I modified my recent Code2K12 paper while at was at the conference to introduce a TEDx or ‘Virilio’ moment. By this I mean speculating on the future scenario of present tendencies. I wanted to isolate a tendency in the ways various functions of the magazine are not only repeated in different ways online now (my previous paper), but also in the ways they could be repeated in different ways through annotated or augmented reality technologies. My focus are those events of experience that I tie closely to the circulation of affects that we might call ‘enthusiasm’.
Everyday media technologies have been constitutive in the collective individuation of subjects for a long time. The ‘Kodak moment’ is a classic example of photography becoming part of the everyday experience of ‘family’ and the individuation of ‘parent’ and ‘child’. What I am specifically interested in are not only technologies of representation that insert relations of representational valorisation into social relations but specifically vernacular or affective epistemologies. Taking a photo of a child’s birthday party may involve the modification of setting and composition to capture the ‘perfect moment’, but this does not necessarily generate or develop new ways of knowing either explicitly or tacitly any aspect of the event captured and modulated through technologies of representation.
One of the functions of specialist magazines has been to circulate ‘know how’. ‘Know how’ is an experience-based practical knowledge. Magazines represent the conditions of experience through which (tacit, embodied) knowledge is developed rather than the (explicit) knowledge itself. There is a continuum between tacit and explicit forms of knowledge, including ‘rules of thumb’ that combine both. I’ve developed an account of the ‘How to’ article that follows this line of thinking, which should be published early next year. To help think through this relation between media representations and experience in the development of vernacular epistemologies I have called the events of experience that mobilise enthusiast bodies ‘challenges’. A ‘challenge’ isn’t something that makes enthusiasts all excited in the stereotypical delirium of the enthusiast; often they are rather daunting and can often end in utter failure. The key element of a ‘challenge’ is that like a problem they beg some kind of resolution to a contingent element or state of affairs (‘meet the challenge’), while at the same time they encourage an engagement of affirmation through which one’s capacity to act is increased through positive affects (‘rise to the challenge’). (I also delve into the virtual architecture of challenges, drawing on Deleuze’s philosophy of ‘problems’ and a Deleuzian reading of Kant’s ‘enthusiasm’.)
There has been a tendential shift from enthusiast discourse operating to shape bodies into enthusiasts suitable for a given market of certain challenges in the print era, to enthusiast discourse organised around enthusiast-produced accounts of their own challenges, to what I suggest is currently unfolding which is enthusiast discourse directly intervening into the challenge itself through the specific affordances of AR technologies. The future-oriented historical process I described in my conference presentation involved the suggestion that AR technologies will directly intervene in specific events of experience. In this situation the locus around which the subject, the technology and the media content is organised is ‘this’ singular event of experience through which ‘this’ subject is individuated. All of these involve modulations of challenges, but there is an accelerated relation of temporality now and a more granular relation between the specific conditions of experience through which vernacular knowledges are developed and the ‘How to’ steps that must be followed.
To a certain extent this is playing out already in the world of consumer-level health and fitness enthusiasms. I just spent a stupid amount of money on a set of Withings weighing scales that are equipped with a wireless internet connection so it can sync up with various ‘fitness’ applications on my iPhone. It is a good example of the next iteration of machinic metrology that combines technologies of measurement with algorithm-based modelling of my personal fitness project. The knowledge produced here is of my performance for the day or week. Have I been working hard enough? Have I been disciplined enough? My physical activity still requires me to manually input data (type, time, work, etc.) because I only use gym equipment. If I was running or cycling then one of my apps (Runkeeper) would automatically calculate how much ‘work’ (energy/time) I had performed.
Such knowledges have circulated within specialist media for a long time. I used to subscribe to Men’s Health magazine (or I had a free subscription because of one of my utility providers), and I sometimes still buy it. The relations of valorisation that drive the algorithms of my iPhone apps are discursively embodied in photographic and text-based form in Men’s Health. It was very useful for gaining an appreciation of different modes and levels of mobilisation in terms of the levels of work required for different kinds of challenges. Now my apps have the capacity to modulate the events through which I mobilise as I am mobilising based on my singular conditions of mobilisation (my specific weight, age and type of activity).
These algorithmic technics of coaching embodied in such fitness apps are only a very simple example. I imagine scenarios where knowledges that circulate are far more complex and closer to the mechanical, scientific and design knowledges of different kinds of enthusiasms (modified-car enthusiasts, fishing or gardening enthusiasts, and so on). The ‘googlefication’ of knowledge so it can be parsed and indexed for the purposes of ease of machine-assisted searching renders knowledge incredibly granular, as many people have noted. Some critics have lamented this as a dire turn of events for the state of knowledge. The granulated forms of knowledge will now be able to be delivered to specific subjects through emerging AR technologies within specific events of experience as the event is unfolding at the rate and level of expertise suitable for the subject.
The event of experience is still pre-personal and able to be co-individuated and transduced into other contexts, but the relation between media representations and experience will be far more complicated in the specific sense complicating something involving many more folds (‘pli’) in the relation. I am describing how media content will be delivered tailored on ‘this’ experience (fitness project) for ‘this’ subject (Glen) rather than working to produce enthusiast cohorts for the purposes of individuating markets (print-era model of specialist media). My technology consumption is infrastructural of a given lifestyle, it enables me to act or perform in certain ways, but these are different to the identity-building ways we used to speak about media and consumer technologies.