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International audience ; Since the 1990s, the Internet has become a framework for presenting oneself, for staging the personal, social and civil identity of individuals. In about fifty years, what was a confidential computer network dedicated to military or scholarly communication has become a framework for experiencing the daily existence of billions of Internet users, a gigantic wave of self-exaltation and l 'Other. From ante natam digital identities, created by parents even before the birth of their child, to post-mortem digital identities, addressed to the deceased or the deceased, digital identity centralizes, digitizes and enhances the alpha and omega of the existence of individuals. Life is dying out, digital identity endures, imperturbably. ; Depuis Les années 1990, Internet est devenu un cadre de présentation de soi, de mise en scène de l'identité personnelle, sociale et civile des individus. En une cinquantaine d'années, ce qui était un réseau informatique confidentiel dédié à la communication militaire ou savante est devenu un cadre d'expérience de l'existence quotidienne de milliards d'internautes, une gigantesque vague d'exaltation de soi et de l'Autre. Des identités numériques ante natam, créées par des parents avant-même la naissance de leur enfant, aux identités numériques post mortem, adressées au défunt ou à la défunte, l'identité numérique centralise, numérise et valorise l'alpha et l'oméga de l'existence des individus. La vie s'éteint, l'identité numérique perdure, imperturbablement.

International audience ; Since the 1990s, the Internet has become a framework for presenting oneself, for staging the personal, social and civil identity of individuals. In about fifty years, what was a confidential computer network dedicated to military or scholarly communication has become a framework for experiencing the daily existence of billions of Internet users, a gigantic wave of self-exaltation and l 'Other. From ante natam digital identities, created by parents even before the birth of their child, to post-mortem digital identities, addressed to the deceased or the deceased, digital identity centralizes, digitizes and enhances the alpha and omega of the existence of individuals. Life is dying out, digital identity endures, imperturbably. ; Depuis Les années 1990, Internet est devenu un cadre de présentation de soi, de mise en scène de l'identité personnelle, sociale et civile des individus. En une cinquantaine d'années, ce qui était un réseau informatique confidentiel dédié à la communication militaire ou savante est devenu un cadre d'expérience de l'existence quotidienne de milliards d'internautes, une gigantesque vague d'exaltation de soi et de l'Autre. Des identités numériques ante natam, créées par des parents avant-même la naissance de leur enfant, aux identités numériques post mortem, adressées au défunt ou à la défunte, l'identité numérique centralise, numérise et valorise l'alpha et l'oméga de l'existence des individus. La vie s'éteint, l'identité numérique perdure, imperturbablement.

International audience ; Since the 1990s, the Internet has become a framework for presenting oneself, for staging the personal, social and civil identity of individuals. In about fifty years, what was a confidential computer network dedicated to military or scholarly communication has become a framework for experiencing the daily existence of billions of Internet users, a gigantic wave of self-exaltation and l 'Other. From ante natam digital identities, created by parents even before the birth of their child, to post-mortem digital identities, addressed to the deceased or the deceased, digital identity centralizes, digitizes and enhances the alpha and omega of the existence of individuals. Life is dying out, digital identity endures, imperturbably. ; Depuis Les années 1990, Internet est devenu un cadre de présentation de soi, de mise en scène de l'identité personnelle, sociale et civile des individus. En une cinquantaine d'années, ce qui était un réseau informatique confidentiel dédié à la communication militaire ou savante est devenu un cadre d'expérience de l'existence quotidienne de milliards d'internautes, une gigantesque vague d'exaltation de soi et de l'Autre. Des identités numériques ante natam, créées par des parents avant-même la naissance de leur enfant, aux identités numériques post mortem, adressées au défunt ou à la défunte, l'identité numérique centralise, numérise et valorise l'alpha et l'oméga de l'existence des individus. La vie s'éteint, l'identité numérique perdure, imperturbablement.

International audience ; Since the 1990s, the Internet has become a framework for presenting oneself, for staging the personal, social and civil identity of individuals. In about fifty years, what was a confidential computer network dedicated to military or scholarly communication has become a framework for experiencing the daily existence of billions of Internet users, a gigantic wave of self-exaltation and l 'Other. From ante natam digital identities, created by parents even before the birth of their child, to post-mortem digital identities, addressed to the deceased or the deceased, digital identity centralizes, digitizes and enhances the alpha and omega of the existence of individuals. Life is dying out, digital identity endures, imperturbably. ; Depuis Les années 1990, Internet est devenu un cadre de présentation de soi, de mise en scène de l'identité personnelle, sociale et civile des individus. En une cinquantaine d'années, ce qui était un réseau informatique confidentiel dédié à la communication militaire ou savante est devenu un cadre d'expérience de l'existence quotidienne de milliards d'internautes, une gigantesque vague d'exaltation de soi et de l'Autre. Des identités numériques ante natam, créées par des parents avant-même la naissance de leur enfant, aux identités numériques post mortem, adressées au défunt ou à la défunte, l'identité numérique centralise, numérise et valorise l'alpha et l'oméga de l'existence des individus. La vie s'éteint, l'identité numérique perdure, imperturbablement.

