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Wired 4.12: Mother Earth Mother Board The hacker tourist ventures forth across the wide and wondrous meatspace of three continents, chronicling the laying of the longest wire on Earth. In which the hacker tourist ventures forth across the wide and wondrous meatspace of three continents, acquainting himself with the customs and dialects of the exotic Manhole Villagers of Thailand, the U-Turn Tunnelers of the Nile Delta, the Cable Nomads of Lan tao Island, the Slack Control Wizards of Chelmsford, the Subterranean Ex-Telegraphers of Cornwall, and other previously unknown and unchronicled folk; also, biographical sketches of the two long-dead Supreme Ninja Hacker Mage Lords of global telecommunications, and other material pertaining to the business and technology of Undersea Fiber-Optic Cables, as well as an account of the laying of the longest wire on Earth, which should not be without interest to the readers of Wired. Information moves, or we move to it. During the decades after Morse's "What hath God wrought!"

Verdad y Racionalidad en Richard Rorty undefined Alfonso Galindo Hervás ® Comunicación 1. Propongo una simplificación metodológica: dividir en tres los paradigmas desde los que se ha comprendido el conocimiento, la relación del hombre con la verdad. En este escrito defenderé dos cosas: que permanecemos en el paradigma platónico-cristiano y que una vida democrática exige asumir como paradigma gnoseológico cierto retorno a la intuición de Protágoras. Sin pretender un juicio completo, menos aún definitivo, sobre la filosofía platónica, es sin embargo claro que para Platón sólo desde el mundo ideal es ordenable el caótico mundo sensible, siendo la trascendencia de tal mundo lo que conduciría al aristocratismo del saber. En el universo cristiano, el acceso a la análoga Verdad divina es diferente. Todo es distinto en Protágoras. 2. Demasiado grosero como para parecer amable a estas alturas de siglo, el añejo concepto de "naturaleza humana" ha debido sufrir un lavado de cara. 3. Tal concepción del conocimiento es holista. 4. 5. 6. 7.

Pynchon's Prophecies of Cyberspace Brian Stonehill English/Media Studies Pomona College Claremont, California Delivered at the first international conference on Pynchon, the University of Warwick, England, November 1994. ON THE FACE OF THINGS, it would seem paradoxical if not plainly contradictory to claim Thomas Pynchon for the pantheon of cyberspace prophets. For one thing, the most challenging and most rewarding novelist of our period would seem to have a pronounced aversion to anything binary. How can cybernauts and cyberpunks have the nerve to claim Pynchon as a literary ancestor, when the implied author of Gravity's Rainbow so clearly thinks of the digital domain as fodder for fascism and as hospitable only to the forces of dehumanization? Take Ned Pointsman, for instance, the evil experimental psychologist who can't wait to get his hands on a human subject. in the domain of zero to one, not-something to something, Pointsman can only possess the zero and the one. The wave of the future (580)

Portada - Contextos Notes Toward a Postcyberpunk Manifesto By Lawrence Person. Published in Nova Express in 1998 and in Slashdot in October 8, 1999. "Critics, myself included, persist in label-mongering, despite all warnings; we must, because it's a valid source of insight-as well as great fun." -- Bruce Sterling, from the introduction to Mirrorshades Bud, from Neal Stephenson's The Diamond Age, is a classic cyberpunk protagonist. All of which goes a long way toward explaining why his ass gets wasted on page 37 of a 455 page novel. Welcome to the postcyberpunk era. Arguably, science fiction entered the postcyberpunk era in 1988 with the publication of Bruce Sterling's Islands in the Net. Classic cyberpunk characters were marginalized, alienated loners who lived on the edge of society in generally dystopic futures where daily life was impacted by rapid technological change, an ubiquitous datsphere of computerized information, and invasive modification of the human body. Cyberpunk tended to be cold, detached and alienated.

Philosophy’s Discontent or Rorty’s Paper delivered at the University of Turku 20 November 2003 In progress Philosophy’s Discontent or Rorty’s? Conant-O’Brien meets Rorty Veritism is the label Alvin Goldman chooses for the idea that true belief is the ultimate epistemic aim of intellectual practices. Now what Goldman is trying to do is to create meaningful social standards for discussing and evaluating institutions or practices, which deal with intellectual tasks. It is not hard to see that these standards can also be subverted and put to use as standards of acceptability for any institution that seeks to create and maintain certain beliefs rather than work at attaining true belief. What does it mean to use the standards in this way? In other words, veritism, as concerned to aim at truth rather than falsity, cannot consist in applying standards such as these five. The point of this excursion into social epistemology is illustrative first and foremost. Historical possibilities are a matter of accident.

The Cyberpunk Directory As a comprehensive directory of cyberpunk resources, this list is continiously updated. New items are marked with a icon. If you would like to suggest an addition, please send an email to the address listed at the bottom of this page. Cyberpunk is a science fiction genre noted for its focus on "high tech and low life".[1][2] The name is a blend of cybernetics and punk and was originally coined by Bruce Bethke as the title of his short story "Cyberpunk", published in 1983.[3][4] It features advanced science, such as information technology and cybernetics, coupled with a degree of breakdown or radical change in the social order.[5] Cyberpunk works are well situated within postmodern literature.[6] Cyberpunk writers tend to use elements from the hard-boiled detective novel, film noir, and postmodernist prose to describe the often nihilistic underground side of an electronic society. Society and government Cyberpunk can be intended to disquiet readers and call them to action.

Rorty: PRAGMATISMO, IRONISMO LIBERAL Y SOLIDARIDAD No existe un componente esencial en razón del cual un ser humano se reconozca como tal, ni existe tampoco un tal yo nuclear. No existe esencia, o fundamento o naturaleza humana. El ser humano es algo relativo a la circunstancia histórica, algo que depende de un acuerdo transitorio acerca de qué actitudes son normales y qué prácticas son justas o injustas [15]. Así la solidaridad humana no podrá consistir ni fundarse en el reconocimiento de un yo nuclear –de la esencia humana– en todos presente. De allí que Rorty sostenga que las principales contribuciones del intelectual moderno al progreso moral son las descripciones detalladas de variedades de dolor y humillación –contenidos en novelas e informes etnográficos– más que los tratados filosóficos y religiosos. En definitiva, más educación sentimental y menos abstracción moral y teorías de la naturaleza humana. Por ello, insistimos, más educación sentimental y moral a través del desarrollo de la sensibilidad artística.