Manual Informática Viral - Orígenes y Perspectivas (Las máquinas y el ser humano nº 1) (Spanish Edition)

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Pensemos en una casa. Cualquiera que sea. La Performance, en tanto articuladora de subjetividades y productora de realidades tiene la capacidad de crear 6 lugares. La jaula de cemento y la jaula de oro. Dos variantes del encierro, dos caras de una misma moneda. Lo corporal es desplazado por lo virtual. Un muro invisible nos separa.

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Pareciera ser que tras esa pantalla de computadora, quien era observado no fuera una persona sino un programa de entretenimientos. La temporalidad y sus posibles desdoblamientos. Figura 1, 2, 3 — Evento Espacios [in] Seguros.

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  • Fotes: Arquivo pessoal, Bonder, G. Santiago de Chile: United Nations Publications. El Esquema y la Imagen Corporal. Freud, S. Buenos Aires: Amorrortu Editores. Gran Enciclopedia Rialp, Cuerpo Humano II [online]. Madrid: Ediciones Rialp. Watzlawick, P. Beavin, J. Barcelona: Herder.

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    How to quote this text: Cao, S. Translated from spanish by Paulo Ortega. RUS, n. It involves, among other things, acquired and inherited knowledge that, as tools, will serve us for decoding what is seen, to understand it and to assimilate it. But "seeing the world" is not the same as "seeing to the world.

    But new technologies such as the Internet and cellular telephony have led to a break in this concept, traversing the notions of context and paratext, expanding the creative act of "seeing" and thus generating new realities from a same observed event. And the body in all this will not be left out. We will think on what happens in Performance as an artistic discipline, where the body, which was traditionally support for the work, now faces these new ways of seeing and creating it. Keywords: Body; performance; display devices; representation devices, virtual communications; production of reality.

    If we are going to consider the body as a support for work, we should first define what is the "Body", find a common point, propose a base from which to think together. But what we call body , does it exist as such? The body is the set of structures harmoniously integrated into a morphological and functional unit that constitutes the physical support of our person during life, specifically differentiated in only two types, male and female, depending on the nature of our own sex.

    Veins, arteries and capillaries. Organs such as kidneys,liver, lungs, pancreas and others. One head, one torso, two arms and two legs. Two eyes, one nose, one mouth. Hands two , fingers twenty.

    Nails, hair. Blond, dark-haired, brown, red headed? Fecal Matter? Semen, vaginal fluid?

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    Penis or vagina according being male or female. A "woman's body". A living body. A dead body. A body in Buenos Aires.

    A body in France. A body in India.

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    A body in the street. A body on the floor, on a avenue. A body in a bed. Let us start with our own body. We are not aware of it if not through our senses and the reading or interpretation we make of the information captured by them. Matlin and Foley , p. The sensation refers to basic immediate experiences generated by single isolated stimuli; instead the perception includes the interpretation of those sensations, giving them meaning and organization.

    Since the senses are ways of incorporating information, could we think of our body as a perception? Interoceptors, propioceptors and exteroceptors are responsible to capture the information needed for perceiving our bodies. In such a way that an injury to any of the sense receptors would be enough for our sensation, and therefore our bodily perception, to change, thereby changing our body schema. The body schema is, then, the representation that the human being forms mentally of his body, through a sequence of perceptions and responses experienced in the relation one another Fuentes-Martinez, , p.

    But our awareness of body, our body schema, is not always the same nor is present since our first moments of life. According to psychoanalytic theory proposed by Freud , the constitution of the Self is a gradual process that leads from the Non-Self to the Self.

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    A poor development of the Self would result in a distortion of Body Schema and, therefore, of the notion of body itself. He cannot experience something separate from himself. Thus, the maternal breast that provides his food would be perceived as a part of him and not as another person that feeds him.

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    • I can define it more easily by what it is not than by what it is. It is not a turd; although I could also call Fecal Matter the substance in the toilet bowl that minutes before was lodged in my large intestine. However, I prefer the first term because Fecal Matter still retains a reminder of its origin. What about urine? What about blood? Are they part of my body or just within it? What if it's something I can lose or remove; is it still my body? And this hand that by de finition, de limitation, has five fingers; if I lose any of them in an accident, would it still be a hand?

      And that finger, that little strip of flesh and bones lying severed on the ground or trapped inside a machine; is it also my body? Is it part of the whole? The Body, which houses the culture in which it is immersed. That hosts the expectations of others. That is shaped by the gaze of others which, introjected, become "Other. And as a Body, it can become virtualized, travel long distances without moving from place and, paradoxically, can lose its corporality without losing its presence.

      It would seem that we have a schizoid relationship with our own body. It would be enough separating a part of it from the rest to no longer consider that part as body. And however many of the objects that surround us, the external-non-body, are perceived as attachments to the body.

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      Let us take, as a rough example, a person driving his car on a street. Imagine him parking next to the sidewalk. Getting out. Locking the door.