{"id":36857,"date":"2019-10-31T22:14:20","date_gmt":"2019-10-31T19:14:20","guid":{"rendered":"https:\/\/prohoster.info\/blog\/informatsionnoe-razocharovanie\/"},"modified":"2019-10-31T22:14:20","modified_gmt":"2019-10-31T19:14:20","slug":"informatsionnoe-razocharovanie","status":"publish","type":"post","link":"https:\/\/prohoster.info\/cs\/blog\/news\/informatsionnoe-razocharovanie","title":{"rendered":"\"Informa\u010dn\u00ed zklam\u00e1n\u00ed\"","gt_translate_keys":[{"key":"rendered","format":"text"}]},"content":{"rendered":"

Legitimizovan\u00e1 a legitimovan\u00fdmi na to s\u00edlami, (p\u0159itom, jak bude vid\u011bt, do\u010dasn\u011b) magistr\u00e1lnost a kaprici\u00f3znost, legalizovan\u00e1 tou stejnou rukou, marginalita \u2013 v\u011b\u010dn\u00ed historick\u00ed spole\u010dn\u00edci a spojenci, st\u0159\u00eddav\u011b p\u0159eb\u00edraj\u00edc\u00ed zakomplexovanou svobodnou v\u016fli (kter\u00e1, p\u0159itom, v t\u00e9to svobod\u011b je \u010dasto odep\u0159ena) \u2013 by m\u011bly zakl\u00e1dat sv\u00e9 vztahy na principu dominance, a nijak jinak \u2013 nebo\u0165 pr\u00e1v\u011b v n\u011bm spo\u010d\u00edv\u00e1 archikl\u00ed\u010d k existenci\u00e1ln\u00ed dynamice \u2013 jedinn\u011b d\u016fle\u017eit\u00e9mu v\u00fdvoji (pouze v\u00fdvoji, p\u0159itom, nepodl\u00e9haj\u00edc\u00edmu limit\u016fm), v\u016f\u010di kter\u00e9mu by ostatn\u00ed m\u011bly zauj\u00edmat roli n\u00e1stroj\u016f, ale nikoli c\u00edl\u016f. Ale jak\u00fd je to sv\u011bt bez chyb a poruch? Ide\u00e1ln\u00ed stroj? Dokonal\u00fd program? M\u011bsto, kde je \u010dlov\u011bku jednozna\u010dn\u011b odep\u0159eno povolen\u00ed b\u00fdt p\u0159\u00edtomn\u00fd. Dominanta obj\u00edm\u00e1 \u010dlov\u011bka \u2013 v\u0161eho a bez v\u00fdjimky \u2013 pod\u0159izuj\u00edc\u00ed v\u0161echny jeho v\u00fdr\u016fstky jako reflexivn\u011b-vnit\u0159n\u00ed, tak sociokulturn\u00ed vn\u011bj\u0161\u00ed, zpracovan\u00e9, dobrovoln\u00e9 deformaci. Stupe\u0148 pod\u0159\u00edzen\u00ed \u010dlov\u011bka p\u0159\u00edmo z\u00e1vis\u00ed na jeho \"morfologick\u00e9m\" v\u00fdvoji: \u010d\u00edm hloub\u011bji a d\u00e1le jsou vyvinuty jeho v\u00fdr\u016fstky. V\u0161ude a na ka\u017ed\u00e9m m\u00edst\u011b skrz nanesen\u00fd prach civilizace bude prosv\u00edtat on \u2013 centrum p\u0159ita\u017elivosti lidsk\u00e9 zku\u0161enosti, kr\u00e1\u010dej\u00edc\u00ed mezi haldami odpadk\u016f, kter\u00fdm vn\u011bj\u0161\u00ed kultura nena\u0161la uplatn\u011bn\u00ed.
\n<\/a><\/noindex>
\nV\u00fdzkumn\u00edk ne v\u017edy st\u00edh\u00e1 sledovat prom\u011bnlivou nad\u0159azenost kulturn\u00edch dominant: nyn\u00ed rozr\u00e1\u017e\u00ed zhutn\u011bnou p\u016fdu tr\u00e1vn\u00edku, napl\u0148uj\u00edc\u00ed ji sv\u011b\u017e\u00edm v\u011btrem epochy, kdy\u017e najednou zjist\u00ed, \u017ee se nach\u00e1z\u00ed na zadn\u00edm dvorku, zat\u00edmco hlavn\u00ed d\u011bn\u00ed se p\u0159esunulo na z\u00e1pad. Zv\u00eddav\u00e1 mysl teprve za\u010d\u00edn\u00e1 rozpl\u00e9tat mnohostrann\u00e9, p\u0159\u00edkr\u00e9 vztahy moderny\/postmoderny s nad\u0159azenost\u00ed t\u00e9 druh\u00e9, kdy\u017e se n\u011bkter\u00e9 znaky prvn\u00ed vracej\u00ed na sociokulturn\u00ed sc\u00e9nu, jakoby si p\u0159\u00e1ly, p\u0159itom bezohledn\u011b, samouzav\u0159en\u00ed skrze n\u00e1siln\u00fd psych\u00f3z modernizace, poci\u0165uj\u00edc nutnost nahradit \"stavebn\u00ed bar\u00e1ky.\" <\/p>\n