Cover -- Half Title -- Series Information -- Title Page -- Copyright Page -- Table of Contents -- Figures -- Contributors -- Introduction: Capital and Beyond -- References -- Part I Capitalism's New Clothes? -- 1 "The Age of Resilience" -- References -- 2 Capital, Or, Information: Affective Labor, Historical Materialism, and the Convergence of Forces and Relations of Production -- Historical Materialism: Concrete and Abstract, Time and Eternity -- A Note On Materialism and Communism -- Affective Labor Or Transindividual Affective Power -- Informatized Era: Convergence of the Forces and Relations of Production = Maximization of Economico-Affective Exploitation -- Notes -- References -- 3 Anthropocene, Capitalocene, Or Pliroforicene?: Regardless, We Need Gelassenheit -- What Is It?: The Anthropocene, the Capitalocene, Or the Pliroforicene? -- Conscious Rebellions Against Capitalism -- Cultivating Gelassenheit -- Note -- References -- 4 Capital After Vaccinations -- The Beginning Or the False Alternative -- Ultimate Monotheism Or Causa Sui -- Primary Dilemma -- Try to Be Vulgar -- Disenchantment of Capital -- Security and Capital -- Capital and Cryptography -- To Contest the Supreme Power of Capital -- Note -- References -- Part II Capital in the Information Age -- 5 The Invention of the Brain: Artificial Intelligence and Libidinal Symptomatology -- Mosso's Experiment -- The Image of the Brain -- James and Deleuze -- Literature and Plasticity -- Conclusion -- References -- 6 Beyond the Automated Left: On the Autonomy of AI Ecologies -- Automating the Left -- Algorithmic Autonomy and Spectral Work -- Conclusion: On the Possibility of an Algorithmic Communalism? -- Notes -- References -- 7 Information Vectors and the Capitalization of Social Practices -- A New Relation of Production? -- Capital as the Produced Means of Production.

Cover -- Half Title -- Series Page -- Title Page -- Copyright Page -- Dedication -- Contents -- List of Figures -- List of Tables -- Preface/Foreword -- 1 Dawkins Revisited: A Brief History of the Term Meme and Its Function -- Memes and Viral Media -- Bridging the Viral Divide -- Memes as a Cultural Commodity -- Memes and Culture -- It Doesn't Meme What You Think -- Memes and Internet Memes -- Memes and the Role of Remix -- You Can't Touch My Meme -- Attention and Reproducibility -- An Elaboration of Shifman's Typology of Memetic Dimension -- Applying the Elaboration of Shifman's Model to Image-Based Memes -- Introduce the Internet -- 2 The Discursive Power of Memes in Digital Culture -- Digital Culture -- Older Fears and New Rationalities -- The Power of Discourse -- Discourse as Ideology -- Ideology -- Ideology and Internet Memes -- Semiotics -- Semiotics and Internet Memes -- Intertextuality -- Intertextuality and Internet Memes -- 3 Memes as Genre -- Artifacts of Digital Culture -- Genre -- Toward a Genre Development of Memes: Structuration Theory -- Structures and Systems -- Duality of Structure -- Maintenance, Elaboration, Modification: A Genre Development of Memes -- Spreadable Media -- Emergent Meme -- Internet Meme -- Distracted Boyfriend -- The Most Interesting Man in the World -- Structuration in the Context of Internet Memes -- Concluding Discussion -- Do All Memes Follow the Genre Development? -- 4 Political Memes -- Technological Affordances and Ideological Practice -- International Research into Internet Memes -- Jokerizing Obama: Appropriations of Meaning -- Obama as Joker, Trump as Joker? -- What Exactly is a Political Meme? -- Spain (and Catalonia) -- Gamifying Political Discourse -- Tabarnia: The Parody which begat the Real -- Russia: Strategic Relativism and the Politics of Eternity -- Interference in 2016.

