Simulacra and Simulation

According to Baudrillard, Simulacra are copies that depict things that either had no reality to begin with, or that no longer have an original. While, Simulation is the imitation of the operation of a real-world process or system over time. “Simulacres et Simulation” is a 1981 philosophical treatise by Jean Baudrillard seeking to interrogate the relationship among reality, symbols, and society:

[…] Simulacra and Simulation is most known for its discussion of symbols, signs, and how they relate to contemporaneity (simultaneous existences). Baudrillard claims that our current society has replaced all reality and meaning with symbols and signs, and that human experience is of a simulation of reality. Moreover, these simulacra are not merely mediations of reality, nor even deceptive mediations of reality; they are not based in a reality nor do they hide a reality, they simply hide that anything like reality is relevant to our current understanding of our lives. The simulacra that Baudrillard refers to are the significations and symbolism of culture and media that construct perceived reality, the acquired understanding by which our lives and shared existence is and are rendered legible; Baudrillard believed that society has become so saturated with these simulacra and our lives so saturated with the constructs of society that all meaning was being rendered meaningless by being infinitely mutable. Baudrillard called this phenomenon the “precession of simulacra”. […] (from Wikipedia)

“Simulacra and Simulation” is definitely one of my best summer holiday readings I had this year. There are several connections to areas like Collective Intelligence and Perception, even Self-Organization as the dynamic and entangled use of symbols and signals, are recurrent on all these areas. Questions like the territory (cultural habitats) and metamorphose are also aborded. The book is an interesting source of new questions and thinking about our digital society, for people working on related areas such as Digital Media, Computer Simulation, Information Theory, Information and Entropy, Augmented Reality, Social Computation and related paradigms. I have read it in English for free [PDF] from a Georgetown Univ. link, here.

APOPHENIA – English words I am in love with #4

Image – Reese Inman, DIVERGENCE II (2008), acrylic on panel 30 x 30 in Remix (Boston, 2008), a solo exhibition of handmade computer art works by Reese Inman, Gallery NAGA in Boston.

Apophenia is the experience of seeing meaningful patterns or connections in random or meaningless data. The term was coined in 1958[1] by Klaus Conrad,[2] who defined it as the “unmotivated seeing of connections” accompanied by a “specific experience of an abnormal meaningfulness”, but it has come to represent the human tendency to seek patterns in random information in general (such as with gambling). In statistics, apophenia is known as a Type I error – the identification of false patterns in data.[7] It may be compared with a so called false positive in other test situations. Two correlated terms are synchronicity and pareidolia (from Wikipedia):

Synchronicity: Carl Jung coined the term synchronicity for the “simultaneous occurrence of two meaningful but not causally connected events” creating a significant realm of philosophical exploration. This attempt at finding patterns within a world where coincidence does not exist possibly involves apophenia if a person’s perspective attributes their own causation to a series of events. “Synchronicity therefore means the simultaneous occurrence of a certain psychic state with one or more external events which appear as meaningful parallels to a momentary subjective state”. (C. Jung, 1960).

Pareidolia: Pareidolia is a type of apophenia involving the perception of images or sounds in random stimuli, for example, hearing a ringing phone while taking a shower. The noise produced by the running water gives a random background from which the patterned sound of a ringing phone might be “produced”. A more common human experience is perceiving faces in inanimate objects; this phenomenon is not surprising in light of how much processing the brain does in order to memorize and recall the faces of hundreds or thousands of different individuals. In one respect, the brain is a facial recognition, storage, and recall machine – and it is very good at it. A by-product of this acumen at recognizing faces is that people see faces even where there is no face: the headlights & grill of an auto-mobile can appear to be “grinning”, individuals around the world can see the “Man in the Moon”, and a drawing consisting of only three circles and a line which even children will identify as a face are everyday examples of this.[15].