\u010clov\u011bk informa\u010dn\u00edho odd\u011blen\u00ed, informa\u010dn\u00ed pracovn\u00edk a zam\u011bstnanec \u2013 n\u00e1stroj a pr\u016fvodce informa\u010dn\u00ed epochy, vst\u0159eb\u00e1vaj\u00edc\u00ed jej\u00ed ide\u00e1ly a ideologii, kter\u00e9 sv\u00e1d\u00ed dol\u016f k z\u00e1kladn\u00edmu spot\u0159ebiteli. Pokud je magie n\u00e1ro\u010dnost\u00ed, kterou je\u0161t\u011b nejsou s\u00edly (zdroje) schopny vysv\u011btlit \u2013 st\u00e1v\u00e1 se nepochopitelnou \u2013 n\u00e1\u0161 sv\u011bt je proniknut magi\u00ed, jej\u00ed\u017e n\u00e1stroje p\u0159edstavuj\u00ed informa\u010dn\u00ed producenti. Kdy\u017e se dot\u00fdkaj\u00ed magick\u00e9ho stroje, mus\u00ed do sebe vst\u0159ebat jeho rysy \u201echarakteru\u201c (nebudeme mu tuto vlastnost up\u00edrat), p\u0159izp\u016fsobit se jim, dodr\u017eovat ritu\u00e1ln\u00ed po\u017eadavky, kter\u00e9 z\u00edsk\u00e1vaj\u00ed jasn\u00e1 vysv\u011btlen\u00ed a legitimitu skrze samotn\u00fd stroj a pro n\u011bj. Tyto po\u017eadavky jsou \u00fatuln\u011b racion\u00e1ln\u00ed. Ale v tom spo\u010d\u00edv\u00e1 jejich kl\u00ed\u010dov\u00fd trik, proto\u017ee spojuj\u00edc\u00ed se do jednoty vytv\u00e1\u0159ej\u00ed, i kdy\u017e technizovan\u00e9, ale kouzlo. Bez nich by kouzlo prozrazovalo trhlinami, skrze kter\u00e9 by se zrazen\u011b projevovaly lidsk\u00e9 ruce. Aby se tomu zabr\u00e1nilo, je poslu\u0161nost zav\u00e1d\u011bna do nejvy\u0161\u0161\u00ed hodnoty, co\u017e nakonec vede k dobrovoln\u00e9 deformaci a propl\u00e9t\u00e1n\u00ed pravidel jedn\u011bch oblast\u00ed s pravidly druh\u00fdch. Paradigmatick\u00e9 kroky, kter\u00e9 roz\u0161i\u0159uj\u00ed, z\u00fa\u017euj\u00ed a napl\u0148uj\u00ed, vysu\u0161uj\u00ed, hrd\u011b vystupuj\u00ed jako epoch\u00e1ln\u00ed p\u016fda pro zm\u00edn\u011bn\u00e9 m\u00edch\u00e1n\u00ed. V\u00fdsledkem procesu je \u010dlov\u011bk, nucen\u00fd jako adekv\u00e1tn\u00ed odpov\u011b\u010f ud\u011blat kulturn\u00ed chybu \u2013 aplikovat progresivn\u00ed (modernistick\u00e9) technologie a gesta, kter\u00e1 instrument\u00e1ln\u011b slou\u017e\u00ed bezduch\u00e9 ma\u0161in\u00e9rii efektivity, na \u017eiv\u00fd subjekt v jeho roli existenci\u00e1ln\u00edho analogov\u00e9ho hleda\u010de.<\/p>\n

Strach.<\/b> Informatizovan\u00fd v\u00fdrobce \u010dlov\u011bk se jen tak nenech\u00e1 zastra\u0161it. State\u010dn\u011b se postav\u00ed k jak\u00fdmkoli v\u00fdzv\u00e1m, a\u0165 u\u017e jsou jakkoli slo\u017eit\u00e9. To proto, \u017ee pevn\u011b, v eidotick\u00e9m duchu, v\u00ed o existenci kone\u010dn\u00fdch \u0159e\u0161en\u00ed \u2014 o tom mu neust\u00e1le \u0161epou d\u00e9moni form\u00e1ln\u00edch z\u00e1kon\u016f, logick\u00fdch z\u00e1v\u011br\u016f a jasn\u00fdch, fenomenologicky vlastn\u00edch definic. Je p\u0159ipraven na \u00fakoly jak\u00e9hokoliv rozsahu: u\u017e nast\u00e1v\u00e1 \u010das, kdy se odv\u00e1\u017e\u00ed naprogramovat samotn\u00fd proces komunikace s Kosmem a Univerzem pomoc\u00ed jazyka (jako by to p\u0159ed n\u00edm nikdo nikdy ned\u011blal). U\u0161lechtil\u00fd ryt\u00ed\u0159 Nebe a Zem\u011b, dne a noci, jedni\u010dky a nuly. Samotn\u00e1 nicota se pohodln\u011b vejde pod klenby jeho rekurzivn\u00ed struktury. Ale je\u0161t\u011b se nestal bezstarostn\u00fdm ryt\u00ed\u0159em svobody, proto\u017ee existuje je\u0161t\u011b n\u011bco, co ho d\u011bs\u00ed a uv\u00e1d\u00ed do hr\u016fzy bezv\u00fdznamnosti, co je vyvr\u017eeno z hrub\u00e9ho idealistick\u00e9ho digit\u00e1ln\u00edho vypr\u00e1v\u011bn\u00ed, co se ned\u00e1 zredukovat na zn\u00e1m\u00e1 \u201eAno\u201c a \u201eNe\u201c. Jeho jm\u00e9no je \u010clov\u011bk, toto strojov\u00e9 nedostatky, jedin\u00e9 d\u016fle\u017eit\u00e9 objekty slepc\u016f-humanit\u00e1\u0159\u016f, kte\u0159\u00ed se poflakuj\u00ed ve sv\u00fdch vlastn\u00edmi vymy\u0161len\u00fdch pseudov\u011bdeck\u00fdch snech.<\/p>\n

Strach p\u0159ed \u010dlov\u011bkem se nebav\u00ed s osv\u011btluj\u00edc\u00edm maj\u00e1kem racionality, m\u011bn\u00edce se na chybu zpracov\u00e1vanou p\u0159edem \u0161ablonizovan\u00fdmi konstrukcemi, p\u0159in\u00e1\u0161ej\u00edc\u00edmi uklid\u0148uj\u00edc\u00ed v\u00edtr odpov\u011bd\u00ed a \u201epromy\u0161len\u00fdch\u201c posm\u011b\u0161k\u016f jako mechanizmy osvojen\u00ed fenom\u00e9nu. Z\u00e1ruka klidu ducha a my\u0161lenek nem\u016f\u017ee st\u00e1t p\u0159\u00edli\u0161 mnoho, i kdy\u017e by to m\u011blo b\u00fdt za cenu samotn\u00e9ho klamu. Verb\u00e1ln\u00ed s\u00ed\u0165 odpov\u011bd\u00ed, kter\u00e9 rod\u00ed je\u0161t\u011b v\u00edce ot\u00e1zek \u2013 neexistuj\u00edc\u00ed trik, nudn\u00e1 demagogie bez konce a kraje, \u00fanavn\u00e1, n\u00e1siln\u00e1, vyvol\u00e1v\u00e1 ostrou touhu uzav\u0159\u00edt dohodu s rozumem, jej\u00edm\u017e p\u0159edm\u011btem bude to, co le\u017e\u00ed na samotn\u00e9m povrchu. Tato dohoda s podpisem \u201eKonec!\u201c. Ale to nen\u00ed platn\u00fd konec: zd\u00e1 se, \u017ee teprve te\u010f \u010dlov\u011bk za\u010d\u00edn\u00e1.<\/p>\n

