{"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\/ro\/blog\/news\/informatsionnoe-razocharovanie","title":{"rendered":"Dezam\u0103gire informa\u021bional\u0103","gt_translate_keys":[{"key":"rendered","format":"text"}]},"content":{"rendered":"

Legitimatizarea, legitimat\u0103 de for\u021bele care o sus\u021bin, (de\u0219i, dup\u0103 cum se va vedea, temporar) caracteristicile majore \u0219i capriciile, legalizate de aceea\u0219i m\u00e2n\u0103, marginalitatea - sunt tovar\u0103\u0219i istorici ve\u0219nici \u0219i alia\u021bi, ce se succed alternativ \u00een interceptarea voin\u021bei libere, care, de fapt, este deseori restric\u021bionat\u0103 - trebuie s\u0103 \u00ee\u0219i fundamenteze rela\u021biile pe principiul dominan\u021bei, \u0219i \u00een niciun caz altfel - c\u0103ci tocmai \u00een acest principiu se afl\u0103 cheie arhetipal\u0103 a dinamicii existen\u021biale - o dezvoltare unic\u0103 important\u0103 (doar dezvoltare, de altfel, f\u0103r\u0103 a se limita la aceasta), fa\u021b\u0103 de care celelalte trebuie s\u0103 \u00ee\u0219i asume roluri de instrumente, \u0219i nu de scopuri. Dar ce este o lume f\u0103r\u0103 gre\u0219eli \u0219i defec\u021biuni? O ma\u0219in\u0103 ideal\u0103? Un program perfect? Un ora\u0219 \u00een care omului i se refuz\u0103 f\u0103r\u0103 echivoc prezen\u021ba. Dominan\u021ba \u00eembr\u0103\u021bi\u0219eaz\u0103 omul - pe to\u021bi \u0219i f\u0103r\u0103 excep\u021bie - subordon\u00e2nd toate aspectele sale fie interne reflexive, fie externe socio-culturale, unei deform\u0103ri con\u0219tient asumate. Gradul de subordonare al omului depinde direct de dezvoltarea sa \u201emorfologic\u0103\u201d: cu c\u00e2t mai profund \u0219i mai \u00eendelnic dezvoltate sunt aspectele sale. Overal, prin praful depus de civiliza\u021bie, el va str\u0103luci - centrul atrac\u021biei experien\u021bei umane, zb\u0103t\u00e2ndu-se printre mormanul de resturi, c\u0103ror cultur\u0103 extern\u0103 nu le-a g\u0103sit utilitate.
\n<\/a><\/noindex>
\nCercet\u0103torul nu reu\u0219e\u0219te \u00eentotdeauna s\u0103 \u021bin\u0103 pasul cu suprema\u021bia variabil\u0103 a dominan\u021belor culturale: acum el \u00eentoarce iarba b\u0103t\u0103torit\u0103, umpl\u00e2nd-o cu un v\u00e2nt proasp\u0103t din epoc\u0103, c\u00e2nd deodat\u0103 realizeaz\u0103 c\u0103 se afl\u0103 \u00een curtea din spate, iar ac\u021biunea principal\u0103 s-a mutat spre vest. G\u00e2ndul curiozit\u0103\u021bii abia a \u00eenceput s\u0103 desc\u00e2nte rela\u021biile variate, fragmentate dintre modernitate\/postmodernitate cu suprematia celei de-a doua, c\u00e2nd unele semne ale primei revin pe scena socio-cultural\u0103, de parc\u0103 ar dori, \u00een mod nes\u0103buit, auto-suficien\u021ba printr-un psihotraum\u0103 violent al moderniz\u0103rii, sim\u021bind o necesitate strident\u0103 de a \u00eenlocui \"bar\u0103cile de construc\u021bie\". <\/p>\n

Omul din sectorul de informatizare, lucr\u0103torul de informatic\u0103 \u0219i angajatul \u2013 instrumentul \u0219i c\u0103l\u0103uza epocii informa\u021bionale, care absoarbe idealurile \u0219i ideologia acesteia, transmi\u021b\u00e2ndu-le de sus c\u0103tre terenul consumatorilor. Dac\u0103 magia este complexitatea pe care nu mai sunt for\u021be (resurse) s\u0103 o explic\u0103m \u2013 aceasta devine inexplicabil\u0103 \u2013 atunci lumea noastr\u0103 este profund p\u0103truns\u0103 de magie, m\u00e2inile c\u0103reia sunt reprezentate de produc\u0103torii de informa\u021bii. Interac\u021bion\u00e2nd cu ma\u0219ina magic\u0103, ei sunt obliga\u021bi s\u0103 absoarb\u0103 tr\u0103s\u0103turile \u201ecaracterului\u201d s\u0103u (s\u0103 nu-i refuz\u0103m acest aspect), s\u0103 le probeze pe propria piele, s\u0103 asculte cerin\u021bele ritualice, care primesc explica\u021bii clare \u0219i legitimitate prin \u00eens\u0103\u0219i ma\u0219ina \u0219i pentru aceasta. Aceste cerin\u021be sunt confortabil ra\u021bionale. Dar aici se afl\u0103 cheia lor escrocherie, deoarece, reunindu-se \u00eentr-o unitate, ele genereaz\u0103, de\u0219i tezinizat\u0103, totu\u0219i magie. F\u0103r\u0103 acestea, magia s-ar preschimba \u00een g\u0103uri, prin care m\u00e2inile umane ar putea fi observate tr\u0103d\u0103tor. Pentru a preveni acest lucru, supunerea este ridicat\u0103 la rangul celei mai \u00eenalte valori, conduc\u00e2nd \u00een cele din urm\u0103 la o deformare voluntar\u0103 \u0219i interconectarea regulilor unor sfere cu regulile altora. Pa\u0219ii paradigmatici, care extind \u0219i limiteaz\u0103 \u0219i umplu \u0219i deshidrateaz\u0103, se prezint\u0103 cu m\u00e2ndrie ca un sol nutritiv epocal pentru amestecul respectiv. Rezultatul acestui proces este omul, obligat s\u0103 comit\u0103 o eroare cultural\u0103 ca un r\u0103spuns adecvat \u2013 aplic\u00e2nd tehnologii \u0219i gesturi progresive (moderniste), care servesc instrumental unei ma\u0219ini f\u0103r\u0103 suflet de eficien\u021b\u0103, la subiectul viu \u00een rolul s\u0103u de c\u0103ut\u0103tor analogic existen\u021bial.<\/p>\n

