By Sara Hamming / december 13, 2017



Come and feel it for yourself. I can´t say what it is about – completely.  I just know that we are creating it together – you and me, zero and one – and it is not utopia.

It´s in American English cause it´s so easy!

By Sara Hamming / oktober 30, 2017

knead the face

Sad face, glad face, bad face, mad face – Mud face, butt face, God face

By Sara Hamming / oktober 11, 2017

Teater på ansigtet, skal maskere ansigtet

Teater på ansigtet, skal maskere ansigtet

§ 134 b. Den, der i forbindelse med møder, forsamlinger, optog eller lignende på offentligt sted færdes med ansigtet helt eller delvis tildækket med hætte, maske, bemaling eller lignende på en måde, der er egnet til at hindre identifikation, straffes med bøde eller fængsel indtil 6 måneder.

Stk. 2. På samme måde straffes den, som på offentligt sted besidder genstande, der må anses for bestemt til tildækning af ansigtet under de i stk. 1 nævnte omstændigheder.

Stk. 3. De i stk. 1 og 2 nævnte forbud gælder ikke for tildækning af ansigtet, der foretages for at beskytte mod vejrliget, eller som tjener andet anerkendelsesværdigt formål.

By Sara Hamming / september 26, 2017

PtP´s v.1 (Preliminary text Performances)

On September 8

We see events unfold in real time.

On September 29

Things circle in the Anglosphere

On October 5

Many things accumulate and become a big thing.

Which is reborn as an itching nose.

A virtual choreography in flexible formations.

On October 9

We read an image in the same way as we read a text.

On October 11

The self defense of the body is misspelled words

On October 15

Creaking balloons is touching each other, attracting wisps of hair.

Electrically charged spaces.

On October 17

Different kinds of Selfs are sliding against each other.

On October 19

A face is twisted in pain.

On October 20

Your eyes are filled with colors

On October 21

I read Darwin’s book The Expression of the Emotions in Man and Animals.

On October 22

We explore:

“Here is hair, here is skin, here is brow, here is nose, here is lip, here is teeth…

On October 25

We sit face to face to hide our faces.

On October 26

English is an abstract language, a simple language, a beautiful language of Passivity and Mania.

On October 28

Cold/warm sensations run down the back: Promises of succes and fake representations of equality.

On October 29

We do our make-up in the dark. We get dressed in the dark.

On Oktober 30

The face is stiff.

On October 31

A new creation myth is made, today.

On November 16

An utopian play:

“Farewell, tranquil mind….”

“Hello, tranquil mind…”

On November 22

Humanity is at work.

On November 23

the world is instrumental.

On November 27

The world is a series of translational steps.

On November 29

The world is dirty. Slow. Involved.

On November 30

The world is monumental

On November 31

the world is fidgeting in the dark

On December 3

We encounter the problem of many hands.

On December 8

The face is a device. You can read the face while you read while you sleep.

On December 9

Echoing touch Rhymed Smells.

On December 10

Every surface communicates.

On December 11

I do a make-up that makes me look glamorous.

On December 14

You move my mouth with words.

I manipulate the skin and fat on your body with an effigy, a miniature model of my mouth.

The Goldilocks principle takes place in realtime.


In solitude we must be anxious and perplexed.


On December 15

We have absolute knowledge.

On December 16

We act.

On December 17

We see a smear of blood, in a brief flash.

On December 21

We carry a big hand bag full of things around the room.

On January 5

We say:

“To receive is to act”

On January 7

We have a device; An echo sounder;

deep, deep, deep, deep, calling attention to the magnitude of the difference.

On January 8

Thirst and hunger is felt in the body.

On January 15

We have nothing to do.

On January 18

There is a moment with pumping music.

On February 1

We feel on and on and on and on.

On February 5

We use up all the body language that we have.

On February 6

We cry.

On February 12

I attach a crying machine to your thigh.

On March 7

I´m pointing a sizzling index finger.

There is no longer a map.