Vytv\u00e1\u0159en\u00edm informa\u010dn\u00edch u\u017eivatel\u016f, zde vystupuje vystra\u0161en\u00fd \u010dlov\u011bk, kter\u00fd se ne\u0161\u0165astn\u011b skr\u00fdv\u00e1 v anonymizovan\u00e9m pokryvu digit\u00e1ln\u00ed vzd\u00e1lenosti: jsme bl\u00ed\u017e k sv\u011btu, ale je\u0161t\u011b d\u00e1l od n\u011bj ne\u017e kdykoli p\u0159edt\u00edm; odcizen\u00ed od analogov\u00e9 odpov\u011bdnosti za sebe, jsme - jak\u00e9si reagenty-\u0159edidla nekone\u010dn\u00e9ho digit\u00e1ln\u00edho spojen\u00ed. To je digit\u00e1ln\u00ed odvaha, kter\u00e1 je v\u0161ak vzd\u00e1len\u00e1 od skute\u010dn\u00e9 odvahy.
\nMluvit, myslet, pozn\u00e1vat \u010dlov\u011bka lze pouze pomoc\u00ed nep\u0159edv\u00eddateln\u00e9ho jazyka \u2013 \u017eiv\u00e9ho, pohybliv\u00e9ho, mnohomysln\u00e9ho hmyzu \u2013 do krajnosti nefixovateln\u00e9ho, nest\u00e1l\u00e9ho, neuchopiteln\u00e9ho, - \u010dasto vstupuj\u00edc\u00edho do vz\u00e1jemn\u011b se vylu\u010duj\u00edc\u00edho vztahu s jazykem, kter\u00fd je dostate\u010dn\u00fd pro v\u0161echno ostatn\u00ed. \u010clov\u011bk informa\u010dn\u00edho pr\u016fmyslu s hr\u016fzou ut\u00edk\u00e1 z t\u011bchto trnit\u00fdch d\u017eungl\u00ed, od nezn\u00e1m\u00e9ho Druh\u00e9ho, neposlu\u0161n\u00e9ho hlup\u00e1ka, na \u00fazem\u00ed, kde na n\u011bj v\u017edy \u010dek\u00e1 tepl\u00e9 objet\u00ed srozumiteln\u00fdch sch\u00e9mat a algoritm\u016f, kter\u00e9 um\u011bj\u00ed mate\u0159sky uklidnit slovy: \u201eNic a nic \u2013 to je tot\u00e9\u017e.\u201c<\/p>\n

Fixace.<\/b> Sv\u011bt spot\u0159ebitele informa\u010dn\u00edho produktu \u2013 to je sv\u011bt magie, absolutn\u00ed hry na v\u00edru a kalkulovan\u00fdch omyl\u016f; sv\u011bt v\u00fdrobce informa\u010dn\u00edho produktu \u2013 sv\u011bt odkryt\u00fdch jedni\u010dek a nul a jejich cynicky-funkcionalistick\u00fdch spojen\u00ed, kter\u00e1 se v\u017edy ukazuj\u00ed takov\u00e1, jak\u00e1 jsou, bez \u201ed\u011btsk\u00fdch rozmar\u016f\u201c transcendent\u00e1ln\u00edch motiv\u016f, objektivn\u00edho ducha nebo bo\u017esk\u00fdch \u010d\u00e1stic. Jednou prov\u017edy stla\u010deni mezi za\u010d\u00e1tkem a koncem, vchodem a v\u00fdchodem, stla\u010deni utilitaristickou digit\u00e1ln\u00ed hyperbolou, tyto kostky se v\u0161emi pravidly hry usiluj\u00ed o klidov\u00fd stav a svou ide\u00e1ln\u00ed fixaci. Fixov\u00e1n znamen\u00e1 uchov\u00e1n. Fixov\u00e1n znamen\u00e1 pono\u0159en do sf\u00e9ry bezpe\u010dnosti, je\u017e rod\u00ed z\u00e1ruky potla\u010den\u00ed p\u0159eru\u0161en\u00ed a kriz\u00ed. Fixov\u00e1n znamen\u00e1 b\u00fdt v bezpe\u010dn\u00e9 vzd\u00e1lenosti od p\u0159ekvapen\u00ed a nadbyte\u010dnosti. Nakonec, fixov\u00e1n znamen\u00e1 nep\u0159edstavuj\u00edc\u00ed hrozbu ani pro sebe, ani pro okol\u00ed. Jak\u00e1si antisuprapozice, p\u0159i kter\u00e9 se nevy\u017eaduje nic, co nen\u00ed naprogramov\u00e1no: ani destrukce, ani tvo\u0159en\u00ed. Fixov\u00e1n znamen\u00e1 sporadicky steriln\u00ed. <\/p>\n

Fixace je obl\u00edben\u00e1 technika informa\u010dn\u00edho pr\u016fmyslu, kter\u00e1 le\u017e\u00ed v srdci kontinu\u00e1ln\u00edho zvy\u0161ov\u00e1n\u00ed informa\u010dn\u00ed efektivity. Nezafixovan\u00e9, se v\u0161emi sv\u00fdmi \u201elidsk\u00fdmi\u201c ko\u0159eny, tou\u017e\u00ed po ztr\u00e1t\u011b, po sv\u00e9m \u00fatuln\u00e9m \u00fato\u010di\u0161ti zapomn\u011bn\u00ed hluboko v neur\u00e1ln\u00edch les\u00edch. To je nep\u0159\u00edpustn\u00e9. Zafixov\u00e1no mus\u00ed b\u00fdt v\u0161e: znak, symbol, metafora, \u010dlov\u011bk. Nezafixovan\u00fd znak je ztracen\u00fd znak, a t\u00edm je chybn\u00fd. Nezafixovan\u00e1 my\u0161lenka je ztracen\u00e1 my\u0161lenka, a tedy ztracen\u00e9 zdroje na jej\u00ed v\u00fdrobu. Nezafixovan\u00fd \u010dlov\u011bk znamen\u00e1 ztracen\u00fd \u010dlov\u011bk, nebo\u0165 slabne kontrola nad jeho j\u00e1drovou entropi\u00ed a rodovou historickou strukturou. Stabiln\u00ed tradice moderny znovu na\u0161la zdroj energie. \u010clov\u011bk je op\u011bt vystaven n\u00e1sil\u00ed fixace: b\u00fdt pops\u00e1n a um\u00edst\u011bn ve m\u011bst\u011b-utopii podle Bacona, kde jsou v\u0161echny ulice zrozeny pod dikt\u00e1tem Cogito. <\/p>\n