Frica.<\/b> Oamenii din domeniul informaticii sunt greu de speriat. Cu o m\u00e2ndrie combativ\u0103, ace\u0219tia \u00eenfrunt\u0103 orice provocare, chiar \u0219i cele mai complexe sarcini. Totul pentru c\u0103 \u0219tiu, cu o convingere profund\u0103, c\u0103 solu\u021biile finale exist\u0103 \u2014 acest lucru le \u0219optesc continuu demonii legilor formale, ai ra\u021bionamentului logic \u0219i ai defini\u021biilor clare, fenomenologic ferm stabilite. Sunt preg\u0103ti\u021bi pentru provoc\u0103ri de orice amploare: se apropie vremea c\u00e2nd \u00eendr\u0103znesc s\u0103 programeze \u00eens\u0103\u0219i procesul de comunicare cu Cosmosul \u0219i Universul prin intermediul unei limbi (de parc\u0103 nimeni altcineva nu ar fi f\u0103cut asta p\u00e2n\u0103 acum). Cavaleri nobili ai Cerului \u0219i P\u0103m\u00e2ntului, ai zilei \u0219i nop\u021bii, ai unu \u0219i zero. \u00censu\u0219i nimicul se acomodeaz\u0103 confortabil sub arcadele structurii lor recursive. \u00cens\u0103 \u00eenc\u0103 nu au devenit cavalerii ne\u00eenfrica\u021bi ai libert\u0103\u021bii, deoarece exist\u0103 \u00eenc\u0103 lucruri care \u00eei \u00eengrozesc \u0219i \u00eei \u00eengrijoreaz\u0103 cu privire la lipsa de sens, lucruri care sunt excluse din naivul nara\u021biune digital\u0103 idealist\u0103, lucruri care nu pot fi reduse la simplistele \u201eDa\u201d \u0219i \u201eNu\u201d. Numele acestuia este Om, aceast\u0103 insuficien\u021b\u0103 a ma\u0219inilor, obiectul de maxim\u0103 importan\u021b\u0103 pentru orbe\u021bii umani\u0219ti, care \u00ee\u0219i pierd timpul \u00een visele lor false, auto-izb\u0103vitoare.<\/p>\n

Frica de om nu \u00eendr\u0103zne\u0219te s\u0103 se confrunte cu farul tuturor ilumin\u0103rilor al ra\u021bionalit\u0103\u021bii, transform\u00e2ndu-se \u00eentr-o eroare, procesat\u0103 de construc\u021bii preconcepute, care aduc v\u00e2ntul lini\u0219titor al r\u0103spunsurilor \u0219i al \u201eironiei bine g\u00e2ndite\u201d, ca mecanisme de \u00een\u021belegere a fenomenului. Garantarea lini\u0219tii sufletului \u0219i min\u021bii nu poate costa prea mult, chiar dac\u0103 pre\u021bul ar fi iluzia \u00eens\u0103\u0219i. P\u00e2nza verbal\u0103 a r\u0103spunsurilor, care genereaz\u0103 \u0219i mai multe \u00eentreb\u0103ri \u2013 o iluzie inexistent\u0103, o demagogie plictisitoare, f\u0103r\u0103 sf\u00e2r\u0219it \u0219i f\u0103r\u0103 margini, obositoare \u0219i for\u021bat\u0103, st\u00e2rne\u0219te o puternic\u0103 dorin\u021b\u0103 de a \u00eencheia un pact cu ra\u021biunea, obiectul c\u0103ruia va fi ceea ce se afl\u0103 la suprafa\u021b\u0103. Este un pact cu semn\u0103tura \u201eSf\u00e2r\u0219it!\u201d. Dar acesta nu este un adev\u0103rat sf\u00e2r\u0219it: se pare c\u0103 abia acum omul \u00eencepe.<\/p>\n

