工件的身份。烧烤、球嘴和防毒面具如何让脸变得更大。

IF 1.3 2区 哲学 N/A PHILOSOPHY
Cristina Voto, Elsa Soro
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引用次数: 0

摘要

通过质疑眼睛在传统西方文化中作为身份载体的主要角色归属,本文将质疑面部下部的能动性,即口鼻组合。特别地,研究将集中于通过三种“下脸”人工制品的干预来操纵这种面部空间性:烤架、球嘴和防毒面具。这件作品将在与面部器官的技术互动中审视它们的塑性和具象维度。此外,我们将考虑由不同的承担者执行的可穿戴性的社会文化背景,目的是掌握人工制品引发的身份转变。因此,这项研究将把语料库组织成一个序列,从佩戴牙架的口腔内开始;然后移动到一个渐进的外部与球gag,从嘴通过绑带固定在头部周围出现;最后处理由防毒面具操作的外部投影,通过它的过滤器预示着解剖面部以外的东西。最终,这三件人工制品被呈现为一种对人类扩展形式的有限代理的三重衔接,包括嵌入或没有面部所代表的意义空间的动物。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Artifacting Identity. How Grillz, Ball Gags and Gas Masks Expand the Face.

By questioning the attribution of a primary role to the eyes as bearers of identity within traditional Western culture, this paper will problematize the agentivity performed by the lower mereology of the face, identified with the mouth-nose assemblage. In particular, the study will focus on the manipulation of such facial spatiality through the intervention of three "lower face" artifacts: the grill, the ball gag and the gas mask. This piece of work will examine their plastic and figurative dimensions in the technological interaction with the facial organs. Furthermore, we will take into consideration the sociocultural context of wearability performed by the different bearers with the aim of grasping the identity shift that the artifacts trigger. The study, therefore, will organize the corpus as a sequence that starts inside the oral cavity where the grill is worn; then moves to a progressive exteriority with the ball gag that emerges from the mouth through the straps fastened around the head; eventually dealing with the exterior projection operated by the gas mask which by means of its filters portends beyond the anatomical face. Ultimately the three artifacts are presented as a threefold articulation of a liminal agency towards an expanded form of humanity including animality embedded within and without the space of meaning represented by the face.

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来源期刊
CiteScore
3.10
自引率
7.10%
发文量
47
期刊介绍: Topoi''s main assumption is that philosophy is a lively, provocative, delightful activity, which constantly challenges our received views, relentlessly questions our inherited habits, painstakingly elaborates on how things could be different, in other stories, in counterfactual situations, in alternative possible worlds. Whatever its ideology, whether with the intent of uncovering a truer structure of reality or of soothing our anxiety, of exposing myths or of following them through, the outcome of philosophical activity is always the destabilizing, unsettling generation of doubts, of objections, of criticisms. It follows that this activity is intrinsically a ''dialogue'', that philosophy is first and foremost philosophical discussion, that it requires bringing out conflicting points of view, paying careful, sympathetic attention to their structure, and using this dialectic to articulate one''s approach, to make it richer, more thoughtful, more open to variation and play. And it follows that the spirit which one brings to this activity must be one of tolerance, of always suspecting one''s own blindness and consequently looking with unbiased eye in every corner, without fearing to pass a (fallible) judgment on what is there but also without failing to show interest and respect. Topoi''s structure is a direct expression of this view. To maximize discussion, we devote most or all of this issue to a single topic. And, since discussion is only interesting when it is conducted seriously and responsibly, we usually request the collaboration of a guest-editor, an expert who will identify contributors and interact with them in a constructive way. Because we do not feel tied to any definite philosophical theme (or set of them), we choose the topic with absolute freedom, looking for what is blossoming and thriving, occasionally betting on what might - partly through our attention - ''begin'' to blossom and thrive. And because we do not want our structur e to become our own straightjacket, we are open to contributions not fitting the ''topos'', and do not rule out in principle the possibility of topic-less issues.
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