Ale u\u017e m\u00e1me zku\u0161enost s \u0161\u00edlenstv\u00edm: \u010dlov\u011bk nen\u00ed ztracen, kdy\u017e nen\u00ed zafixov\u00e1n, ale naopak \u2013 \u010dlov\u011bk miz\u00ed, kdy\u017e je n\u011bjak\u00fdm sil\u00e1m umo\u017en\u011bno zachytit ho v kurz\u00edvn\u00edm sn\u00edmku jazykov\u00e9 a k\u00f3duj\u00edc\u00ed konstanty. Fixace je koncem \u010dlov\u011bka, v tom smyslu, jak byl pro\u017eit na\u0161\u00ed patologickou sv\u011bdom\u00ed ve 20. stolet\u00ed. Toto je metodologick\u00e1 technika, kter\u00e1 v sob\u011b nese pochybnost, tato pochybnost se rozv\u00edj\u00ed a zapl\u00e9t\u00e1 do vl\u00e1ken mor\u00e1lky, \u010d\u00edm\u017e pokra\u010duje ve sv\u00e9 existenci, a\u010dkoliv negativn\u00edm empirick\u00fdm zp\u016fsobem. Vzata v etick\u00fdch uvozovk\u00e1ch, st\u00e1v\u00e1 se ideologick\u00fdm z\u00e1kladem existence algoritm\u016f, nezbytn\u00fdm predik\u00e1tem \u201ekontroln\u00edho bodu\u201c \u2014 modern\u011b p\u0159etvo\u0159en\u00e1 klasick\u00e1 tradice kontinu\u00e1ln\u00edho zdokonalov\u00e1n\u00ed moderny. <\/p>\n

\u010clov\u011bk se nem\u016f\u017ee nepostavit proti sv\u00e9mu uv\u011bzn\u011bn\u00ed ve v\u011bzen\u00ed fixace (a\u0165 u\u017e m\u00e1 jakoukoli povahu (politickou, ekonomickou, ideologickou, profesion\u00e1ln\u00ed atd.)), a to rozbo\u0159ov\u00e1n\u00edm jej\u00edch zd\u00ed pomoc\u00ed neust\u00e1le znovu objevovan\u00e9ho, verb\u00e1ln\u011b a symbolicky vyj\u00e1d\u0159en\u00e9ho n\u00e1stroje, kter\u00fd potvrdil to, co je tak d\u00e1vno zn\u00e1mo a radik\u00e1ln\u011b hluboce vyu\u017e\u00edv\u00e1no \u2014 nev\u011bdom\u00ed. St\u0159et humanitn\u00edho a technick\u00e9ho se zd\u00e1, \u017ee znovu d\u011bl\u00e1 cyklus v spir\u00e1le sv\u00e9 historie, kter\u00e1, v ur\u010dit\u00e9m sv\u011btle, vypad\u00e1 jako proces u\u010den\u00ed a pov\u00fd\u0161en\u00e9 sebed\u016fv\u011bry. Vytv\u00e1\u0159en\u00edm st\u00e1le sofistikovan\u011bj\u0161\u00edch a sebejist\u011bj\u0161\u00edch algoritm\u016f \u2014 \u0159ady fixac\u00ed \u2014 se informatiza\u010dn\u00ed v\u00fdroba, v okam\u017eic\u00edch uklidn\u011bn\u00ed, jak\u00e9hosi nezn\u00e1m\u00e9ho jej\u00edmu volun\u00e1rn\u00edmu odpo\u010dinku, zapojuje do hry s centristick\u00fdm jednot\u00edm, umis\u0165uj\u00edc tyto algoritmy do lidsk\u00e9ho t\u011bla, p\u0159ij\u00edmaj\u00edc za ide\u00e1l \u201eprogram-duch\u201c, kter\u00fd se sna\u017e\u00ed po modernistick\u00e9 analogii proniknout do hloubky. Nepoda\u0159ilo se mu v\u0161ak je\u0161t\u011b skr\u00fdt vod\u00edtko p\u0159\u00edm\u00e9 logiky, i kdy\u017e nejasn\u011b \u2013 st\u00e1le ji p\u0159\u00edli\u0161 jasn\u011b prozrazuje jako psychologick\u00fd akt oslaben\u00ed stejn\u011b siln\u00e9ho vod\u00edtka. Profesion\u00e1ln\u00ed, vysoce technologick\u00e1 iluze volby \u2013 ale nic v\u00edc. Archetypick\u00fd, dovedn\u00fd trik \u2013 poskytnout v\u00edce mo\u017enost\u00ed, pevn\u011bji uchopit a hloub\u011bji kontrolovat okouzlenou bytost. Ale to je st\u00e1le \u00fazk\u00fd koridor, ve kter\u00e9m \u201ep\u0159\u00edli\u0161 lidsk\u00e9mu\u201c nen\u00ed m\u00edsta. \u010clov\u011bk znovu unik\u00e1 z podobn\u00e9 v\u00fdsledn\u00e9 fixace, p\u0159i\u010dem\u017e na zdech koridoru zanech\u00e1v\u00e1 sv\u00e9 kulturn\u00ed manifesty, kter\u00e9 mo\u017en\u00e1 je\u0161t\u011b \u010dekaj\u00ed na sv\u00e9 m\u00edsto na str\u00e1nk\u00e1ch historie.<\/p>\n

