It has become a commonplace observation that the history of modernity has been accompanied by what one might call a general weakening of identity, both as a theoretical concept and as a social and cultural reality. This blurring of identity has come to full fruition in the 20th century. As a theoretical concept, identity has lost its metaphysical foundation of "full correspondence" following the destruction of metaphysics by thinkers such as Nietzsche, Heidegger, Witgenstein or Davidson. Nietzsche's "dead god", his often-quoted metaphor for the demise of metaphysics, has left western cultures not only with the problem of having to learn how to think without permanent foundations; it has left them with both the liberty of constructing identities, and the structural obligation to do so. The dilemmas arising out of this ambivalent situation have given rise to the comment that "god is dead, and men is not doing so well himself". The new promise of freedom is accompanied by the threat of enslavement. Modern, technologically saturated cultures survive and propagate and emancipate themselves by acting as the gatekeepers of their own technological prisons.
On the social and cultural levels, traditional clear-cut identities have become weakened as traditional cultural belonging has been undermined or supplanted by modern socio-technological structures. The question as to "who one is" has become increasingly difficult to answer: hybrid identities are spreading, identities are multiple, temporary, fleeting rather than reflecting an inherited sense of belonging. The war cry of modern culture industry "be yourself" demands the impossible and offers a myriad of tools all outcompeting each other in their promise to fulfil the impossible.
For many, identity has become a matter of choice rather than of cultural or biological heritage, although being able to chose may not have been the result of a choice. A large superstructure of purchasable identification objects caters for an audience finding itself propelled into an ever accelerating and vertiginous spiral of identification and estrangement. In the supermarket of identities, what is useful and cool today is the waste of tomorrow. What is offered as the latest advance in helping you to "be yourself" is as ephemeral as your identification with it; it is trash in embryonic form.
Identity has become both problematic and trivial, causing modern subjects a sense of thrownness and uprootedness as well as granting them the opportunity of overcoming established authoritarian structures. In modern, technologically saturated societies, the general weakening of identities is a prerequisite for emancipation. The return to "strong" clear-cut "real" identities is the way of new fundamentalism demanding a rehabilitation of "traditional values" and protected zones for metaphysical thought, both of which are to be had only at the price of suppression and violence.
It has become difficult to know "who one is", but this difficulty is not merely a private problem. It is also a problem for the exercise of power, for the state and other power institutions also need to know "who you are". With the spread of weak identities, power is exercised in a different manner. Power cannot be exercised without being clear who it addresses; note the dual significance of "subject". A weakened, hybrid undefined subject (in the philosophical sense) cannot be a "good" subject (in the political sense), it is not easy to sub-ject. Without identification, power cannot be exercised. And while identification is itself not a sufficient precondition for authoritarianism, it is certainly a necessary one.
Identities are therefore reconstructed using technologies of identification in order to keep the weakened and hence evasive subjects "sub-jected". States have traditionally employed bureaucratic identification techniques and sanctioned those who trying to evade the grip of administration. Carrying several passports has been the privilege of spies and of dubious outlaws, and not possessing an "ID" at all is the fate of millions of refugees fleeing violence or economic destitution. Lack of identification is structurally sanctioned by placelessness.
The technisised acceleration of societies and the weakening of identities make identification a complicated matter. On the one hand, bureaucratic identification techniques can be technologically bypassed. Passports and signatures can be forged; data can be manipulated and played with. On the other hand, traditional bureaucratic methods are slow. The requirements resulting from these constraints are met by biometric technology.
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Iris recognition relies upon the fact that every individuals retina has a unique structure. The iris landscape is composed of a corona, crypts, filaments, freckles, pits radial furrows and striatations. Iris scanning is considered a particularly accurate identification technology because the characteristics of the iris do not change during a persons lifetime, and because there are several hundred variables in an iris which can be measured. In addition, iris scanning is fast: it does not take longer than one or two seconds.
These are characteristics which have made iris scanning an attractive technology for high-security applications such as prison surveillance. Iris technology is also used for online identification where it can substitute identification by password. As in other biometric technologies, the use of iris scanning for the protection of privacy is a two-edged sword. The prevention of identity theft applies horizontally but not vertically, i.e. in so far as the data retrieval that accompanies identification and the data body which is created in the process has nothing to do with identity theft.
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The development of modern technologies, led by men's curiosity and inquiring mind as well as the desire to facilitate work processes has a long and complex history.
Already in prehistoric times tools made of stone were developed to expand men's physical power. In the following millenniums simple mechanical devices and machines such as the wheel, the lever and the pulley were invented. The next step was the development of powered machines. For example, windmills, waterwheels and simple steam-driven devices.
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Global networks require global technical standards ensuring the compatibility of systems. Being able to define such standards makes a corporation extremely powerful. And it requires the suspension of competitive practices. Competition is relegated to the symbolic realm. Diversity and pluralism become the victims of the globalisation of baroque sameness.
The ICT market is dominated by incomplete competition aimed at short-term market domination. In a very short time, new ideas can turn into best-selling technologies. Innovation cycles are extremely short. But today's state-of-the-art products are embryonic trash.
- According to the Computer and Communications Industry Association,
- The world's 13 biggest internet providers are all American.
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b. June 19, 1623, Clermont-Ferrand, France
d. August 19, 1662, Paris, France
French mathematician, physicist, religious philosopher, and master of prose. He laid the foundation for the modern theory of probabilities, formulated what came to be known as Pascal's law of pressure, and propagated a religious doctrine that taught the experience of God through the heart rather than through reason. The establishment of his principle of intuitionism had an impact on such later philosophers as Jean-Jacques Rousseau and Henri Bergson and also on the Existentialists.
Microsoft Network is the online service from
http://www.msn.com
Amazon.Com was one of the first online bookstores. With thousands of books, CDs and videos ordered via the Internet every year, Amazon.Com probably is the most successful Internet bookstore.
A transistor is a solid-state device for amplifying, controlling, and generating electrical signals. Transistors are used in a wide array of electronic equipment, ranging from pocket