On March 10

We do our own thing, next to each other.

On March 13

The language has become obsolete.

On March 16

Reality is reborn as behavior (After Zuboff).

On March 17

Knowledge is power.

On March 24

We stand far away and get closer and closer to a canonical picture.

On March 28

The face recognition technology recognizes me when I put on weight and get a double chin like Martin Luther.

The face recognition technology recognizes me when I shave my head and put on a big white beard like Charles Darwin.

The face recognition technology recognizes me when I shave and put on a golden toupé and a red tie like Donald Trump.

We put on weight and get a double chin like Luther.

We shave and put on a big white beard like Darwin.

We shave and put on a golden toupé and a red tie like Trump

And the face recognition technology will recognize us as Martin, Charles and Donald.

On March 31

We perceive emotions like an infant; wave-like rising and falling sensations.

On April 5

Musculosceletal energy is supplied to the inner world.

On April 10

The feeling is real

Real feelings

The feeling is real

Feeling real

On April 11

We´re lost in play….

I begin a sentence and I complete it.

You ask a question and you answer it.

I play.

You play.

Omni Presence.



Numbness and tingling.


Anxiety can be a stand-in for almost any feeling that transforms itself or discharges into the form of anxiety. - Freud


On April 20

Tragedy is documented online.

On April 24

The face-culture trashes into the temple of the face-sculpture.

On April 30

You can delete everything.

On May 11

The religions are counting…the numbers are invisible.

On June 2

Something looks small when you are at a distance.

…It looks small, but it isn´t.

On June 6

The fingertips feels the face.

Though numb.

On June 9

I sit at sunday mass at the dome in Florence and think about the word “audient”*


plural -s

  • 1
  • 2
    in the early Christian Church
    a :  one permitted to attend services in the narthex but dismissed after the sermon
    b :  a catechumen in the early stages of instruction for admission to the church but not yet an applicant for baptism

On July 7

Purely actual objects do not exist

On August 14

The material is made to think for itself.

The body is used to simulate.

On August 23

The audient feels herself a border.

On August 26

The genre is social reality (Soc-Re).

On September 9

The skin is irritated

On September 12

What happens is reality in the end.

On September 23

My in-ear hearing aids are props;

Two whistling shells miming the earpiece, suspended from threads.

On September 24

The light is blue.

On September 26

The dictionary is the poetics:


  1. the smallest detectable sensation
  2. a region marking a boundary
  3. the starting point for a new state or experience; “on the threshold of manhood”
  4. the sill of a door; a horizontal piece of wood or stone that forms the bottom of a doorway and offers support when passing through a doorway
  5. the entrance (the space in a wall) through which you enter or leave a room or building; the space that a door can close; “she stuck her head in the doorway”
By Sara Hamming / november 3, 2016

Jeg arbejder på ansigtet, og jeg tror at jeg vil liste et manuskript her snart.

By Sara Hamming / oktober 25, 2016


  1. Of or pertaining to both the temple and the face.


  1. the smallest detectable sensation
  2. a region marking a boundary
  3. the starting point for a new state or experience; “on the threshold of manhood”
  4. the sill of a door; a horizontal piece of wood or stone that forms the bottom of a doorway and offers support when passing through a doorway
  5. the entrance (the space in a wall) through which you enter or leave a room or building; the space that a door can close; “he stuck his head in the doorway”
By Sara Hamming / oktober 21, 2016

Der er fantastisk indhold overalt, men de fleste finder det aldrig


By Sara Hamming / oktober 13, 2016

If we could throw up with the WHOLE face!

If we could BODY ourselves to another dimension.

If we could give TREATMENT to every lille animal or cell

By Sara Hamming / oktober 7, 2016

Grow, grow, grow and grow smaller.

By Sara Hamming / september 24, 2016


Høreapparaterne, har altid kunnet fungere som rekvisit og små allegorier, som billeder: På en relation; to former der spejler hinanden. På en natur; to susende konkylieskaller ophængt i sytråde.