Gener\u00e2nd consumatori informa\u021bionali, aici iese un om speriat, care se ascunde jenant \u00een voala anonim\u0103 a distan\u021bei digitale: suntem mai aproape de lume, dar \u00eenc\u0103 mai departe de ea ca niciodat\u0103; aliena\u021bi de responsabilitatea analogic\u0103 fa\u021b\u0103 de sine, suntem ni\u0219te reagen\u021bi diluatori ai imensului conector digital. Aceasta este o digitalizare curajoas\u0103, departe de curaj.
\nA vorbi, a g\u00e2ndi, a cunoa\u0219te omul se poate face doar printr-un limbaj imprevizibil \u2013 unul viu, mobil, cu mai multe membre, ca un insectar \u2013 de o nedefinit\u0103 odios, neschimbabil, inefabil, \u2013 adesea intr\u00e2nd \u00een rela\u021bii de contradictie cu limbajul, care este suficient pentru tot restul. Omul produc\u021biei informa\u021bionale fuge cu groaz\u0103 din aceste jungle spinoase, de la Unul str\u0103in, prostul neascult\u0103tor, c\u0103tre un teritoriu unde \u00eel a\u0219teapt\u0103 \u00eentotdeauna \u00eembr\u0103\u021bi\u0219\u0103rile calde ale schemelor \u0219i algoritmilor cunoscu\u021bi, care \u00eei pot oferi - m\u00e2ng\u00e2ind, cuvintele: \u201eNimic \u0219i nimic \u2013 sunt acela\u0219i lucru\u201d.<\/p>\n

Fixare.<\/b> Lumea consumatorului de produse informa\u021bionale este o lume a magiei, a jocului absolut \u00een credin\u021b\u0103 \u0219i a iluziilor calculate; lumea produc\u0103torului de produse informa\u021bionale este o lume a unit\u0103\u021bilor \u0219i zerourilor expuse \u0219i a articula\u021biilor lor cinice-func\u021bionale, care apar \u00eentotdeauna asemenea cum sunt, f\u0103r\u0103 \u201ecapricii copil\u0103re\u0219ti\u201d ale motivelor transcendentale, ale spiritului obiectiv sau a particulelor divine. Odat\u0103 \u0219i pentru totdeauna str\u00e2nse \u00eentre \u00eenceput \u0219i sf\u00e2r\u0219it, intrare \u0219i ie\u0219ire, comprimate de hiperbola utilitarist\u0103 digital\u0103, aceste cuburi se str\u0103duiesc, conform tuturor regulilor jocului, s\u0103 ajung\u0103 la o stare de repaus \u0219i la fixarea lor ideal\u0103. Fixat \u00eenseamn\u0103 salvat. Fixat \u00eenseamn\u0103 imersat \u00een sfera siguran\u021bei, care na\u0219te garan\u021bii de supravie\u021buire a rupturilor \u0219i crizelor. Fixat \u00eenseamn\u0103 aflat la o distan\u021b\u0103 sigur\u0103 de nea\u0219tept\u0103ri \u0219i redundan\u021b\u0103. \u00cen cele din urm\u0103, fixat \u00eenseamn\u0103 a nu reprezenta o amenin\u021bare pentru sine sau pentru cei din jur. O antipolaritate, la care nu se cer nimic neprogramat: nici distrugere, nici crea\u021bie. Fixat \u00eenseamn\u0103 sporadic steril. <\/p>\n

Fixarea este o tehnic\u0103 preferat\u0103 \u00een produc\u021bia de informare, situat\u0103 \u00een centrul cre\u0219terii continue a eficien\u021bei informa\u021bionale. Ceea ce nu este fixat cu toate r\u0103d\u0103cinile sale \u201eumane\u201d tinde spre pierdere, spre c\u0103su\u021ba sa confortabil\u0103 a uit\u0103rii, ad\u00e2nc \u00een p\u0103durile neuronale. Acest lucru nu este acceptabil. Totul trebuie s\u0103 fie fixat: semn, simbol, metafor\u0103, om. Un semn nefisat este un semn pierdut, deci este o gre\u0219eal\u0103. O g\u00e2ndire nefisat\u0103 este o g\u00e2ndire pierdut\u0103, deci resurse pierdute pentru produc\u021bia sa. O persoan\u0103 nefisat\u0103 \u00eenseamn\u0103 o persoan\u0103 pierdut\u0103, deoarece controlul asupra entropiei sale fundamentale \u0219i a structurii istorice familiale sl\u0103be\u0219te. O tradi\u021bie durabil\u0103 a modernit\u0103\u021bii a descoperit din nou o surs\u0103 de energie. Din nou, omul este supus violen\u021bei fix\u0103rii: a fi descris \u0219i plasat \u00een ora\u0219ul utopic baconian, unde toate str\u0103zile sunt n\u0103scute sub dictatul Cogito. <\/p>\n

Dar noi avem deja experien\u021ba nebuniei: omul nu este pierdut atunci c\u00e2nd nu este fixat, ci dimpotriv\u0103 \u2013 omul dispare atunci c\u00e2nd anumite for\u021be reu\u0219esc s\u0103-l captiveze \u00eentr-o fotografie cursiv\u0103 a constantelor limbajului \u0219i codului. Fixarea reprezint\u0103 sf\u00e2r\u0219itul omului, \u00een sensul s\u0103u care a fost sim\u021bit de con\u0219tiin\u021ba noastr\u0103 patologic\u0103 \u00een secolul XX. Aceasta este metoda care, \u00een sine, poart\u0103 \u00eendoial\u0103, o \u00eendoial\u0103 care se dezvolt\u0103 \u0219i se \u00eemplete\u0219te \u00een firele morale, datorit\u0103 c\u0103reia continu\u0103 s\u0103 existe, chiar \u0219i \u00eentr-un mod empiric negativ. Str\u00e2ns \u00een ghilimelele etice, devine temelia ideologic\u0103 a existen\u021bei algoritmilor, un predicat necesar al \u201epunctului de control\u201d \u2013 reinterpretat \u00een stilul modern al tradi\u021biei clasice a \u00eembun\u0103t\u0103\u021birii continue a modernit\u0103\u021bii. <\/p>\n