Odpov\u011bdi.<\/b> Ot\u00e1zka bez odpov\u011bdi je v\u017edy hromad\u00edc\u00ed se, zahlcuj\u00edc\u00ed b\u0159emeno, kter\u00e9 ohro\u017euje zakalenou mysl temn\u00fdmi oblastmi lidsk\u00e9ho, dr\u017e\u00edc\u00ed ji v neust\u00e1l\u00e9m nap\u011bt\u00ed, daleko od postul\u00e1t\u016f jak\u00e9si \u017eivotn\u00ed ekonomiky, po kter\u00e9, jak se \u0159\u00edk\u00e1, tou\u017e\u00edme svou samotnou p\u0159irozenost\u00ed. Model \u201eposlu\u0161n\u00fdch pojm\u016f\u201c, v n\u011bm\u017e je v\u0161e nedokon\u010den\u00e9, nezav\u0159en\u00e9 v jak\u00e9mkoli m\u00f3du, dostupn\u00e9m omezen\u00e9mu, ale poslu\u0161n\u00e9mu znamen\u00ed, n\u00e1siln\u011b vylu\u010duje z vnit\u0159n\u00edho diskurzu, uzn\u00e1v\u00e1 pouze kategorii odpov\u011bd\u00ed jako n\u011bco podstatn\u00e9ho a hodn\u00e9ho pozornosti. Ot\u00e1zky jsou pouze n\u00e1stroje, postr\u00e1daj\u00edc\u00ed vlastn\u00ed hodnotu. Jsou prost\u0159edky, kter\u00e9 existuj\u00ed pro, a v\u017edy v tomto \u00fahlu jsou vyzdvihov\u00e1ny. Takov\u00e1 charakteristick\u00e1 dynamika je nezbytn\u00fdm omezen\u00edm pro roz\u0161\u00ed\u0159en\u00ed kontrolovan\u00fdch svobod a \u201eustanoven\u00ed jazyka\u201c, rozumn\u00e9 produkce jak produkt\u016f, tak i \u010dlov\u011bka. <\/p>\n

Informa\u010dn\u00ed v\u00fdroba ur\u010duje svou profesn\u00ed, a z\u00e1rove\u0148 (kvazi)existenci\u00e1ln\u00ed dynamiku prost\u0159ednictv\u00edm kategorie odpov\u011bd\u00ed. Ale ne ot\u00e1zek. Bezmoc ot\u00e1zek spo\u010d\u00edv\u00e1 v tom, \u017ee si \u017e\u00e1daj\u00ed o vnit\u0159n\u00ed dynamiku, kter\u00e1 se bezohledn\u011b utk\u00e1 se neur\u010dit\u00fdm term\u00ednem vysv\u011btlen\u00ed, odporuj\u00edc\u00edm a stoj\u00edc\u00edm proti r\u00e1mc\u016fm efektivity nejvy\u0161\u0161\u00ed jej\u00ed hodnoty \u2013 dynamice extern\u00ed, ekonomick\u00e9, kter\u00e1 zanech\u00e1v\u00e1 svou stopu na \u010dlov\u011bku ve form\u011b analyzovan\u00e9ho citem odcizen\u00ed. Odpov\u011bdi jsou m\u00edrou a gestem uklidn\u011bn\u00ed, zastaven\u00ed a dovr\u0161en\u00ed.
\nAle co je to ot\u00e1zka, pokud se pokus\u00edme vyj\u00edt za obzory latinizm\u016f quaestio a problema? Vid\u00edme, \u017ee ot\u00e1zka je motorem, j\u00e1drem dynamizace lidsk\u00e9ho ducha, jej\u00ed\u017e metafora je zhu\u0161t\u011bna v z\u00e1p\u0159e\u017ei kon\u00ed (i kdy\u017e t\u0159eba divoce b\u011b\u017e\u00edc\u00edch z plameny obklopen\u00e9ho M\u011bsta), p\u0159i\u010dem\u017e svoboda v jedn\u00e1n\u00ed (ve spiritu pohanstv\u00ed) vystupuje jako jej\u00ed prim\u00e1t. Z\u00edsk\u00e1n\u00edm odpov\u011bdi se ot\u00e1zka p\u0159ibli\u017euje sv\u00e9 legitimn\u00ed, neust\u00e1le ji pron\u00e1sleduj\u00edc\u00ed smrti, kterou, jak se n\u011bkdy zd\u00e1, tou\u017e\u00ed celou svou podstatou, m\u00edsty nepohrdaje sebevra\u017edou. Ale smrt ot\u00e1zky, nen\u00ed to tak\u00e9 smrt samotn\u00e9ho \u010dlov\u011bka, a t\u00edm p\u00e1dem, sama Smrt? A nen\u00ed toto ud\u00e1lost v nejvy\u0161\u0161\u00ed m\u00ed\u0159e hodnotn\u00e1 pro tradi\u010dn\u00ed ekonomickou komunikaci? Ekonomick\u00fd projekt odpov\u00edd\u00e1 kladn\u011b. Ale projekt lidsk\u00fd tomu vehementn\u011b odporuje. Pro lidskou stavbu je ot\u00e1zka t\u00edm silou, kter\u00e1 tuto stavbu dr\u017e\u00ed pohromad\u011b, slepuje mno\u017estv\u00ed roztr\u017een\u00fdch, r\u016fznorod\u00fdch jmen do jedn\u00e9 formulace (p\u0159esto dalek\u00e9 od vzorce). Ot\u00e1zka nen\u00ed ani zp\u016fsobem existence \u017eivota a jeho \u201eco bylo t\u0159eba dok\u00e1zat\u201c, je mo\u017en\u00e1 sama \u017eivotem, sama jej\u00edmi masami, a\u010dkoliv u\u017e na vysok\u00e9 \u00farovni, ale st\u00e1le se neuchopuj\u00edc\u00ed gesty \u201eakademick\u00e9 poctivosti\u201c. Jak\u00fdkoli jin\u00fd projekt nem\u016f\u017ee b\u00fdt postaven na ot\u00e1zk\u00e1ch, ale tyto jsou jedin\u00fdm vhodn\u00fdm materi\u00e1lem pro lidskou, humanit\u00e1rn\u00ed stavbu. Sna\u017eit se postavit \u010dlov\u011bka na odpov\u011bd\u00edch znamen\u00e1 jej zadat, naprogramovat - ide\u00e1ln\u00ed krok pro technick\u00fd organismus. Ale programov\u00e1n\u00ed \u010dlov\u011bka nen\u00ed to, na co ukazuj\u00ed sama slova (p\u0159esn\u011bji, gramatika znak\u016f), nebo\u0165 je\u0161t\u011b p\u0159edt\u00edm, ne\u017e se realizovala v oblasti mysliteln\u00e9ho, je \u010dlov\u011bk ji\u017e odvr\u017een na stranu, a objektem se st\u00e1v\u00e1 n\u011bco jin\u00e9ho. Programov\u00e1n\u00ed \u010dlov\u011bka je klasick\u00fd oxym\u00f3ron a v podstat\u011b to m\u00e1 smysl. Zde se propast mezi lidsk\u00fdm a technick\u00fdm (informatiza\u010dn\u00edm, v na\u0161em p\u0159\u00edpad\u011b) osv\u011btluje do kolos\u00e1ln\u00edch rozm\u011br\u016f, p\u0159es kter\u00e9 m\u016f\u017ee p\u0159ej\u00edt pouze on s\u00e1m. Kolektiv odpov\u011bd\u00ed je v\u00fdcvik historie, jej\u00edm\u017e materi\u00e1lem je beztvar\u00fd, chycen\u00fd v odpov\u011bd\u00edch objekt-\u010dlov\u011bk. Je to jako pop\u00edrat \u201enejvy\u0161\u0161\u00ed ot\u00e1zku\u201c, a to je p\u0159esn\u011b to, \u010demu ambice jak\u00e9hokoli v\u00fdrobn\u00edho procesu, nevyj\u00edmaje ani informatiza\u010dn\u00ed, sm\u011b\u0159uj\u00ed.<\/p>\n