By Sara Hamming / september 23, 2016

Kan Xxxxxx fortælle mig om en graviditet er en virtualitet?

By Sara Hamming / september 23, 2016


Performativity, properly construed, is not an invitation to turn everything (including material bodies) into words; on the contrary, per- formativity is precisely a contestation of the excessive power granted to language to determine what is real.  - Karen Barad

Hvor foregår performativiteten?

By Sara Hamming / september 12, 2016

Det der er sket, skal blive til virkelighed til sidst – dét er dramaturgien!

Artikel om opdelingen af internettet i verdener: http://www.theatlantic.com/technology/archive/2016/09/the-internet-may-be-as-segregated-as-a-city/498608/

By Sara Hamming / august 23, 2016

Det er sindssygt svært at lave en kritik af xxxxxxxx!

Det er sindssygt svært at lave en kritik af xxxxxxxx!

Hvad kan vi sammenligne det med? – Intet.

Hvad kan vi kritisere/rose det for?

Kan vi kritisere at mennesker finder mening?


Surrealist interviews!



a. So intricate or entangled as to make escape impossible: an inextricable maze; an inextricable web of deceit.

b. Difficult or impossible to disentangle or untie: an inextricable tangle of threads.

c. Too involved or complicated to solve: an inextricable problem.

2. Unavoidable; inescapable: bound together by an inextricable fate.

By Sara Hamming / juli 6, 2016

…writing is a technology; and as with any technology, its use by humans sets ups dialectical relationship between itself as artifact and the natural entities it represents. – Jennifer Wise in “Dionysus Writes”


By Sara Hamming / juni 27, 2016

Adrian Howells, that I just discovered, did work with one-on-one performances, that he would describe as ‘accelerated friendship’. This is the desire I have to, a guided way of being together, which allows freedom of the intimacy and other ways…

By Sara Hamming / juni 23, 2016

By Sara Hamming / juni 21, 2016


Genren er Social Reality.

By Sara Hamming / juni 16, 2016


Over 200 kvinder har allerede fødder så silkebløde at du bare må røre ved dem!


By Sara Hamming / juni 9, 2016

Patikum skal ikke føle sig selv som en grænse/patikum SKAL NETOP føle sig selv som en grænse.

By Sara Hamming / juni 7, 2016

Text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, Text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text, text

By Sara Hamming / juni 6, 2016

Purely actual objects do not exist

Purely actual objects do not exist

For Bergson the part is virtual, and the whole is real. Bergson ifølge Deleuze. ….

Nogle meget blide bevægelser henover materialet og researchen!

Materialet sættes i sving med selv at tænke.

Det er kroppen, der bruges til at simulere.

By Sara Hamming / april 30, 2016

Hvordan reagerer kroppen på alt dette?

(Sad til messe i domkirken i Firenze og tænkte på hvad jeg skal bruge ironien i ordet “patikum” til?).

By Sara Hamming / april 24, 2016



By Sara Hamming / april 20, 2016


Yes, we’re all connected now. We can tweet a revolution in the streets or chronicle achievements large and small. But we’re also caught in a feedback loop of defame and shame, one in which we have become both perps and victims

By Sara Hamming / april 10, 2016

OBS: Benjamin om fjernhed og nærhed.

By Sara Hamming / april 5, 2016

Aesthetics and Anaesthetics

Citaterne i dette indlæg er fra Susan Buck-Morss artikel
“Aesthetics and Anaesthetics: Walter Benjamin’s Artwork Essay Reconsidered”

“He is demanding of art a task far more difficult -that is, to undo the alienation of the corporeal sensorium, to restore the instinc- tual power of the human bodily senses for the sake of humanity’s self-preservation, and to do this, not by avoiding the new technologies, but by passing through them”

WBT5 er æstetik

Aisthitikos is the ancient Greek word for that which is “perceptive by feeling.