Oamenii nu pot s\u0103 nu se r\u0103scoale \u00eempotriva \u00eenchiderii lor \u00eentr-o \u00eenchisoare a fix\u0103rii (indiferent de natura acesteia \u2013 politic\u0103, economic\u0103, ideologic\u0103, profesional\u0103 etc.), sl\u0103bindu-i zidurile printr-un instrument continuu, redescoperit verbal \u0219i simbolic, care a reafirmat ceea ce este deja bine cunoscut \u0219i folosit \u00een mod radical: incon\u0219tientul. Ciocnirea \u00eentre umanitar \u0219i tehnic pare s\u0103 fac\u0103 \u00eenc\u0103 un cerc \u00een spirala istoriei sale, care, sub o anumit\u0103 lumin\u0103, arat\u0103 ca un proces de \u00eenv\u0103\u021bare a unei \u00eencrederi \u00een sine arogante. Dezvolt\u00e2nd algoritmi din ce \u00een ce mai sofistica\u021bi \u0219i plini de sine \u2013 o succesiune de fix\u0103ri \u2013 produc\u021bia informa\u021bional\u0103, \u00een momentele de calmare, \u00eentr-o oarecare odihn\u0103 voluntarist\u0103 necunoscut\u0103, intr\u0103 \u00een joc cu unitatea centrifug\u0103, plas\u00e2nd aceste algoritmi \u00eentr-o carcas\u0103 uman\u0103, asum\u00e2nd ca ideal \u201eprogramul-spirit\u201d, care tinde, prin analogie modernist\u0103, spre ad\u00e2ncuri. Totu\u0219i, nu a reu\u0219it \u00eenc\u0103 s\u0103 ascund\u0103 lesa logici \u00eendrum\u0103toare, chiar dac\u0103 nu este clar\u0103 \u2013 \u00eenc\u0103 prea evident se dezv\u0103luie \u00een sine un act psihologic de sl\u0103bire a unei lese la fel de str\u00e2nse. O iluzie profesional\u0103, de \u00eenalt\u0103 tehnologie a alegerii \u2013 dar nu mai mult. Un truc arhetipal, iscusit \u2013 oferind mai multe posibilit\u0103\u021bi, prind mai str\u00e2ns \u0219i control\u00e2nd mai profund fiin\u021ba intoxicat\u0103. Dar acesta este \u00eenc\u0103 un coridor \u00eengust, \u00een care \u201eprea umanul\u201d nu \u00ee\u0219i are loc. Oamenii evadeaz\u0103 din nou de la aceast\u0103 fixare rezultant\u0103, l\u0103s\u00e2nd pe pere\u021bii coridorului manifestele lor culturale, care, poate, au \u00eenc\u0103 soarta de a-\u0219i ocupa locul \u00een paginile istoriei.<\/p>\n

R\u0103spunsurile.<\/b> O \u00eentrebare f\u0103r\u0103 r\u0103spuns este \u00eentotdeauna o povar\u0103 acumulat\u0103, care umple mintea tulbure, amenin\u021b\u00e2nd aceast\u0103 minte cu zonele \u00eentunecate ale umanit\u0103\u021bii, \u021bin\u00e2nd-o \u00eentr-o tensiune constant\u0103, departe de postulatele unei economii de via\u021b\u0103 pe care, dup\u0103 cum se spune, ne str\u0103duim s\u0103 o atingem prin natura noastr\u0103. Modelul \u201econceptelor obediente\u201d, conform c\u0103ruia tot ce este neterminat, incomplet \u00een orice mod disponibil unui semn limitat, dar obedien\u021bial, este exilat for\u021bat din discursul intern, recunoa\u0219te ca fiind esen\u021bial \u0219i demn de aten\u021bie doar categoria r\u0103spunsurilor. \u00centreb\u0103rile sunt doar un instrument, lipsit de valoare \u00een sine. Ele sunt mijloace, care exist\u0103 pentru, \u0219i sunt \u00eentotdeauna luminat din aceast\u0103 perspectiv\u0103. Aceast\u0103 dinamic\u0103 caracteristic\u0103 este o restric\u021bie necesar\u0103 pentru extinderea libert\u0103\u021bilor controlate \u0219i \u201einstituirea limbajului\u201d, o produc\u021bie ra\u021bional\u0103 at\u00e2t a produselor, c\u00e2t \u0219i a oamenilor. <\/p>\n