Dom\u00e1c\u00ed prostor.<\/b> Jak se sna\u017e\u00edme uk\u00e1zat, modern\u00ed n\u00e1vrat (kter\u00fd, bezpochyby, m\u00e1 ji\u017e jin\u00e9 jm\u00e9no \u2013 kultura se neochotn\u011b vrac\u00ed k tomu, co ji\u017e pro\u017eila, bez jak\u00e9hokoli dopln\u011bn\u00ed) \u2013 je ur\u010dit\u00fd sociokulturn\u00ed prostor, kter\u00fd vychov\u00e1v\u00e1 nov\u00e9ho \u010dlov\u011bka, jeho\u017e dominantami jsou odvozen\u00e9 dominanty samotn\u00e9 nejdominantn\u011bj\u0161\u00ed kultury. N\u00e1hle p\u0159eru\u0161en\u00fd na \"bar\u00e1kach postmoderny\", proces bezkonkuren\u010dn\u00edch kvantitativn\u00edch v\u00fdrobc\u00edch zlep\u0161en\u00ed (mohl by v\u016fbec skon\u010dit?) \u2013 modernismus \u2013 logicky pokra\u010duje svou cestu prost\u0159ednictv\u00edm kvalitativn\u00edch zlep\u0161en\u00ed, pro kter\u00e9 jsou nejvhodn\u011bj\u0161\u00edmi n\u00e1stroji informace a informatizace \u2013 vodi\u010di ur\u010dit\u00e9ho transhumanistick\u00e9ho, technick\u00e9ho \"duchovn\u00edho povznesen\u00ed\". Proto n\u00e1m p\u0159ipad\u00e1 od\u016fvodn\u011bn\u00e9 d\u016frazn\u011b pouk\u00e1zat na \u010dlov\u011bka informatizace \u2013 \u010dlov\u011bka informatiza\u010dn\u00ed v\u00fdroby, jako kl\u00ed\u010dov\u00e9ho archetypu sociokulturn\u00edho genese.<\/p>\n

A znovu se obrac\u00edme k um\u011bn\u00ed \u2013 na\u0161emu v\u011b\u010dn\u00e9mu barometru \u2013 citliv\u011b poslouchaj\u00edc\u00edmu jeho vibrace. P\u0159edm\u011btov\u00fd a prost\u0159edkov\u00fd styl, nazvan\u00fd podle nejvy\u0161\u0161\u00edch inovativn\u00edch standard\u016f nen\u00e1siln\u00e9ho, samostatn\u00e9ho a hodnotn\u00e9ho ozna\u010den\u00ed \u2013 high-tech \u2013 sv\u00fdm nepopul\u00e1rn\u00edm, kr\u00e1tkodob\u00fdm, ale p\u0159esto sv\u016fdn\u00fdm p\u0159\u00edb\u011bhem osv\u011btluje n\u011bkter\u00e9 momenty psychiky (ani\u017e by se vyh\u00fdbal not\u00e1m psychologismu) vnit\u0159n\u00ed nit\u011b \u010dlov\u011bka. S p\u0159ijet\u00edm a dokonce i budov\u00e1n\u00edm sv\u00e9 semiotiky na spojen\u00ed technik \u00fa\u010dinn\u011b p\u016fsob\u00edc\u00edch v prostorech, z jedn\u00e9 strany dom\u00e1c\u00edho a z druh\u00e9 \u2013 profesion\u00e1ln\u00edho rozvoje, pozitivn\u011b a homogenn\u011b, u\u017e uzav\u0159ev\u0161\u00ed svazek, vn\u00edm\u00e1 direktivn\u00ed pod\u0159\u00edzenost jedn\u00e9 druh\u00e9mu. Ale pravidla hry t\u011bchto dvou prostor\u016f se \u010dasto p\u0159ekr\u00fdvaj\u00ed jen na vn\u011bj\u0161\u00edch, nucen\u00fdch dotec\u00edch: domov \u2013 to je \u010das a m\u00edsto \u017eiv\u00e9ho \u010dlov\u011bka, zat\u00edmco pr\u00e1ce vy\u017eaduje v\u00fdrobn\u00ed stroj, jeho\u017e hranice mus\u00ed b\u00fdt jasn\u011b ohrani\u010deny vzorcem v\u00fdrobn\u00ed efektivity. Kde m\u016f\u017ee b\u00fdt nebezpe\u010d\u00ed, pokud po\u017eadavek b\u00fdt jasn\u011b vymezen v hierarchick\u00e9 struktu\u0159e pod\u0159\u00edzen\u00fdch a pod\u0159\u00edzen\u00fdch za\u010dne hr\u00e1t d\u016fle\u017eitou roli na m\u00edst\u011b, kde \u010dlov\u011bk, odkl\u00e1daj\u00edc\u00ed v\u0161echny ochrann\u00e9 masky, p\u0159ij\u00edm\u00e1 nejv\u00edce uvoln\u011bnou polohu, p\u0159i\u010dem\u017e se t\u00edm st\u00e1v\u00e1 nejm\u00e9n\u011b pozorn\u00fdm, rozpt\u00fdlen\u00fdm a t\u00edm p\u00e1dem zraniteln\u00fdm? Bez \u0159\u00e1dn\u00e9 pr\u00e1ce \u2013 v podstat\u011b, a tvo\u0159\u00edc\u00ed psychick\u00fd a empirick\u00fd rozvod mezi dom\u00e1c\u00edmi a pracovn\u00edmi prostory \u2013 to m\u016f\u017ee v\u00e9st k posunu lidsk\u00fdch, rodinn\u00fdch, p\u0159\u00e1telsk\u00fdch, osobn\u00edch atd. vztah\u016f na vztahy pracovn\u00ed, hierarchick\u00e9, pod\u0159\u00edzen\u00e9, vztahy efektivity a v\u00fdkonnosti.<\/p>\n

