Cognitive energy

It is impossible to tire of acknowledging applications from which

many will people benefit, but which many resent even before

these applications become available. They all become possible

once they transcend the pragmatic framework of the civilization

of literacy because they are based on structurally different

means of expression, communication, and signification. We have

all witnessed some of these applications: sensors connected to

unharmed nervous terminals allow the quadriplegic to move. A

child in a wheelchair who exercises in virtual reality can be

helped to function independently in the world that qualifies his

condition as a handicap. Important skills can be acquired by

interpolating patterns of behavior developed in the physical

world in the rough draft of the simulated world. People are

helped to recover after accidents and illness, and are supported

in acquiring skills in an environment where the individual sets

the goals. In Japan, virtual reality helps people prepare for

earthquakes and tests their ability to cope with the demand for

fast response. Interconnected virtual worlds support human

interactions in the space of their scientific, poetic, or

artistic interest, or combinations thereof, stimulating the

hope, as naive as it may sound, for a new Renaissance.

Not everything need be virtual. Active badges T transmit data

pertinent to an individual's identification in his or her world.

Not only is it easier to locate a person, but the memory of

human interaction, in the form of digital traces, allows people

and machines to remember. You step into a room, and your

presence is automatically acknowledged. The computer lets you

know how many messages are waiting for you, and from whom. It

evaluates how far you are from the monitor and displays the

information so you can see it from that distance. It reminds you

of things you want to do at a certain time. Details relevant to

our continuous self-constitution through extremely complex

practical experiences play an important role in making such

interactions more efficient. A personal diary of actions,

dialogues, and thinking out loud can be automatically recorded.

Storing data from the active badge and from images captured

during a certain activity is less obtrusive than having someone

keep track of us. This is a new form of personal diary,

protected, to the extent desired, from intrusion or misuse.

This diary collects routine happenings that might seem

irrelevant-patterns of movement, dialogue, eating, reading,

drawing, building models, and analyzing data. The record can be

completed by documenting patterns of behavior of emotional or

cognitive significance, such as fishing, mountain climbing,

wasting time, or dancing- according to one's wish. At the end of

the day, or whenever requested, this diary of our living can be

e-mailed to the writer. One can review the events of a day or

search for a certain moment, for those details that make one's

time meaningful.

In the world beyond literacy and literacy-based practical

experiences, we can search for artistic events. A play by

Shakespeare can be projected onto the screen of our eyes, where

the boundary between reality and fiction starts. The play will

feature the actors of one's choosing. The viewer can even

intercalate any person in the cast, even himself or herself, and

deliver a character's lines. Sports events and games can be

viewed in the same way. In another vein, we can initiate

dialogues with the persons we care for, or get involved in the

community we choose to belong to. Belonging, in this new sense,

means going beyond the powerless viewing of political events that

seem as alien as almost all the mass-media performances they are

fed with. Belonging itself is redefined, becoming a matter of

choice, not accident. Belonging goes beyond watching the news

and political events on TV, beyond the impotence we feel with

respect to the huge political machine. All these can happen as a

private, very intense experience, or as interaction with others,

physically present or not. To see the world differently can

lead to taking another person's, or creature's, viewpoint. How

does a recent immigrant, or a visitor from abroad, perceive the

people of the country he has landed in? What do human beings

look like to a whale, a bee, an ant, a shark? We can enter the

bodies of the handicapped to find out how a blind person

negotiates the merciless world of speeding cars and people in a

hurry. The empathy game has been played with words and theatrics

in many schools. But once a person assumes the handicapped body

in a simulated universe, the insight gained is no longer based

on how convincing a description is, but on the limits of

self-constitution as handicapped. People can learn more about

each other by sharing their conditions and limitations. And,

hopefully, they will ascertain a sense of solidarity beyond

empty expressions of sympathy.

That all these semiotic means-expression in very complex dynamic

sign systems-change the nature of individual practical

experiences and of social life cannot be emphasized enough.

Everything we conceive of can be viewed, criticized, felt,

sensed, experienced, and evaluated before it is actually

produced. The active badge can be attached to a simulated

person- an avatar-let loose to walk through the plans for a new

building, or on the paths of an expedition through mountains. The

diary of space discovery is at least as important as the

personal diary of a person working in a real factory, research

facility, or at home. Before another tree is cut, before another

riverbed is moved, before a new housing development is

constructed, before a new trail is opened, people can find out

what changes of immediate and long-term impact might result.

It is possible to go even a step beyond the integrated world of

digital processing and to entrust extremely complicated

processes to neural networks trained to perform functions of

command, control, and evaluation. Unexpected situations can be

turned into learning experiences. Where individuals sometimes

fail-for instance under emotional stress-neural networks can

easily perform as well as humans do, without the risks

associated with the unpredictability of human behavior. The

active badge can be connected, through a local area network of

wall-mounted sensors that collect information, to a neural

network-based procedure designed to process the many bits and

pieces of knowledge that are most of the time wasted. People

could learn about their own creativity and about cognitive

processes associated with it. They can derive knowledge from the

immense amount of their aborted thoughts and actions. Ubiquity

and unobtrusiveness qualify such means for the field of medical

care, for the support of child development, and for the growing

elderly population. With the advent of optical computers, and

even biological data processing devices, chances will increase

for a complete restructuring of our relation to data,

information processing, and interhuman relationships.

Individuals will ascertain their characteristics more and more,

thus increasing their role in the socio-political network of

human interaction.

Some people still decide for others on certain matters: How

should children play? How should they study? What are acceptable

rules of behavior in family and society? How should we care for

the elderly? When is medical intervention justified? Where does

life end and biological survival become meaningless? These people

exercise power within the set of inherited values that

originated in a pragmatic context of hierarchy associated with

literacy. This does not need to be so, especially in view of the

many complexities hidden in questions like the ones posed above.

Our relation to life and death, to universality, permanence,

non-hierarchical forms of life and work, to religion and

science, and last but not least to all the people who make up our

world of experiences, is bound to change. Once individuality is

redefined as a locus of interaction through rich sign systems,

not just as an identity to be explained away in the generality

that gnoseologically replaces the individual, politics itself

will be redefined.

The Civilization of Illiteracy · 第 190 / 217 题