Aisthisis is the sensory experience of per- ception

(a·bi·o·gen·e·sis  (ā′bī-ō-jĕn′ĭ-sĭs)


The supposed development of living organisms from nonliving matter. Also called autogenesis, spontaneous generation.

Ikke i udvikling fra noget andet…(dramaturgisk note).

The truly autogenetic being is entirely self-contained)

Both statesman and general are held by Kant in higher “aesthetic” esteem than the artist, as both, in shaping reality rather than its representations, are mimick- ing the autogenetic prototype, the nature- and self-producing Judeo-Christian God

Ex nihilo – ud af ingenting.

Mimetic capacities, rather than incorporating the outside world as a form of empowerment, or “innervation,”54 are used as a deflection against it. The smile that appears automatically on passersby wards off contact, a reflex that “functions as a mimetic shock absorber.”5

Thus the simultaneity of overstimulation and numbness is characteristic of the new synaesthetic organization as anesthetics…

…anaesthetics. The dialectical reversal, whereby aes- thetics changes from a cognitive mode of being “in touch” with reality to a way of blocking out reality, destroys the human organism’s power to respond polit- ically even when self-preservation is at stake: Someone who is “past experienc- ing” is “no longer capable of telling … proven friend . . from mortal enemy.”

The painting is a Stimmungsbild, a “mood-painting,” a genre,

81. See John Czaplicka’s discussion of this painting in “Pictures of a City at Work, Berlin, circa 1890-1930: Visual Reflections on Social Structures and Technology in the Modern Urban Con- struct,” Berlin: Culture and Metropolis, eds. Charles W. Haxthausen and Heidrun Suhr (Minneapolis: University of Minnesota Press, 1990), pp. 12-16. 1 am grateful to the author for pointing out the relevance of the Stimmungsbild for the discussion at hand. ”

“the dreamer encounters his [her] own image impotently.”

By Sara Hamming / marts 27, 2016

Engelske ord, der rammer, og som har en dobbeltbetydning.

Hvad har du på hjerte?

By Sara Hamming / marts 17, 2016


Der er noget med afstand og nærhed.

Når man befinder sig på afstand af noget (det appolinske fx) ser det småt ud.

Det ser småt ud, men er det ikke.

At lægge et slør imellem.


Objekt: tingenenes “hvor” “hvornår” “hvorfor” og “hvortil”.

Følelsesobjektet kan være: Den tilstand der er – den er skabt på baggrund af det forudgående. Og til den stemning der foregår og som er lige nu spørger jeg: “hvor” “hvornår” “hvorfor” og “hvortil”.

En trang til, at objekterne skal blive større.

En trang til, at der skal sidde noget der er mange kilometer stort på mit ansigt.

Følelsesløse fingerspidser.

Der er en relation mellem ansigtet og hænderne.

Fingerspidserne føler ansigtet, (kan der være en kontrast mellem at jeg har frie fingerspidser der kan føle og patikum har indbundne hænder? Kan jeg som en del af forløbet indbinde patikums hænder?)

“Skuespilmæssigt” nogle følelsesudtryk”

Jeg har alle Billederne, Detaljer etc og Problemet med afstand…

By Sara Hamming / marts 16, 2016

Kan man bruge den psykologiske jargon til noget!?

By Sara Hamming / marts 13, 2016

Der er noget med størrelser hos Kant…

Der er noget med at tælle i religionerne…

By Sara Hamming / marts 10, 2016

Ansigt (genkendelse, sanser, at vise sig for hinanden?).

Virtualitet (hvad er det?)

Følelser (hvad er de, hvordan laves de?)

Nydelse (afhængighed?)

Størrelsesforhold (at have noget i lommerne!)

By Sara Hamming / februar 10, 2016


Teksten skal gøre værkets strategi.

Teksten skal slå et stort brød op.

Teksten skal ikke bestå af en masse spørgsmål.

Teksten skal spørge patikum, om de er villige til at svare 0 eller 1 (tage en sok af).