Produc\u021bia informatic\u0103 \u00ee\u0219i define\u0219te dinamica profesional\u0103, \u0219i \u00een acela\u0219i timp, (quasi) existen\u021bial\u0103 prin intermediul categoriei r\u0103spunsurilor. Dar nu prin \u00eentreb\u0103ri. Neputin\u021ba \u00eentreb\u0103rilor const\u0103 \u00een faptul c\u0103 ele sunt exigente fa\u021b\u0103 de dinamica intern\u0103, care intr\u0103 \u00eentr-o confruntare imprudent\u0103 cu termenul vag de explica\u021bie, care contrazice \u0219i se opune, \u00een cadrul ma\u0219in\u0103riei eficien\u021bei celei mai \u00eenalte valori \u2013 dinamicii externe, economice, care las\u0103 o amprent\u0103 asupra omului sub forma unui sentiment de alienare analizat\u0103. R\u0103spunsurile sunt m\u0103sura \u0219i gestul lini\u0219tirii, opririi \u0219i finaliz\u0103rii.
\nDar ce este \u00eentrebarea, dac\u0103 \u00eencerc\u0103m s\u0103 ne extindem dincolo de limitele latinizmilor quaestio \u0219i problema? Ni se pare c\u0103 \u00eentrebarea este motorul, esen\u021ba dinamiz\u0103rii spiritului uman, metafora sa fiind condensat\u0103 \u00een echipajul cailor (chiar dac\u0103 este vorba de o turm\u0103 s\u0103lbatic\u0103 alerg\u00e2nd dintr-un ora\u0219 cuprins de fl\u0103c\u0103ri), av\u00e2nd ca primat libertatea \u00een ac\u021biune (\u00een spiritul p\u0103g\u00e2n). Ob\u021bin\u00e2nd un r\u0103spuns, \u00eentrebarea se apropie de moartea sa legitim\u0103, care o urm\u0103re\u0219te \u00een mod constant, pe care, dup\u0103 cum pare uneori, o dore\u0219te din \u00eentreaga sa natur\u0103, chiar \u0219i prin sinucidere. Dar moartea \u00eentreb\u0103rii, nu este aceasta \u0219i moartea omului \u00eensu\u0219i \u0219i, prin urmare, \u00eens\u0103\u0219i Moartea? \u0218i nu este acest eveniment de o valoare extrem de mare pentru comunicarea economic\u0103 tradi\u021bional\u0103? Proiectul economic r\u0103spunde afirmativ. Dar proiectul uman contest\u0103 cu t\u0103rie acest lucru. Pentru construc\u021bia uman\u0103, \u00eentrebarea este aceea putere care leag\u0103 aceast\u0103 construc\u021bie, lipind numeroase nume disparate \u00eentr-o singur\u0103 formulare (de\u0219i, bine\u00een\u021beles, \u00eendep\u0103rtat\u0103 de o formul\u0103). \u00centrebarea nu este doar un mod de a existen\u021bei vie\u021bii \u0219i \u201ece trebuia dovedit\u201d, ci este, poate, chiar via\u021ba \u00eens\u0103\u0219i, carnea sa, de\u0219i la un nivel \u00eenalt, dar \u00eenc\u0103 rezistent\u0103 la gesturile \u201ebunului sim\u021b academic\u201d. Orice alt proiect nu poate fi construit pe r\u0103spunsuri, dar acestea sunt singurul material potrivit pentru o construc\u021bie uman\u0103 \u0219i umanitar\u0103. A \u00eencerca s\u0103 construie\u0219ti omul pe r\u0103spunsuri \u00eenseamn\u0103 a-l programa - un pas ideal pentru un organism tehnic. Dar programarea omului nu este ceea ce indic\u0103 cuvintele \u00een sine (mai bine zis, gramatic\u0103 semnelor), deoarece chiar \u00eenainte ca acestea s\u0103 se materializeze \u00een domeniul g\u00e2ndibil, omul este deja respins deoparte, iar obiectul devine altceva. Programarea omului este un oxymoron clasic \u0219i, \u00een esen\u021b\u0103, o total\u0103 absurditate. Aici pr\u0103pastia dintre uman \u0219i tehnic (informatic, \u00een cazul nostru) se eviden\u021biaz\u0103 la scale colosale, pe care doar El poate s\u0103 le dep\u0103\u0219easc\u0103. Colectarea r\u0103spunsurilor este echivalentul dresajului istoriei, al c\u0103rei material este obiectul-om f\u0103r\u0103 chip, capturat \u00een r\u0103spunsuri. Este la fel ca \u0219i cum am nega \u201ecele mai \u00eenalte \u00eentreb\u0103ri\u201d \u0219i exact aceasta este ceea ce urm\u0103re\u0219te orice produc\u021bie, inclusiv cea informatic\u0103.<\/p>\n

Spa\u021biul domestic.<\/b> A\u0219a cum \u00eencerc\u0103m s\u0103 ar\u0103t\u0103m, revenirea modernist\u0103 (care, f\u0103r\u0103 \u00eendoial\u0103, are deja un alt nume \u2013 cultura nu iube\u0219te s\u0103 se \u00eentoarc\u0103 la trecut f\u0103r\u0103 a-l completa \u00een vreun fel) este un fel de atelier sociocultural, care cultiv\u0103 o nou\u0103 form\u0103 de om, al c\u0103rui dominant este derivatul dominan\u021bei celei mai dominante culturi. Procesul de \u00eembun\u0103t\u0103\u021bire a produc\u021biei calitative, \u00eentrerupt brusc \u00een \"bar\u0103cile postmodernismului\" (ar fi putut el, de fapt, s\u0103 se opreasc\u0103?) \u2013 modernismul \u2013 \u00ee\u0219i continu\u0103 inevitabil parcursul prin for\u021ba \u00eembun\u0103t\u0103\u021birilor calitative, iar instrumentele cele mai potrivite \u00een acest sens sunt informa\u021bia \u0219i informatizarea \u2013 c\u0103i spre un fel de \u201eduh\u201d tehnic al transumanismului. Prin urmare, consider\u0103m justificat s\u0103 subliniem omul informatiz\u0103rii \u2013 omul produc\u021biei informatizate, ca arhetipul cheie al genezei socioculturale.<\/p>\n

