Austellungseröffnung und Aftershowparty von ‚(A)I Tell You, You Tell Me. Drei Begegnungen für Menschen/Maschinen‘. Die Ausstellung ‚(A)I Tell You, You Tell Me. Drei Begegnungen für Menschen/Maschinen‘ ist vom 04.05.2024 bis zum 24.11.24 im @zkmkarlsruhe zu sehen.
Medien-Beschreibung (en)
Austellungseröffnung und Aftershowparty von ‚(A)I Tell You, You Tell Me. Drei Begegnungen für Menschen/Maschinen‘
Austellungseröffnung und Aftershowparty von ‚(A)I Tell You, You Tell Me. Drei Begegnungen für Menschen/Maschinen‘
Die Ausstellung ‚(A)I Tell You, You Tell Me. Drei Begegnungen für Menschen/Maschinen‘ ist vom 04.05.2024 bis zum 24.11.24 im @zkmkarlsruhe zu sehen.
Medien-Beschreibung (en)
Austellungseröffnung und Aftershowparty von ‚(A)I Tell You, You Tell Me. Drei Begegnungen für Menschen/Maschinen‘
Aftershowparty von ‚(A)I Tell You, You Tell Me. Drei Begegnungen für Menschen/Maschinen‘ . Die Ausstellung ‚(A)I Tell You, You Tell Me. Drei Begegnungen für Menschen/Maschinen‘ ist vom 04.05.2024 bis zum 24.11.24 im @zkmkarlsruhe zu sehen.
Medien-Beschreibung (en)
Aftershowparty von ‚(A)I Tell You, You Tell Me. Drei Begegnungen für Menschen/Maschinen‘
Austellungseröffnung und Aftershowparty von ‚(A)I Tell You, You Tell Me. Drei Begegnungen für Menschen/Maschinen‘ dabei waren. Ein besonderer Dank geht an Patricia Capalija und Finn de Bruyn für die Stenographie, an Mikail Kolbasar für die Visuals, sowie Bob Reiner,Joanne Dietz und Eike Buff für die Musikalische Einlage.
Die Ausstellung ‚(A)I Tell You, You Tell Me. Drei Begegnungen für Menschen/Maschinen‘ ist vom 04.05.2024 bis zum 24.11.24 im @zkmkarlsruhe zu sehen.
AKW, 2006 wirft in ähnlicher Weise Fragen auf, wie „K & S“. Die Frage nach der Örtlichkeit, der Größenverhältnisse und der Echtheit stellen sich erneut wieder. Der Schlauch in der Bildmitte bietet die Möglichkeit, eine Einschätzung über die Größe abzugeben. Der Eindruck der Künstlichkeit der Anordnung der Berge drängt sich dem Betrachter auf. Sinn und Zweck, sowie die Fragen zur Entstehung dieser Landschaftsformation bleiben jedoch auch hier unbeantwortet. Materialität und Struktur wiederholen sich hier auf ähnlich Weise wie in der oben genannten Arbeit.
Medien-Beschreibung (en)
AKW, 2006 raises questions in a similar way to “K & S”. The question of location, size and authenticity arises again. The tube in the center of the picture offers the opportunity to make an assessment of the size. The viewer is left with the impression that the arrangement of the mountains is artificial. However, the meaning and purpose, as well as the questions about the creation of this landscape formation, remain unanswered here too. Materiality and structure are repeated here in a similar way to the work mentioned above.
We live in times of high competition. Survival of the fittest is the omnipresent motto in most fields of human action, especially in the western world. This philosophy was only established about 200 years ago and manifested by Charles Darwin and especially the Social Darwinists at the end of the 19th century. They believed that according to a law of nature, only the physically strongest and most aggressive individuals and species would survive in the struggle for life. Many Social Darwinists justified therefore capitalism and racism with devastating consequences in the coming decades until nowadays.
Peter Kropotkin is attempting in his philosophical work Mutual Aid: A Factor of Evolution (1902) to dismantle their arguments and based on numerous observations of zoologists and anthropologists, he proves, that the fittest species are the most sociable ones and that sociability develops intelligence, which is the most powerful arm in the struggle for survival. This includes insects, animals and humans. Higher moral sentiments and compassion is also essential for survival in all societies.
The ritual burning of sage in nature should help to cleanse the negative energy of social darwinism in our world and make room for a more cooperative society, that will secure the well-being of all members, even the most weak ones and furthermore facilitate a more sustainable, safe and content society.
We live in times of high competition. Survival of the fittest is the omnipresent motto in most fields of human action, especially in the western world. This philosophy was only established about 200 years ago and manifested by Charles Darwin and especially the Social Darwinists at the end of the 19th century. They believed that according to a law of nature, only the physically strongest and most aggressive individuals and species would survive in the struggle for life. Many Social Darwinists justified therefore capitalism and racism with devastating consequences in the coming decades until nowadays.
Peter Kropotkin is attempting in his philosophical work Mutual Aid: A Factor of Evolution (1902) to dismantle their arguments and based on numerous observations of zoologists and anthropologists, he proves, that the fittest species are the most sociable ones and that sociability develops intelligence, which is the most powerful arm in the struggle for survival. This includes insects, animals and humans. Higher moral sentiments and compassion is also essential for survival in all societies.
The ritual burning of sage in nature should help to cleanse the negative energy of social darwinism in our world and make room for a more cooperative society, that will secure the well-being of all members, even the most weak ones and furthermore facilitate a more sustainable, safe and content society.