By Sara Hamming / februar 6, 2016

Deres slørede ansigter kan give dem karakter af noget umenneskeligt – men kan også ses som et emblem på den ansigtsløshed, der ifølge filosoffer som Slavoj Zizek og Giorgio Agamben kendetegner ‘næsten’: ‘næsten’ har ikke noget ansigt, er ikke nogen genkendelig spejlingsflade for dine egne følelser, men et uigennemtrængeligt nærvær af noget fremmed ved din side. (Lillian Munk Rösing i https://www.information.dk/kultur/2009/08/frigoere-mors-begaer)

By Sara Hamming / februar 5, 2016

Det indre ord (Gadamer).

By Sara Hamming / januar 8, 2016

At modtage er også at handle

I Sygdommen til Døden  (1849): ”Mennesket er Aand. Men hvad er Aand? Aand er Selvet. Men hvad er Selvet? Selvet er et Forhold, der forholder sig til sig selv, eller er det i Forholdet, at Forholdet forholder sig til sig selv; Selvet er ikke Forholdet, men at Forholdet forholder sig til sig selv.”

Begrebet om gentagelse i psykoanalysen.

Følelser, psykologi og Kunstig intelligens?

“Artificial Psychology”?

Forholdet til et ansigtet?

Forholdet mellem tekst og billede?

Skitseringer af ansigter, ansigtsudtryk.[ !]

Her har vi det, beskrivelse af følelsesobjekter: autonomous sensory meridian response, or A.S.M.R.,

En sanselig kropslig verden?

Real magic, in other words, refers to the magic that is not real, while the magic that is real, that can actually be done, is not real magic. – Daniel Dennett

Small talk (lille snak, hvisken….)

the current “one size fits all” self-help paradigm. https://www.psychologytoday.com/blog/man-talks-machine/201404/artificial-intelligence-and-the-future-therapy


AI is intrinsically one source of creative suggestions for Psychology. Much AI research is directed ultimately at proposing detailed models for explaining the cognitive, perceptual and emotional qualities of people and animals. AI is not just about creating useful artefacts that have abilities grossly comparable to those of people and animals, though this is itself of immense importance.

Conversely, Psychological research can help AI:

Psychology can suggest cognitive, perceptual, emotional, … mechanisms for use in AI systems even when there is no intention for those systems to act as models for biological creatures.

AI systems interacting with people, especially via humanoid avatars (screen images) or robotic bodies, need often to at least look as though they have appropriate emotions, even if they don’t actually have them. The psychology of how emotion is linked to thought, perception and body movements therefore comes into play for this practical reason.

More subtly:- Imagine an AI system that is meant to be able to communicate with ordinary people about everyday matters. The system needs to be able to know how people commonsensically reason about things (or needs to be able simulate such reasoning). This in order to be able to understand people’s linguistic and other communications about those things and in order, conversely, to be able to communicate things that will be understandable to people. Thus, results from Psychology about how people think about everyday matters are useful. This is so even if the AI agent is not itself meant to be a model of a person.

Psykologiske systemer, der er manipulative.

Tomography Technology

Rottebillede på kroppen.



Ord for følelsesobjekter: marital status, sex, working conditions, possession of house, income and age

The computers offers a context-free environment, in which many people with autism feel comfortable.

Mental modeling and Human Computing Interaction

Emotion Recognition and Cognitive Robotics.


(EN IDÈ: At genbruge det, der er opstået i rummet. At loope disse ting. Ikke at tilføre mere, og så pludselig tilføre en hel masse).

Nydelsen er spejlingen. Vi vil have det vi vil have fordi andre vil have det eller har haft det.

Følelsesobjekterne er virkelige.

Tale om organerne!

Følelsesobjekter er attributer, ting vi bare må have! Nydelse, statussymboler. “Aktivitet” “aktualitet” “humanisme” “kritisk tænkning”

Man behøver slet ikke AI, når nu man har os, til at udføre det der skal gøres. Vi gør det med vores egne begær, vores egne midler. Vi er sat sammen i et netværk, og det er AI.