International audience Why do digital users agree to leave traces when most of these Internet users know that this information can be used to try to assess and influence their commercial, political or security behavior? To try to answer this question, we considered digital traces as transitional instruments and then tried to define the projections and patterns mobilized when we leave such traces. The technical, semiotic and then anthropological analysis of analog and digital traces has led us to define the digital trace as a contract (in the sense of a standard, a transaction and a promise) between an Internet user and a publication platform: in particular, Intentional digital traces are a promise, in the sense that certain platforms (Facebook for example) to which we give our intentional digital traces, undertake, in return, to keep them forever. Could one of the possible causes which encourage users of technical devices to leave traces be a desire, apparently unconscious, to access a certain dimension of permanence, including beyond their own existence? To try to validate this hypothesis, we conducted comprehensive interviews with Facebook users. In conclusion, digital traces therefore seem to be, for some Facebook users, transitional instruments, allowing them to project themselves into a beyond, leading to a form of permanence. However, our work would need to be confirmed by additional comprehensive interviews conducted with users of other Digital Social Networks. ; Pourquoi les utilisateurs du numérique acceptent-ils de laisser des traces alors que la plupart de ces internautes savent que ces informations peuvent-être utilisées pour tenter d'évaluer et d'influencer leurs comportements commerciaux, politiques ou sécuritaires ? Pour tenter de répondre à cette question, nous avons considéré les traces numériques comme des instruments transitionnels puis tenté de définir les projections et les schèmes mobilisés lorsque nous laissons de telles traces. L'analyse technique, sémiotique puis anthropologique des ...

International audience ; Why do digital users agree to leave traces when most of these Internet users know that this information can be used to try to assess and influence their commercial, political or security behavior? To try to answer this question, we considered digital traces as transitional instruments and then tried to define the projections and patterns mobilized when we leave such traces. The technical, semiotic and then anthropological analysis of analog and digital traces has led us to define the digital trace as a contract (in the sense of a standard, a transaction and a promise) between an Internet user and a publication platform: in particular, Intentional digital traces are a promise, in the sense that certain platforms (Facebook for example) to which we give our intentional digital traces, undertake, in return, to keep them forever. Could one of the possible causes which encourage users of technical devices to leave traces be a desire, apparently unconscious, to access a certain dimension of permanence, including beyond their own existence? To try to validate this hypothesis, we conducted comprehensive interviews with Facebook users. In conclusion, digital traces therefore seem to be, for some Facebook users, transitional instruments, allowing them to project themselves into a beyond, leading to a form of permanence. However, our work would need to be confirmed by additional comprehensive interviews conducted with users of other Digital Social Networks. ; Pourquoi les utilisateurs du numérique acceptent-ils de laisser des traces alors que la plupart de ces internautes savent que ces informations peuvent-être utilisées pour tenter d'évaluer et d'influencer leurs comportements commerciaux, politiques ou sécuritaires ? Pour tenter de répondre à cette question, nous avons considéré les traces numériques comme des instruments transitionnels puis tenté de définir les projections et les schèmes mobilisés lorsque nous laissons de telles traces. L'analyse technique, sémiotique puis anthropologique des ...

International audience ; Why do digital users agree to leave traces when most of these Internet users know that this information can be used to try to assess and influence their commercial, political or security behavior? To try to answer this question, we considered digital traces as transitional instruments and then tried to define the projections and patterns mobilized when we leave such traces. The technical, semiotic and then anthropological analysis of analog and digital traces has led us to define the digital trace as a contract (in the sense of a standard, a transaction and a promise) between an Internet user and a publication platform: in particular, Intentional digital traces are a promise, in the sense that certain platforms (Facebook for example) to which we give our intentional digital traces, undertake, in return, to keep them forever. Could one of the possible causes which encourage users of technical devices to leave traces be a desire, apparently unconscious, to access a certain dimension of permanence, including beyond their own existence? To try to validate this hypothesis, we conducted comprehensive interviews with Facebook users. In conclusion, digital traces therefore seem to be, for some Facebook users, transitional instruments, allowing them to project themselves into a beyond, leading to a form of permanence. However, our work would need to be confirmed by additional comprehensive interviews conducted with users of other Digital Social Networks. ; Pourquoi les utilisateurs du numérique acceptent-ils de laisser des traces alors que la plupart de ces internautes savent que ces informations peuvent-être utilisées pour tenter d'évaluer et d'influencer leurs comportements commerciaux, politiques ou sécuritaires ? Pour tenter de répondre à cette question, nous avons considéré les traces numériques comme des instruments transitionnels puis tenté de définir les projections et les schèmes mobilisés lorsque nous laissons de telles traces. L'analyse technique, sémiotique puis anthropologique des traces analogiques et numériques nous a amenés à définir la trace numérique comme un contrat (au sens de norme, de transaction et de promesse) entre un internaute et une plateforme de publication : en particulier, les traces numériques intentionnelles sont une promesse, au sens où certaines plateformes (Facebook par exemple) auxquelles nous les confions s'engagent, en contrepartie, à les conserver éternellement. Une des causes possibles qui incitent les utilisateurs de dispositifs techniques à laisser des traces, serait-elle alors une volonté, inconsciente apparemment, d'accéder à une certaine dimension de permanence, y compris au-delà de leur propre existence ? Pour tenter de valider cette hypothèse nous avons mené des entretiens compréhensifs auprès d'utilisateurs de Facebook. En conclusion, les traces numériques semblent donc bien être, pour certains utilisateurs de Facebook, des instruments transitionnels, leur permettant de se projeter dans un au-delà, menant à une forme de permanence. Notre travail nécessiterait cependant d'être confirmé par des entretiens compréhensifs supplémentaires menés auprès d'utilisateurs d'autres RSN (Réseaux Sociaux Numériques).

