Questions

Current questions and hypotheses…

  • Can we consider the human being as a “living archive”, without considering the Cartesian gap between our internality and externality of memory?
  • What’s the difference between a material archive and the human mind, between what can be considered a “trace” and experience?
  •  Does a trace always have to be represented by an image (considering also books as written images, words as conventions) to be understood by everyone, or could it ever be possible to have an archive composed by something else than images and representations, by a more spontaneous and intuitive method of transmission of knowledge?
  • Does it only get bigger – by adding informations  does it change shape by swaping informations ?
  • How is information manifested to be for the archive, to incorporate this specific information?
  • Is it a universal guideline or a particular?
  • Does an information have a behavioral code in an archive?
  • Aren’t we always talking about structuralism ? (when I say structuralism I mean actually the sophisticated poststructuralism)
  • And to you’re note, that’s not a real question, it’s more an answer. You are totally right, therefore the new question: Is an Archive structural ?
  • And because I’m an “structural man”* my answer is already clear.
  • Therefore I should think more about the question:
  • Why is an Archive structural?
  • Or, why is structure an archive?
  •  Aren’t information Technologies a form of making visible ?
  • And again. My answer is yes and the new question is:
  • How can information Technologies make structure visible ?
  • * “Structural man takes the real, decomposes it, then recomposes it; this appears to be enough.” (reference?)
  • Roland Barthes, “The Structuralist Activity”, in the Book Structuralism Reloaded, edited by Tomás Valena, S.22
  •  If the key to close the gap between neural location of memory and the social location of memory is „the body of agents“ who are already building archives by social activity, is it really necessary to find a specific „site“ (locus) or architecture for the archive (of the future)? can it be visible and concrete?
  •  In my opinion memory has always to do with emotion. How can we make sure that the future archive will be an aspiration and not a recollection or even a nostalgic place where the people worship the spirit of the past?
  •  In the era of the electronic devices and the internet there is a huge flow of data.
  • Can there be a classification? Do we still need to classify the data? Who classifies?
  • If someone classifies, can there be still a collective site for remembering?
  •  If the archive is already a „meta-intervention“, are we able to find a „real“ archive if it’s always build on the work of imagination and intervention?
  • or can there be some sort of collective truth / „real“ archive: imaginations layered above each other lead to the collective truth?
  •  Is an archive an anticipation of the future? Does the archive influences the future?
  •  Is there is a deep gap between our understandings of the externalities of memory and its internalities?
  • Cartesian gap: between biochemistry of memory and its social locations and functions…
  • Electronic devices have widened this gap.
  • How fair is the archive – is it a parasite or do we have a symbiotic relationship?
  • Are we still in charge of collective memory?
  • In regard to Focault’s “nosological gaze” – who (“the librarian”) is amassing or selecting information?
  •  A.A. postulates that there is a gap between memory and its neural and social locations. He thinks, with the electronic archive and its para-human character the gap will become much deeper, because of missing real existing social locations of memory. But maybe this could also be a chance?
  • Which one could be the best form to archive knowledge and to offer it for everybody – is it the internet?
  • How can we visualize scientific knowledge without manipulating the direction and further experimentation?
  • What is “ready at hand / present at hand” — what is VORHANDEN / ZUHANDEN (Heidegger)?
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