Deep Blue.

Mit inspirationsmateriale; Alt det vilde der ligger på nettet.  Følelsen af mangel!

Udforsker det virtuelle i det aktuelle.

Reference to machines is reference to programs. A program is a theory.





Der er filtre, man kan tænke over hvad man vil lægge ud.

Man giver mere information end man måske er klar over

Geo-tagging, man kan findes når man uploader fotos

Stablish patterns

Exposes where a person lives, works and plays

Provides informtion

Loss of control

“Social Psychology

Social Thinking

- Perception of self and others

- Belifs

- Judgments


Social Influence

- Culture

- Conformity

- Persuasion

- Groups

Social Relationships

Negative emotions and actions

Attraction and intimacy


Social Animals – we create relations, we are looking for ways to build relationships

When people are free to do what they please, they follow everyone else.

Animal Laborans

Ferret Attention

When we get pleasure, we get a rush of dopamine…Instant gratification.

Chemical relief. I wan´t that relief again.


Afhængighed af at blive set, af at spytte ud. Følelserne skal bekræftes. Der må være andre kræfter med i spillet.

Disruption of circadian rhythm and melatonin production.

Er det at være online en fornemmelse af at have en levende bevidsthed?

Tragedy documented online

Man kan ikke slette noget.

(Røre ganske langsomt ved patikums ansigt)

Ansigtsskulturen, braser ind i tindingen på ansigsskulpturen.

Social Psychology at its best

False consensus

Group polarization



Social contagion


You say everything that I´m feeling (priming)

You know exactly how I´m feeling!

Jeg føler enshed.

(Jeg gider kraftædemig ikke læse flere psykologisider!)

Anything you do can rewire your brain!

HCI – Human-computer interaction field

“Citizens of the democratic societies should undertake a course of intellectual self defense to protect themselves from manipulation and control, and to lay the basis for meaningful democracy.”

From Necessary Illusions: Thought Control in Democratic Societies

By Sara Hamming / januar 7, 2016

“If you liked that you will love this”

….det desinteresserede, det der ikke er noget spændende, der kan føre til noget. Hvad er det?

http://www.bbc.co.uk/blogs/adamcurtis/entries/78691781-c9b7-30a0-9a0a-3ff76e8bfe58 Artiklen beskriver overvågningens historie. Beskrivelse af psykolog-computeren Eliza.

(Can your smartphone become your shrink?)

Finder vi nærmest en kæmpeparallel til Eliza. Som ikke er dialogisk, Men som ER sindet.

Finish my sentence! Jeg får held tide svar/scar på hvad jeg er, jeg får hele tiden svar på mit syndrom.

(Undersøg lige: Er der noget med Gud, at “han” er inde i os?! At vi ikke står i et forhold til Gud og at “han” taler med os. Men at “han” er inde i os?)

Boole’s idea was that everything that went on in the human mind could be reduced to a series of yes or no decisions that could be written out on paper using symbols. - Lewis Carrol: Symbolic Logic.

Digitalt Ja og Nej, er det samme som 0 og 1. Entel-Eller. Både_Og.

Endless Decision Trees.

If Jack loves A and B and Jill loves A, B, and C then Jack is more likely to love C.” Sådan skabes følelsesobjekterne!

Lange kæder der er bygget på udvekslinger: Ala Lacan. Man begærer den Andens begær.

“If you liked that you will love this”

Ansigtsgenkendelsen er så langt fra billedkunstens nydelse som den kan komme. Stemmegenkendelsen, er så langt fra musik som den kan komme.


“Min mors onkel” Richard Hamming


I dag, er det er præcis 18 år siden at han døde.


By Sara Hamming / december 21, 2015

Note: Overfladebehandlingen skal tages til nye højder!

By Sara Hamming / december 17, 2015

Hvad er egentlig beskyttelse?

By Sara Hamming / december 16, 2015




Anxiety and face numbness. Numbness and tingling.

