Would you like to tell us about a lower price? If you are a seller for this product, would you like to suggest updates through seller support? Imagologies: Media Philosophy is no ordinary book. Provocative, irritating and stimulating, this is a work to be engaged, questioned and pondered. As the web of telecommunications technology spreads across the globe, the site of economic development, social change, and political struggle shifts to the realm of media and communications.
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Would you like to tell us about a lower price? If you are a seller for this product, would you like to suggest updates through seller support? Imagologies: Media Philosophy is no ordinary book. Provocative, irritating and stimulating, this is a work to be engaged, questioned and pondered.
As the web of telecommunications technology spreads across the globe, the site of economic development, social change, and political struggle shifts to the realm of media and communications. In this remarkable book, Mark Taylor and Esa Saarinen challenge readers to rethink politics, economics, education, religion, architecture, and even thinking itself. When the world is wired, nothing remains the same.
To explore the new electronic frontier with Taylor and Saarinen is to see the world anew. A revolutionary period needs a revolutionary book. Read more Read less. No customer reviews. How does Amazon calculate star ratings? The machine learned model takes into account factors including: the age of a review, helpfulness votes by customers and whether the reviews are from verified purchases. Review this product Share your thoughts with other customers. Write a customer review.
Most helpful customer reviews on Amazon. The Book. Verified Purchase. First, I'm a participant in the seminar. If there were to be another edition, I'd suggest to Mark and Esa, that they or we preface, with clear intro materials, given the intervening time.
Otherwise, I think this "book" is very misunderstood, at least, in the reviews I see above. In many ways, it is not a book in the traditional sense, unless you are thinking of Joyce. It is not meant to follow the conventions of academic writing, nor to be aimed at the academy, which it considers largely isolated from, and irrelevant to, our society and world. In some ways, in , we might take seriously, that it presaged what is being termed, somewhat sillily, "the end of the book.
It is also a record of our Symposium, after all-- a Socratic exercise. The series of email letters which are interspersed, are not incidental, but artifacts of that event, to be read and interpreted if you choose-- an interpretive challenge, a mental challenge, a challenge in the Socratic method.
And as much of this book which is an anti-book, a challenge to the current practices of writing books, an exploration of alternative practices of writing, a book, which might excite Dialogue. And of course, the email record between Esa and Mark and some of us, is but a subset, of the messages which went back and forth between the continents, among we students, padeia, intense Dialogues, the experiment in international education, our struggle to understand each other across distances.
One might well reflect, that Plato wrote the Dialogues, at a distance in time, from the actual conversations. That they are set, at Athen's port, the boundary point, of exchange between nations. Otherwise, the materials in the anti-book, and how they are presented, are scattered, hypertextual, readable at any entry point, interspersed, non-linear and anti-linear.
They present the complex materials we discussed, and the ideas of many authors, in a format that may be accessible to and engage, the many, not just the readers of academic philosophy. They are "queer;" they challenge the "straight" line, the tradition of linear, analytic interpretation. This was done, in an effort to say something that might be relevant to the global conversation, mean something to actual people, to our lives, and quite in the face of the trivocracy of current academia.
This book, does not aim to be yet another inaccessible, academic tract read by few. It does not argue, and does not want to argue. It invites, to a conversation. It dares, to explore, to be a travelogue of the journey, rather than a pointless academic display of precision and wit and needless expertise. It is written from deep hope and love, of our world, in Hannah Arendt's sense. Many of the academic "reviewers" here seem to have missed that, or to be responding with naive gut hostility.
In opposition to them, I thus offer my recommendation-- and invitation-- to our Great Conversation. The book was listed as hard-cover but had a soft cover that was completely detached from the glue-bound book. Why can't places just say what they've got and go from there. It's a pain in the rear to return something like this. The text is written in negative black and white, which makes it interesting but not necessarily innovative.
I was however, impressed by the physical manifestation of communication through the pages. At first the glossy black pages in the book made me feel uncomfortable as my finger prints unique identity were all over them and were visible to me and others.
Former readers had left their mark as well, and then I realised that it revealed its history and that everybody at some point had literally left their mark image on the book in some kind of two-way image communication.
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Imagologies: Media Philosophy
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Imagologies Media Philosophy