Working at the intersection of death studies and media studies, this article examines what we can learn from the death of media technologies designed for the deceased, what we refer to as necro-technologies. Media deaths illuminate a tension between the promise of persistence and realities of precariousness embodied in all media. This tension is, however, more visibly strained by the mortality of technologies designed to mediate and memorialise the human dead by making explicit the limitations of digital eternity implied by products in the funeral industry. In this article, we historicise and define necro-technologies within broader discussions of media obsolescence and death. Drawing from our funeral industry fieldwork, we then provide four examples of recently deceased necro-technologies that are presented in the form of eulogies. These eulogies offer a stylised but culturally significant format of remembrance to create an historical record of the deceased and their life. These necro-technologies are the funeral attendance robot CARL, the in-coffin sound system CataCombo, the posthumous messaging service DeadSocial and the digital avatar service Virtual Eternity. We consider what is at stake when technologies designed to enliven the human deceased – often in perpetuity – are themselves subject to mortality. We suggest a number of entangled economic, cultural and technical reasons for the failure of necro-technologies within the specific contexts of the death care industry, which may also help to highlight broader forces of mortality affecting all media technologies. These are described as misplaced commercial imaginaries, cultural reticence and material impermanence. In thinking about the deaths of necro-technologies, and their causes, we propose a new form of death, a 'material death' that extends beyond biological, social and memorial forms of human death already established to account for the finitude of media materiality and memory.

Introduction. The ideology and methodology of solving the problem practically posed in modern Russia is discussed: to preserve traditional values in a high-tech modern society. The author substantiates the legitimacy of comparing the current global situation with the situation between the two world wars in the twentieth century and referring to the heuristic potential of the ideas about the essence of technology expressed at that time.Methodology and sources. An attempt has been made to move from a categorical to a conceptual analysis of the interface between the traditional person and the imperative of technological development. A traditional person is described in a postmodern paradigm that configures several analytical perspectives: the "tradition and modernity" interpretation scheme, an individualizing method, a civilizational approach, a historical perspective, Orthodox anthropology, the concept of organ projection, transhumanism and posthumanism. The works of the 20s – early 30s of the XX century are used as sources for the analysis. "Man and Technology" by O. Spengler, "Man and Machine" by N. Berdyaev, "Organoprojection" by P. Florensky.Results and discussion. Examples of interpretation of a traditional person are considered, which allow rethinking the linear scheme "from tradition to modernity". 1. A traditional person belongs to a distinctive culture. Scientific and technological progress is a product of the Western European cultural type. The enslavement to technology is not a cause, but a symptom of its decay due to a lack of perspective and purpose. 2. A traditional person is a person who is changing, continuing the creation of the world and maintaining a connection with eternity. From the reflections of Berdyaev follows the methodological setting: to treat man at the same time as God and as nature. It has a heuristic significance for the analysis of modern technologies. 3. A traditional person is an ancient, classical person who has yet to be restored in its integrity in synergy with technology, not in piece or elite, but in mass incarnations. The ideas of pairing traditional man and technological growth – cultural identity, connection with eternity, synergy of man and technology in organ projection are considered as guidelines for possible scenarios for the development of modern technologies in the interests of man, alternative to trans- and posthuman projects of improvement or pre- overpowering man based on secular eschatology. A critical analysis of proactive experimental and bioconservative approaches to the development of new technologies is given.Conclusion. A shift in the attention of researchers and practitioners – in education, upbringing, management from traditional methods of social reproduction and personal development to technical improvements of a person – is fixed. Which again makes the question of the normativity of human nature urgent.

What can the idea of eternal return tell us about contemporary financial society? In this essay I follow Nietzsche by deploying it as an existential provocation, linking the prospect of endless recurrence to the daily routines of the asset economy. This entails a departure from simple notions of cyclical time, typically associated with political economy and the study of economic history, in favor of a more complex view that sees recurrence and return as figures that organize and reflect the experience of life under the sign of finance. In particular, I argue that the reordering of class around the axis of asset ownership has produced two seemingly distinct structures of feeling- one based on the thrill of endless turnover and return on capital, the other on the drudgery of recurring payment schedules and debt rollovers. Though on the surface at odds with each other, both are anchored in a deeper libidinal economy associated with the asset form and ultimately nihilistic in character. The asset economy should therefore be seen as producing a very peculiar form of eternity based on the abolition of time through repetition. I conclude by foregrounding questions of culture and imagination, exploring these in connection with contemporary forms of on-demand television and the possibility of a time beyond the bad eternity of the asset economy.