\u0218i din nou* ne \u00eendrept\u0103m spre art\u0103 \u2013 barometrul nostru etern \u2013 ascult\u00e2nd cu aten\u021bie vibra\u021biile sale. Stilul obiectual \u0219i de mediu, denumit conform celor mai \u00eenalte standarde inovatoare de denumire non-violent\u0103, autonom\u0103 \u0219i autovalorificativ\u0103 \u2013 high-tech \u2013 cu istoria sa nepopular\u0103, de scurt\u0103 durat\u0103, dar totu\u0219i seduc\u0103toare, eviden\u021biaz\u0103 unele momente ale firului psihic (f\u0103r\u0103 a evita, \u00eens\u0103, nuan\u021bele psihologice) al omului. Accept\u00e2nd, \u0219i chiar construind semiotica sa pe fuziunea tehnicilor, care func\u021bioneaz\u0103 eficient \u00een spa\u021biile, pe de o parte, domestice \u0219i pe de alt\u0103 parte \u2013 profesionale, el percepe uniform pozitiv, deja \u00eencheind un alian\u021b\u0103, subordonarea directiv\u0103 a unuia fa\u021b\u0103 de cel\u0103lalt. Dar regulile jocului acestor dou\u0103 spa\u021bii se intersecteaz\u0103 adesea doar printr-o tangent\u0103 superficial for\u021bat\u0103: acas\u0103 \u2013 acesta este timpul \u0219i locul unei fiin\u021be umane, \u00eens\u0103 munca necesit\u0103 o ma\u0219in\u0103 de produc\u021bie, limitele c\u0103reia trebuie s\u0103 fie clar conturate de formula eficien\u021bei de produc\u021bie. Care poate fi pericolul, dac\u0103 cerin\u021ba de a fi clar definit \u00een structura ierarhic\u0103 a subordona\u021bilor \u0219i subordona\u021bilor devine un aspect esen\u021bial \u00eentr-un loc unde omul, \u00eendep\u0103rt\u00e2nd toate m\u0103\u0219tile de protec\u021bie, adopt\u0103 cea mai relaxat\u0103 pozi\u021bie, devenind astfel cel mai neaten\u021bionat, dispersat \u0219i, prin urmare, vulnerabil? F\u0103r\u0103 o analiz\u0103 adecvat\u0103 \u2013 \u00een esen\u021b\u0103, \u0219i constituind un prag psihic \u0219i empiric \u00eentre spa\u021biile domestice \u0219i cele de lucru \u2013 aceasta poate duce la o deplasare a rela\u021biilor umane, familiale, de prietenie, personale etc., cu rela\u021biile de munc\u0103, ierarhice, de subordonare, rela\u021biile eficien\u021bei \u0219i productivit\u0103\u021bii.<\/p>\n

Stilul high-tech, care nu a ob\u021binut popularitate \u00een lumea civilizat\u0103, are anumite motive pentru a cre\u0219te acum, \u00een epoca desf\u0103\u0219ur\u0103rii unei informaticii profund \u00eenglobante, \u00een epoca limit\u0103rii pentru ceea ce este nelimitat \u2013 ceea ce tinde ne\u00eentrerupt spre un microcosmos artificial, f\u0103r\u0103 a se limita doar la observare. Designul informa\u021bional, care \u00ee\u0219i lumineaz\u0103 noble\u021bea prin toate celelalte tipuri de design, poate deveni aici, \u00eenc\u0103 neav\u00e2nd \u00eenv\u0103\u021bat selectivitatea, un factor puternic de amestecare, inclusiv, \u0219i inadecvat, antihistoric \u0219i, \u00een cele din urm\u0103, dehumanizant \u0219i agresiv. Informatizarea, dac\u0103 se poate spune a\u0219a, nu s-a \u201edescurcat\u201d \u00eenc\u0103 singur\u0103, rezultatul fiind, printre altele, afirma\u021bia teoretic\u0103 a formelor \u0219i subformelor sale. P\u00e2n\u0103 atunci, informatizarea r\u0103m\u00e2ne una pentru toate: at\u00e2t pentru acas\u0103, c\u00e2t \u0219i pentru ceea ce se afl\u0103 \u00een afara ei.<\/p>\n

