The Attention Economy by Claudio Celis Bueno

Author:Claudio Celis Bueno
Language: eng
Format: epub
Publisher: National Book Network International
Published: 2017-01-30T05:00:00+00:00

Notes

1.There have been several theoretical responses to the new phase of acceleration characteristic of post-Fordism (or late capitalism): David Harvey defines this stage through the notion of a ‘postmodern time-space compression’ in which time ‘annihilates’ space (1989, p. 299); Paul Virilio (1991; 1995; 2006) analyzes the relation between speed, capitalism and politics in a world in which real-time gradually replaces the physical limits of space; Manuel Castells proposes the notions of flexible and network times as an alternative to the linear time of industrial capitalism (2010, p. 467–8); Jonathan Crary argues that digital technologies are creating a ‘24/7’ time where no aspect of life escapes the economic cycles of capitalism, thus causing a ‘brutal discrepancy between the temporal operation of deregulated markets and the intrinsic physical limitations of the humans required to conform these demands’ (2013, p. 15); finally, Christian Marazzi suggests that together with the crisis of industrial capitalism comes a crisis of ‘Newtonian time’, a crisis ‘of industrial time as homogeneous, abstract, chronometric, computable objectifiable time, external to human beings and to things’ (2008, p. 51). At the same time, a series of authors have appropriated the term ‘accelerationism’ to describe a political programme based on the acceleration of the tendencies and contradictions of capitalism in order to facilitate its own destruction (see, for example, Nick Land’s notion of ‘meltdown acceleration’, 2012, p. 449; and Williams and Srnicek’s Accelerate Manifesto for an Accelerationist Politics, 2013).

2.Franco Berardi adds: ‘[in post-Fordism] something new happens in the relationship between time, work, and value […] work ceases to be the strong, muscular work of industrial production, and begins producing signs—products that are essentially semiotic. In order to establish the average time needed to produce a glass, one simply needs to understand the material labour involved in converting sand into glass, and so forth. But try to decide how much time is needed to produce an idea, a project, a style, a creation, and you find that the production process becomes semiotic, with the relationship between time, work, and value suddenly evaporating, melting into air’ (2011).

3.According to Arthur Bradley (2011), the term ‘originary technicity’ was first coined by Jacques Derrida as a crucial element of his ‘deconstruction of the western metaphysics of presence’ (p. 3). In this sense, he argues, Stiegler’s treatment of technicity is a continuation of Derrida’s idea that the origin of temporality lies in an originary process of ‘grammatization’ (Bradley 2011, p. 11–2).

4.Bradley (2011) writes: ‘Stiegler’s philosophy of technology is based on the audacious claim that there is an essential relation between technics and time: what phenomenology calls the human capacity to ‘temporalise’—to organise its experience of the flow of time—is constituted through, rather than merely supplemented by, mnemo-technical prostheses […] For Stiegler, western philosophy from Greek metaphysics to modern phenomenology instead constitutes a series of oppositions between technics and time that relegates the former to a purely incidental or supplemental position. To Stiegler’s way of thinking, by contrast, we can no longer oppose technics and time: all time […] is technical all the way down’ (p.

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