David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Jack Alan Reynolds
Learn more about PhilPapers
Cellular, or mobile phones are great: they allow people to communicate over long distances whenever and wherever they are, and instantaneously at that when the one called is wearing one too. Having said that, though, it must immediately be added that they, also, have a complex disadvantage, and it is one we are hard pushed to understand. In fact, due to its complexity people simply tend to neglect it, even though everyone in his right mind has had experience with it. Now Walter Benjamin deﬁned aura as “a distance however close it may be”.1) This has standardly been interpreted as a characterisation of an experience of presence, also by Benjamin. This aura supposedly suﬀered from the rise of photography. Aura can, also, be understood as inertia, the absence of something present. And whether aura is gone or widespread I gladly leave to more speculative-minded thinkers. I submit that we experience a person’s “aura”—her distance however close she may be—when perception tells us the person is present yet our mind realises that she isn’t. I am referring here to the observation had of another person engaged in a cell phone conversation. The inertia of the cell phone caller consists in her incapacity to address those who observe her. I think there is an immoral streak to her selfappointed moral autonomy. In a previous edition of this Dutch-Russian exchange on inertia I argued that our traﬃcking with facial expressions forms the model with which we’d best understand the workings of art—facial expression is the anthropological foundation of art. My discussion, today, of the cell phone conversation is meant to add to that previous suggestion
|Keywords||No keywords specified (fix it)|
|Categories||categorize this paper)|
Setup an account with your affiliations in order to access resources via your University's proxy server
Configure custom proxy (use this if your affiliation does not provide a proxy)
|Through your library||
References found in this work BETA
No references found.
Citations of this work BETA
No citations found.
Similar books and articles
Robert Rosenberger (2012). Embodied Technology and the Dangers of Using the Phone While Driving. Phenomenology and the Cognitive Sciences 11 (1):79-94.
Maarten Meester (2000). An Interview with Bernard-Henri Lévy: Grandeur and Misery of Commitment. Sartre Studies International 6 (2):62-66.
Carolina Sartorio (2008). Moral Inertia. Philosophical Studies 140 (1):117 - 133.
Yvonne Sherratt (1998). Aura: The Aesthetic of Redemption? Philosophy and Social Criticism 24 (1):25-41.
G. J. Ventura (2010). A Cell Phone and a Chinese Curse. Medical Humanities 36 (1):57-57.
Babette Babich (2011). On Mitchell and on Glazebrook on Βίος. In Pol Vandevelde (ed.), Supplement to the 2011 Proceedings of the Heidegger Circle.
Thomas J. McLaughlin (2008). Nature and Inertia. Review of Metaphysics 62 (2):251-284.
Yvonne Sherratt (2007). Adorno's Aesthetic Concept of Aura. Philosophy and Social Criticism 33 (2):155-177.
Edward Feser (2011). Existential Inertia and the Five Ways. American Catholic Philosophical Quarterly 85 (2):237-267.
María De-Miguel-Molina & Mónica Martínez-Gómez (2011). A Comparative Empirical Study on Mobile ICT Services, Social Responsibility and the Protection of Children. Science and Engineering Ethics 17 (2):245-270.
Robert Rosenberger (2010). The Spatial Experience of Telephone Use. Environment, Space, Place 2 (2):63-77.
Beryl E. Clotfelter (1970). Reference Systems and Inertia. Ames,Iowa State University Press.
Added to index2011-04-24
Total downloads11 ( #154,703 of 1,410,450 )
Recent downloads (6 months)1 ( #177,872 of 1,410,450 )
How can I increase my downloads?