Erori.<\/b> Programul este o fixare a unor rela\u021bii \u00een termeni care au un sens clar, neambiguu, lipsit de orice lirism \u201eprea uman\u201d. Ambiguitatea este primul \u0219i cheia surs\u0103 a erorilor, inclus\u0103 \u00een tema discursivit\u0103\u021bii lucrurilor \u00eentr-un mod fundamental. Cu c\u00e2t omul nu poate fi cercetat, \u00een\u021beles (desigur, prin concepte) f\u0103r\u0103 a lua \u00een considerare erorile sale \u2013 o parte esen\u021bial\u0103 a existen\u021bei sale, \u2013 cu at\u00e2t mai intolerant se integreaz\u0103 el erorile \u00een propriile sale modele ale tot ceea ce este dincolo de el, inclusiv al\u021bii de aceea\u0219i specie.
\nProduc\u021bia informa\u021bional\u0103, la fel ca orice altceva (dac\u0103 nu ajungem, \u00een spiritul formul\u0103rii \u201etotului\u201d, la o reduc\u021bionare a expresiei \u201eproduc\u021bia uman\u0103\u201d), nu accept\u0103 erori, ca factor care amenin\u021b\u0103 deschis eficien\u021ba \u0219i, prin urmare, \u00eens\u0103\u0219i existen\u021ba sa \u201ematerializat\u0103\u201d. La r\u00e2ndul s\u0103u, omul, f\u0103r\u0103 erori, nu este imaginat \u00een mod plenar \u0219i dezinteresat, f\u0103r\u0103 a putea rupture de pierderi \u0219i c\u00e2\u0219tiguri \u2013 ace\u0219ti motorase \u00een concentrarea inspira\u021biei \u0219i gesturile deschiderii, d\u0103ruite chiar de erorile sale. Poate c\u0103 nu exist\u0103 nimic mai apropiat \u0219i mai uman (Nimeni, chiar \u0219i cu \u201ebuca\u201d lui transcendent, nu face erori), dec\u00e2t erorile, a\u0219a cum nu exist\u0103 nimic mai \u00eendep\u0103rtat \u0219i intolerabil dec\u00e2t erorile.
\nLeg\u0103tura ne\u00eentrerupt\u0103, at\u00e2t cea fizic\u0103, c\u00e2t \u0219i cea care se afl\u0103 dincolo de aceasta, \u00eentre om \u0219i gre\u0219eli se obiectivizeaz\u0103 la un nivel existen\u021bial \u00een fenomenul deschiderii, fie c\u0103 implic\u0103m o structur\u0103, fie c\u0103 o \u00eempletim \u00een carnea \u00eens\u0103\u0219i a posibilit\u0103\u021bii \u0219i condi\u021biilor de existen\u021b\u0103 (chiar \u0219i cele artificiale). \u201eVocea\u201d deschiderii r\u0103sun\u0103 \u00eentotdeauna ca vocea libert\u0103\u021bii, oferindu-i omului o poten\u021bialitate legalizat\u0103 pentru a-\u0219i ilumina existen\u021ba, duc\u00e2nd-o la limit\u0103 \u00een forma extrem\u0103 (vital dorit\u0103 \u0219i chiar maniacal\u0103) a gre\u0219elii (deja \u00eentr-o form\u0103 alt\u0103, transcendent\u0103) \u2013 situa\u021bia de limit\u0103. Motivul produc\u021biei este diferit: \u00een cele din urm\u0103, a alunga gre\u0219eala din discursul s\u0103u \u0219i apoi a \u00eenchide \u201ecutia neagr\u0103\u201d, oferind o func\u021bie magic\u0103, steril\u0103, ca cea mai \u00eenalt\u0103 valoare de serviciu.<\/p>\n

Strategia produc\u021biei informatizate este aceasta: a prinde obiectul \u00een \u00eembr\u0103\u021bi\u0219area str\u00e2ns\u0103 a rezultatului, a \u00eenchide poezia sa \u00eentr-o pozi\u021bie utilitar\u0103 final\u0103 \u0219i clar\u0103 \u0219i, \u00een sf\u00e2r\u0219it, a ob\u021bine idealul dulce al modernismului \u2013 modul (f\u0103r\u0103 istorie \u0219i context, conform lui P. Koz\u0142owski), antrenat pentru reutilizare infinit\u0103. Omul \u0219i cultura pe care o creeaz\u0103 (constant creat\u0103) ac\u021bioneaz\u0103 diferit, ceea ce, \u00een ochii for\u021bei men\u021bionate mai sus, nu reprezint\u0103 nimic altceva dec\u00e2t naivitate \u0219i neputin\u021b\u0103 \u2013 a redescoperi ceea ce este deja cunoscut. \u0218i aceasta nu se refer\u0103 la spiralele tehnologice \u2013 aici este vorba despre redescoperirea exact a aceluia\u0219i lucru care era deja cunoscut, fiind complet sigur c\u0103, mai devreme sau mai t\u00e2rziu, ceea ce a fost realizat va \u00eenceta s\u0103 fie o realizare \u0219i va aluneca istoric deoparte.<\/p>\n

