摘要
西方传教士利玛窦曾用他的记忆方法——在脑海中搭建虚拟记忆宫殿——给中国人留下深刻印象,即便当时的他是想以此引起中国人对他文化的兴趣,进而引导他们对上帝产生兴趣。在今天,互联网设备持存着我们外化的回忆,成为一座巨大的,充满废墟的宫殿,即便人们会忘记,数据却不说谎。我们的身体曾创造了具身化(embodiment),甚至在古老的记忆术中,具象化的人物形象也作为记忆的媒介出现,它映射着身体隐喻与文化构建之间的关系,但在数字媒体让真实的对方逐渐消失于无形的当下,我们的身体是否还在为持续继续记忆这个世界而发挥着作用?或者说,我们如何走出认知科学的框架,在信息科学和控制论的背景下,寻求一种虚拟身体的替代制造方法,以便重新成为人类?
Even though he was aiming to excite their interest in his culture and,in turn,bring them to an interest in God,the Western missionary Matteo Ricci had once impressed the Chinese with his method of memory-establishing a virtual memory palace in his mind.Today,Internet devices save our externalized memories as a big,ruin-filled palace,and the data do not lie,even if people forget.Our bodies once created embodiment,and even in ancient mnemonics,figurative figures emerged as agents of memory that mapped the relationship between physical metaphors and cultural structures.But at a time when digital media is obliterating the real other,does our body still have a function to play in remembering the world?Or,how can we go beyond cognitive science and seek an alternate means of creating virtual bodies in the context of information science and cybernetics in order to reclaim our humanity?
出处
《当代美术家》
2022年第2期24-29,共6页
Contemporary Artists
关键词
具身
记忆术
虚拟现实
法证建筑
后网络
媒介
身体
控制论
信息论
数据
数字艺术
embodied
mnemonics
virtual reality
forensic architecture
post-internet
media
body
Cybernetics
information theory
data
digital art
