Running
Head: STEP ASIDE
And
now I invite you to immerse yourself in this text. To start, I ask that you
read the following text aloud (starting now) for two reasons: 1. to allow
yourself to receive the massage
through two mediums; and 2. to experience acting on the medium you are both
creating and receiving. Presently, your eyes are receiving the print as your
ears, hearing primarily your own voice and only partly the other sounds in your
room (although now you are no doubt pausing to focus on the periphery), are
receiving the sound.
I
suspect some of you have declined my invitation to read aloud. Some of you are
likely in a public space, surrounded by strangers sipping coffee. Who are these
neighbours? What might they think of your reading this text aloud? More importantly for
this thought experiment, who are you? Or, as Lewis CarrollÕs caterpillar
emphasizes, who are you? Please allow this question, led by new visions of
human subjectivity and discourse (e.g. those advanced by Foucault) to guide you
through the following anti-essay.
If you have been reading aloud, you have this textÕs permission to stop now.
The
issue implied above
and expanded below is
the incoherence of the human subject in the global condition [waitÉ did you
click on one of the blue links above? Are you returning from or returning to?].
If you are hesitant, perhaps thinking that nothing has happened to the human subject as a
result of technology, consider relations between various subject positions in
the global village. Now what?
How
does the interactive function of hypertext redefine notions of the human
subject? Does it displace the human as the subject? Does the human of the
subject become a notion, as in, the subject of the human? Is the reflexive modern subject
reflecting on a condition that does not exist?
Here
I argue that hypertext has repositioned the vanishing point of art, and thus, technology. Hypertext
is closer to McLuhanÕs antienvironment, countersituation, than the one he
himself described, because it is more elusive and confusing than the broadcast
media of the 1960s.
This, more than ever before, is our global condition: a nonlinear countersituation.
Acknowledging
this is hugely helpful for depicting one fragment of the global: I am now
attempting to depict the present using knowledge of the past. I am stuck describing knowledge of the past to explain
the present (McLuhan). And I am trying to predict what comes after the future.
The reason I canÕt understand the complexity of the global is because I canÕt
understand what is happening in the present from my vantage point. The
hypertextuality of everyday life (Barth) allows us to contemplate location as presently and
as instantaneously
as possible.
In
conclusion,
hypertext does not ÔdisplaceÕ the human subject. Even practically speaking, I
am [a human body] at my
computer [at a coffee shop in downtown Ottawa. It is raining outside, and passersby are being hit
by drops of rain waiting for the light to change] waiting for a page to load. I
click [on all 6 of my main bookmarks: gmail.com, then facebook.com, then
theguardianweekly.co.uk, then globeandmail.com, then nytimes.com, then
vivelevegan.blogspot.com] on a link that navigates me
to Òread onÓ [about how celebrity chef Paula Deen told one of the View co-hosts
that she would eat dogfood before she would eat HER chickens]. It is true; I do
not have access to the context of what Paula Deen said that day until the page
loads. In fact, that page may
never load. I may be redirected to [Wheat-Free Baking Tips and Recipes] another
page that is unrelated and undesired. Nonetheless, I clicked. I clicked.