Deschiderea \u2013 aceasta este \u00eentotdeauna deschiderea pentru gre\u0219eal\u0103 \u0219i deschiderea de la gre\u0219eal\u0103 (c\u0103tre ceva, impus de aceast\u0103 gre\u0219eal\u0103). Vocea gre\u0219elilor nu trebuie niciodat\u0103 s\u0103 tac\u0103, deoarece este acea voce prin care omul se aude pe sine, se recunoa\u0219te \u0219i se identific\u0103. Deschiderea \u2013 aceasta este furtuna Danaidelor \u2013 o munc\u0103 lipsit\u0103 de sens \u0219i chinuitoare, a c\u0103rei valoare const\u0103 \u00een faptul c\u0103 nu se sf\u00e2r\u0219e\u0219te niciodat\u0103, este mereu acolo, \u0219i va fi \u00eentotdeauna, f\u0103r\u0103 a risca s\u0103 fie furat\u0103, \u00eentrerupt\u0103, f\u0103r\u0103 a risca s\u0103 piard\u0103 \u0219i, \u00een cele din urm\u0103, s\u0103 \u00eenchid\u0103.
\nA\u0219adar, concluzion\u00e2nd, putem spune c\u0103 omul formeaz\u0103 permanent o alian\u021b\u0103 cu ceea ce \u00ee\u0219i dob\u00e2nde\u0219te legitimitatea formal\u0103 printr-o eronare mecanic legat\u0103. Via\u021ba uman\u0103 este o via\u021b\u0103 prin gre\u0219eli: noi prindem, fix\u0103m omul \u0219i deja \u00een urm\u0103torul moment gre\u0219im \u00een \u00eencerc\u0103rile de a ne forma o reprezentare despre el. Aceast\u0103 \u00eent\u00e2rziere psihic\u0103, sau mai bine zis \u2013 existen\u021bial\u0103, proiectual\u0103 \u00een cadrul Omului, chiar \u0219i \u00een parte \u00een antropologie, este \u00een mod principial ineliminabil\u0103 p\u00e2n\u0103 c\u00e2nd nu este eliminat \u00eens\u0103\u0219i\u2026<\/p>\n

Om. Ca o concluzie.<\/b>
\nVia\u021ba uman\u0103, protejat\u0103 prin repeti\u021bie, este esen\u021bial inaccesibil\u0103. <\/p>\n

J. Derrida:
\n\u201eRepeti\u021bia separ\u0103 de sinele s\u0103u for\u021ba, prezen\u021ba, via\u021ba. Aceast\u0103 separare este un gest economic \u0219i calculat prin care se am\u00e2n\u0103 sinele, pentru a se conserva, care economise\u0219te pentru mai t\u00e2rziu consumul \u0219i ced\u00e2nd fricii.\u201d<\/p>\n

Repeti\u021bia prin \u00eembr\u0103c\u0103ruri violente ale cuv\u00e2ntului \u2014 servitor \u00een cancelaria Logos-ului.
\n\u00cen continuare la Derrida:
\n\u201eCuv\u00e2ntul este cadavrul vorbirii psihice\u2026\u201d<\/p>\n

\u00cenlocuirea ne\u00een\u021belegerii \u2013 sursa fricii prin pericol \u2013 cu o fictiv\u0103 bl\u00e2nde\u021be a \u00een\u021belegerii (opozitie) \u2013 este un truc favorit pentru tot ce este tehnic, iar \u00een special, modernitatea informa\u021bional\u0103, a c\u0103rei a doua ideal\u0103, poate, este reutilizarea, pe care \u00een\u021belegerea o ia ca baz\u0103 a mi\u0219c\u0103rii sale. <\/p>\n

\u201ePrive\u0219te lucrul \u2013 \u00een el se reflect\u0103 Eu-ul t\u0103u. Ascult\u0103-i pe ceilal\u021bi \u2013 \u00een ei vorbe\u0219ti tu \u00eensu\u021bi\u201d. Astfel de reaprinderi \u0219i poeticizarea lor \u00ee\u0219i au originea \u00eentr-o ruptur\u0103 oarecare (fie ea istoric\u0103 sau antropologic\u0103), din conven\u021bionalitate, dintr-o gre\u0219eal\u0103 care st\u0103 pe loc \u0219i nu poate fi rezolvat\u0103 de nici o mi\u0219care \u00eenainte. O astfel de reaprindere \u2013 este un e\u0219ec \u00een ma\u0219ina eficien\u021bei, care apeleaz\u0103 constant la formula \u201edespre asta s-a mai vorbit\u201d, dac\u0103 nu este \u00eendreptat\u0103 c\u0103treThe higher coil of the spiral. <\/p>\n

Lucr\u0103torul informa\u021bional \u2013 s\u0103lbaticul viitorului, pe v\u00e2rful inten\u021biei Spiritului Mondial, regres\u00e2nd spre o anumit\u0103 mitopoetic\u0103 sarcastic\u0103 a apusului, fricii, surprizei \u2013 tot ceea ce nu poate fi supus \u00eentoarcerii programatice \u0219i, poate, degener\u0103rii. Gata cu \u0219abloanele \u0219i puterea asupra informa\u021biei \u2013 tovar\u0103\u0219ii s\u0103i ve\u0219nici, care nu-l \u00een\u0219al\u0103 niciodat\u0103, spre deosebire de nefericita \u0219i enervanta activitate de vorbire \u00eentrebat\u0103. Vorbe\u0219te, iar \u00een vocea sa r\u0103sun\u0103 ecoul ne\u00eencrederii digitale fa\u021b\u0103 de tot ceea ce este diferit, un anumit cinism digital, binar, care, totu\u0219i, urmeaz\u0103 s\u0103 se afle pe locul deja destinat lui \u2013 paginile incon\u0219tiente, care se \u00eentorc mereu la acelea\u0219i scheme.<\/p>\n

*Vezi. habr.com\/ro\/post\/452060<\/a><\/noindex>
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