High-tech style, which has not gained significant worldly popularity, has certain grounds for growth now, in the era of deeply penetrating information technology, during a time when boundaries are set for the limitless \u2013 what continuously strives for an artificial micro-world, not limited to mere observation. Information design, illuminating all other types of design with its nobility, can become a powerful mixing factor here, including the inappropriate, anti-historical, and ultimately dehumanizing and invasive. Information technology, so to speak, has not yet sorted itself out, the result of which should become, in particular, a theoretical assertion of its types and subtypes. For now, information technology is one for everything: both for the home and for what lies beyond it.<\/p>\n

Chyby.<\/b> A program is a fixation of certain relationships in terms endowed with transparent, unambiguous meaning, devoid of any lyricism of the 'too human'. Ambiguity is the first and key source of errors, fundamentally woven into the theme of the discursivity of things. Just as a person cannot be explored or understood (of course, through concepts) without considering the mistakes they make \u2013 an inseparable part of their being \u2013 they intolerably integrate errors into their own models of everything else that extends beyond themselves, including similar beings.
\nInformation production, like any other (unless we slide into the spirit of charged formulas of 'everything,' relating to the expression 'human production' into reductionism), does not accept errors as a factor openly threatening its efficiency and, consequently, its very 'materialized' existence. On the contrary, a person is fundamentally unthinkable without errors, unable to part with losses and gains \u2013 certain intensifying engines of inspiration and gestures of openness granted to them by the very mistakes themselves. Perhaps, nothing is closer and more human (No one, even from their transcendental 'side', is without mistakes) than mistakes, just as there is nothing more distant and intolerant than mistakes.
\nNezru\u0161iteln\u00e9 spojen\u00ed, jak fyzick\u00e9, tak i to, kter\u00e9 je na druh\u00e9 stran\u011b, mezi \u010dlov\u011bkem a chybami se zobrazuje na existenci\u00e1ln\u00ed \u00farovni v fenom\u00e9nu otev\u0159enosti, a\u0165 u\u017e t\u00edm m\u00e1me na mysli jakoukoli strukturu, nebo jej vplet\u00e1me do samotn\u00e9 substance mo\u017enosti a podm\u00ednek existence (i kdy\u017e um\u011bl\u00e9). \"Hlas\" otev\u0159enosti v\u017edy zn\u00ed jako hlas svobody, poskytuj\u00edc\u00ed \u010dlov\u011bku leg\u00e1ln\u00ed potenci\u00e1l osv\u011btlit svou existenci a v nejextr\u00e9mn\u011bj\u0161\u00ed (vit\u00e1ln\u011b \u017e\u00e1dan\u00e9 a dokonce maniak\u00e1ln\u00ed) form\u011b chyby (ji\u017e v jin\u00e9m, transcendent\u00e1ln\u00edm form\u00e1tu) \u2013 na pomez\u00ed situace. Motiv v\u00fdroby je v\u0161ak jin\u00fd: v kone\u010dn\u00e9m d\u016fsledku vyhnat chybu ze sv\u00e9ho diskurzu a pot\u00e9 uzav\u0159\u00edt \"\u010dernou sk\u0159\u00ed\u0148ku\", poskytuj\u00edc\u00ed magickou, steriln\u00ed funkci jako nejvy\u0161\u0161\u00ed slu\u017eebn\u00ed hodnotu.<\/p>\n

Strategie informatiza\u010dn\u00ed v\u00fdroby je n\u00e1sleduj\u00edc\u00ed: uchopit objekt v pevn\u00fdch objet\u00edch v\u00fdsledku, uzav\u0159\u00edt jeho poezii v kone\u010dn\u00e9 a jasn\u00e9 utilit\u00e1rn\u00ed p\u00f3ze a kone\u010dn\u011b dos\u00e1hnout sladkostranick\u00e9ho modernistick\u00e9ho ide\u00e1lu \u2013 modulu (bez historie a kontextu, podle P. Kozlovsk\u00e9ho), cvi\u010den\u00e9ho na nekone\u010dn\u00e9 op\u011btovn\u00e9 vyu\u017e\u00edv\u00e1n\u00ed. \u010clov\u011bk a j\u00edm vytv\u00e1\u0159en\u00e1 (neust\u00e1le vytv\u00e1\u0159en\u00e1) kultura funguj\u00ed jinak, co\u017e v o\u010d\u00edch v\u00fd\u0161e zm\u00edn\u011bn\u00e9 s\u00edly nep\u0159edstavuje nic jin\u00e9ho ne\u017e naivitu a bezmoc \u2013 znovuobjevovat ji\u017e zn\u00e1m\u00e9. A to se net\u00fdk\u00e1 to\u010dk\u016f technologick\u00e9 spir\u00e1ly \u2013 tady jde o znovuobjevov\u00e1n\u00ed p\u0159esn\u011b toho, co u\u017e bylo zn\u00e1mo s plnou jistotou, \u017ee d\u0159\u00edve \u010di pozd\u011bji dosa\u017een\u00e9 p\u0159estane b\u00fdt dosa\u017een\u00edm a historicky se vytrat\u00ed na stranu.<\/p>\n

