Sensing Media: Aesthetics, Philosophy, and Cultures of Media

We live in a world that is saturated with color, but how should we make sense of color's force and capacities? This book develops a theory of color as fundamental medium of the social. Constructed as a montage of scenes from the past two hundred years, Organizing Color demonstrates how the interests of capital, management, governance, science, and the arts have wrestled with colour's allure and flux. Beyes takes readers from Goethe's chocolate experiments in search of chromatic transformation to nineteenth-century Scottish cotton mills designed to modulate workers' moods and productivity, from the colonial production of Indigo in India to globalized categories of skin colorism and their disavowal. Tracing the consumption, control and excess of industrial and digital color, other chapters stage encounters with the literary chromatics of Pynchon's Gravity's Rainbow processing the machinery of the chemical industries, the red of political revolt in Godard's films, and the blur of education and critique in Steyerl's Adorno's Grey. Contributing to a more general reconsideration of aesthetic capitalism and the role of sensory media, this book seeks to pioneer a theory of social organization-a "chromatics of organizing"-that is attuned to the protean and world-making capacity of color.

A series of intellectual provocations that investigate the creative process across the human-nonhuman spectrum. Is it possible that creative artists have more in common with machines than we might think? Employing an improvisational call-and-response writing performance coauthored with an AI text generator, remix artist and scholar Mark Amerika, interrogates how his own "psychic automatism" is itself a nonhuman function strategically designed to reveal the poetic attributes of programmable worlds still unimagined. Through a series of intellectual provocations that investigate the creative process across the human-nonhuman spectrum, Amerika critically reflects on whether creativity itself is, at root, a nonhuman information behavior that emerges from an onto-operational presence experiencing an otherworldly aesthetic sensibility. Amerika engages with his cyberpunk imagination to simultaneously embrace and problematize human-machine collaborations. He draws from jazz performance, beatnik poetry, Buddhist thought, and surrealism to suggest that his own artificial creative intelligence operates as a finely tuned remix engine continuously training itself to build on the history of avant-garde art and writing. Playful and provocative, My Life as an Artificial Creative Intelligence flips the script on contemporary AI research that attempts to build systems that perform more like humans, instead self-reflexively making a very nontraditional argument about AI's impact on society and its relationship to the cosmos.

We encounter digital data processing on a range of platforms and in a multitude of contexts today: in the predictive algorithms of the financial sector, in drones, insurance, and risk management, in smart cities, biometrics, medicine, and more. This fascinating book explores the historical context of the current data-driven paradigm and explains how elusive yet crucial statistical concepts such as outliers, aggregates, and patterns form how we sense and make sense of data. From the sixteenth century's embodied measurements of the foot, through the blurred facial features of L'Homme Moyen, to the image aggregates of today's security systems, the examples collected in this book illustrate the central role of aesthetics throughout the history of statistical knowledge production. Taking its point of departure in analyses and discussions of contemporary artistic experiments by Rossella Biscotti, Stéphanie Solinas, and Adam Broomberg and Oliver Chanarin, the book broadens our understanding of the structures of knowledge and methods in statistical computation beyond optimistic narratives of calculative power. Venturing out into the tails of the distributions-to the systemically overlooked and excluded-this book challenges us to embrace an alternative view of modern data processing.

In a narrative that extends from fin de siècle Paris to the 1960s, Edmund Mendelssohn examines modernist thinkers and composers who engaged with non-European and pre-modern cultures as they developed new conceptions of "pure sound." Pairing Erik Satie with Bergson, Edgard Varèse with Bataille, Pierre Boulez with Artaud, and John Cage with Derrida, White Musical Mythologies offers an ambitious critical history of the ontology of sound, suggesting that the avant-garde ideal of "pure sound" was always an expression of western ethnocentrism. Each of the musicians studied in this book re-created or appropriated non-European forms of expression as they conceived music ontologically, often thinking music as something immediate and immersive: from Satie's dabblings with mysticism and exoticism in bohemian Montmartre of the 1890s to Varèse's experience of ethnographic exhibitions and surrealist poetry in 1930s Paris, and from Boulez's endeavor to theorize a kind of musical writing that would "absorb" the sounds of non-European musical traditions to Cage, who took inspiration from Eastern thought as he wrote about sound, silence, and chance. These modernist artists believed that the presence effects of sound in their moment were more real and powerful than the outmoded norms of the European musical past. By examining musicians who strove to produce sonic presence, specifically by re-thinking the concept of musical writing (écriture), the book demonstrates that we cannot fully understand French theory in its novelty and complexity without music and sound.

From Munchausen by Tiktok to wellness apps to online communities to AI, the DISCO Network explores the possibilities that technoskepticism can create. This is a book about possibility and refusal in relation to new technologies. Though refusal is an especially powerful mode-particularly for those who have historically not been given the option to say no-people of color and disabled people have long navigated the space between saying yes and saying no to the newest technologies. Technoskepticism relates some of these stories to reveal the possibilities skepticism can create. The case for technoskepticism unfolds across three sections: the first focused on disability, the creative use of wellness apps, and the desire for diagnosis; the second on digital nostalgia and home for Black and Asian users who produced communities online before home pages gave way to profiles; and the third focused on the violence inherent in A.I.-generated Black bodies and the possibilities for Black style in the age of A.I. Acknowledging how the urge to refuse new technologies emerges from specific racialized histories, the authors also emphasize how care can look like an exuberant embrace of the new.

In Malicious Deceivers, Ioana B. Jucan traces a genealogy of post-truth intimately tied to globalizing modernity and connects the production of repeatable fakeness with capitalism and Cartesian metaphysics. Through case studies that cross times and geographies, the book unpacks the notion of fakeness through the related logics of dissimulation (deception) and simulation (performativity) as seen with software/AI, television, plastics, and the internet. Specifically, Jucan shows how these (dis)simulation machines and performative objects construct impoverished pictures of the world, ensuring a repeatable sameness through processes of hollowing out embodied histories and lived experience. Through both its methodology and its subjects-objects of study, the book further seeks ways to counter the abstracting mode of thinking and the processes of voiding performed by the twinning of Cartesian metaphysics and global capitalism. Enacting a model of creative scholarship rooted in the tradition of writing as performance, Jucan, a multimedia performance-maker and theatre director, uses the embodied "I" as a framing and situating device for the book and its sites of investigation. In this way, she aims to counter the Cartesian voiding of the thinking "I" and to enact a different kind of relationship between self and world from the one posited by Descartes and replayed in much Western philosophical and-more broadly-academic writing: a relationship of separation that situates the "I" on a pedestal of abstraction that voids it of its embodied histories and fails to account for its positionality within a socio-historical context and the operations of power that define it.

“Communicology” is Vilém Flusser's first thesis on his concepts of technical images and technical imagination. In this foundational text he lays the groundwork for later work, offering a philosophical approach to communication as a phenomenon that permeates every aspect of human existence. Clearly organized around questions such as "What is Communication?" "What are Codes?" and "What is Technical Imagination?" The work touches on theater, photography, film, television, and more. Originally written in 1978, but only posthumously published in German, the book is one of the clearest statements of Flusser's theory of communication as involving a variably mediated relation between humans and the world. Although Flusser was writing in the 1970s, his work demonstrates a prescience that makes it of significant contemporary interest to scholars in visual culture, art history, media studies, and philosophy.