Otev\u0159enost \u2013 to je v\u017edy otev\u0159enost pro chybu a otev\u0159enost od chyby (k n\u011b\u010demu, co je touto chybou vnuceno). Hlas chyb nikdy nesm\u00ed utichnout, proto\u017ee je to ten hlas, skrze kter\u00fd \u010dlov\u011bk sly\u0161\u00ed s\u00e1m sebe, s\u00e1m sebe pozn\u00e1v\u00e1 a identifikuje. Otev\u0159enost \u2013 to je Danaidova hlubina \u2013 nesmysln\u00e1, mu\u010div\u00e1 pr\u00e1ce, jej\u00ed\u017e hodnotou je to, \u017ee nikdy nekon\u010d\u00ed, je sama v sob\u011b, a v\u017edy bude, bez nebezpe\u010d\u00ed b\u00fdt okradena, p\u0159eru\u0161ena, bez nebezpe\u010d\u00ed ztratit se a nakonec uzav\u0159\u00edt.
\nTak\u017ee, shrneme z\u00e1v\u011bre\u010dnou my\u0161lenku: \u010dlov\u011bk neust\u00e1le uzav\u00edr\u00e1 spole\u010denstv\u00ed s t\u00edm, co z\u00edsk\u00e1v\u00e1 svou form\u00e1ln\u00ed legitimizaci skrze mechanicky spojen\u00e9 omyly. Lidsk\u00fd \u017eivot je \u017eivotem skrze chyby: zachyt\u00e1me, fixujeme \u010dlov\u011bka, a u\u017e v n\u00e1sleduj\u00edc\u00ed chv\u00edli se m\u00fdl\u00edme ve snaze vytvo\u0159it o n\u011bm p\u0159edstavu. Takov\u00e9 psychick\u00e9, l\u00e9pe \u0159e\u010deno \u2013 existenci\u00e1ln\u00ed, projektov\u00e9 zpo\u017ed\u011bn\u00ed v r\u00e1mci \u010clov\u011bka, dokonce i v \u010d\u00e1sti n\u011bjak\u00e9 antropologie, je z\u00e1sadn\u011b neodstraniteln\u00e9, dokud nen\u00ed odstran\u011bno samo\u2026<\/p>\n

\u010clov\u011bk. Jako z\u00e1v\u011br.<\/b>
\nOchr\u00e1n\u011bn\u00fd opakov\u00e1n\u00edm, lidsk\u00fd \u017eivot je podstatn\u011b nep\u0159ekonateln\u00fd. <\/p>\n

J. Derrida:
\n\u201eOpakov\u00e1n\u00ed odd\u011bluje od samotn\u00fdch sebe s\u00edlu, p\u0159\u00edtomnost, \u017eivot. Toto odd\u011blen\u00ed je \u00fasporn\u00fdm a v\u00fdpo\u010dtov\u00fdm gestem toho, co se odkl\u00e1d\u00e1, aby se uchovalo, co \u0161et\u0159\u00ed na pozd\u011bj\u0161\u00ed v\u00fddaje a ustupuje strachu.\u201c<\/p>\n

Opakov\u00e1n\u00ed skrze n\u00e1siln\u00e9 obj\u00edm\u00e1n\u00ed slova \u2014 slou\u017e\u00edc\u00ed v kancel\u00e1\u0159i Logosu.
\nD\u00e1le u Derridy:
\n\u201eSlovo je mrtvola psychick\u00e9 \u0159e\u010di\u2026\u201c<\/p>\n

Z\u00e1m\u011bna nepochopitelnosti \u2013 zdroje strachu skrze nebezpe\u010d\u00ed \u2013 za fiktivn\u00ed m\u011bkkost srozumitelnosti (proti\u0159e\u010den\u00ed) \u2013 obl\u00edben\u00fd trik pro v\u0161e technick\u00e9, a zejm\u00e9na, informa\u010dn\u00ed moderny, jej\u00ed\u017e druh\u00fdm ide\u00e1lem se, mo\u017en\u00e1, st\u00e1v\u00e1 znovupou\u017eit\u00ed, kter\u00e9 srozumitelnost bere jako z\u00e1klad sv\u00e9ho pohybu. <\/p>\n

\u201ePod\u00edvej se na v\u011bc \u2013 v n\u00ed se odr\u00e1\u017e\u00ed tv\u00e9 J\u00e1. Naslouchej druh\u00fdm \u2013 v nich mluv\u00ed\u0161 ty s\u00e1m.\u201c Takov\u00e9ho druhu znovuobjeven\u00ed a jejich poeti\u010dnost se p\u016fvodn\u011b rod\u00ed z ur\u010dit\u00e9ho zlomu (je historick\u00fd nebo antropologick\u00fd), z podm\u00edn\u011bnosti, z ur\u010dit\u00e9 chyby, kter\u00e1 se p\u0159ehrabuje na jednom m\u00edst\u011b, a nelze ji vy\u0159e\u0161it \u017e\u00e1dn\u00fdm posunem vp\u0159ed. Takov\u00e9 znovuobjeven\u00ed \u2013 porucha v mechanismu efektivity, kter\u00fd neust\u00e1le apeluje na formuli \u201eo tom se ji\u017e mluvilo\u201c, pokud nen\u00ed zam\u011b\u0159eno na vy\u0161\u0161\u00ed z\u00e1vit spir\u00e1ly. <\/p>\n

Informatick\u00fd pracovn\u00edk \u2013 divoch budoucnosti, na vrcholu z\u00e1m\u011bru Sv\u011btov\u00e9ho Ducha regresuj\u00edc\u00ed k jak\u00e9si sarkastick\u00e9 mytologii soumraku, strachu, p\u0159ekvapen\u00ed \u2013 k tomu v\u0161emu, co se ned\u00e1 programov\u011b p\u0159evr\u00e1tit a co mo\u017en\u00e1 vy\u00fast\u00ed v degeneraci. Hotov\u00e9 \u0161ablony a moc nad informacemi \u2013 jeho v\u011b\u010dn\u00ed spole\u010dn\u00edci, kte\u0159\u00ed mu nikdy nezrad\u00ed, na rozd\u00edl od ne\u0161\u0165astn\u00e9 a otravn\u011b ot\u00e1zkov\u00e9 r\u00e9toriky. Mluv\u00ed, a v jeho hlase se odr\u00e1\u017e\u00ed digit\u00e1ln\u00ed ned\u016fv\u011bra k \u010demukoli odli\u0161n\u00e9mu, jak\u00fdsi digit\u00e1ln\u00ed, dvojkov\u00fd cynismus, kter\u00fd v\u0161ak teprve m\u00e1 dos\u00e1hnout m\u00edsta, kter\u00e9 mu bylo p\u0159ipraveno \u2013 na str\u00e1nk\u00e1ch nev\u011bdom\u00fdch, v\u011b\u010dn\u011b se vracej\u00edc\u00edch sch\u00e9mat.<\/p>\n

*Viz. habr.com\/cs\/post\/452060<\/a><\/noindex>
\n
Zdroj: habr.com<\/a><\/p>","protected":false,"gt_translate_keys":[{"key":"rendered","format":"html"}]},"excerpt":{"rendered":"

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