Teater på ansigtet/følelser/følelsesudtryk; Hvad er følelser? (Den eneste følelse der ikke lyver, er angst).

Hvad fremkalder angsten på nettet? Uroen.

Mediere ting UD. Nogle uforståelige objekter.

Et helt universelt sprog! Ah haaa, hjæææælp!

Freud:anxiety can be a stand-in for almost any feeling that transforms itself or discharges into the form of anxiety.

Er udvekslingen af alle disse følelsesobjekter, disse begær, et dække – en redning fra den grundlæggende angst.


“Anxiety is the dizziness of freedom.” Kierkegaard | The Concept of Anxiety

Anxiety is not an emotion, but it certainly is an affect. It is something that is felt, or experienced as physical and of the body, like a rising tension that might make you think you are being driven crazy.

Anxiety is not an emotion – you cannot find a name for it like anger, sadness, hatred, envy, or even fear. All of these are emotions, and have already entered into the world of meaning. They can be named, and an object can often be found for them: you are angry with your spouse, sad about the death of your pet, you hate your boss, you envy your best friend, or you fear your enemy. Emotions can also be very unpleasant to experience, but if you can name your emotion, and know its object, it is at least possible to think you can do something with it. Anxiety, on the other hand, remains inexplicable. You can feel helpless in the face of it, and unable to think of anything that you can do to reduce this terrible disturbance that is affecting you and preventing you from living your life.

From the psychoanalytical point of view, anxiety is not a product of physio-chemical malfunction, but a disturbance at the level of what we call the human subject. Philosophers have talked about it as a relation to the void, the lack, the nothingness that is peculiar to human life (2). Questions about anxiety open up the philosophical domain in which the peculiarities of the human condition are at issue (3). It might seem like the worst thing in the world when you suffer it, but from a psychoanalytical point of view, it can become the gateway, or ”threshold, that the subject must cross on the way toward desire” (4). Anxiety is one of the most important signals in analytic work and it has been compared with a knife-edge that might separate desire from suffering (5).

When we speak of desire in psychoanalysis, it is not (you might be surprised to hear) the desire for sex, although of course this can be an important part of it. It is more like a pathway you choose in life: to follow your desire, take on your destiny, to make something of your own with the life that you find yourself living. Desire includes work and love. It implies direction and action.

If anxiety describes the way you are feeling, it will be a very good time to consult an analyst. For in psychoanalysis anxiety does not deceive: it flags the pathway that must be followed: it cannot be interpreted: but can only be put to work.

Lacans dialoger:

Just think of his (today we could say very inspiring and productive) starting the dialogue between psychoanalysis and philosophy, linguistic, literature and even with the special kind of nonmetric (highly speculative) geometry – topology.
By Sara Hamming / december 14, 2015


Dobbeltheden – det dobbeltblik, som man må se på den anden med.

“Skin texture analysis”

“Hvad vi instrueres til at gøre”.

Noter fra “Vild Analyse”-seminar:

Kirsten Hyldgård:

Over-jeget siger “gør din pligt og nyd”.

Heidegger om kedsomhed i “Hvad er metafysik”: Kedsomheden er et mellemværende. Hvad beskytter kedsomhed os mod? Kedsomhed er en skærmelse. Man skal prøve at høre hvad der bliver sagt i kedsomheden.- Kedsomheden skærmer for den store andens overvældende nærhed. (Optagetheden skærmer for den store andens overvældende nærhed). Kedsomhed ved objektet, det man ikke vil have, det man ikke vil modtage. Angst for at man er alt for den anden. Angsten er den eneste følelse der ikke lyver. (Følelserne lyver!)

For ikke at blive vanvittig, skal der være en 3. Instans!

Begrebet om gentagelse i psykoanalysen.

Brian Benjamin Hansen:

Taler om singularitet og meta-psykologi.

God förklaring af singularitet i Den Store Danske.

(Hvordan kan man have en fornemmelse af at der er mere, når nu det er en æstetik og et design der udstråler; dette er alt. Jeg er alt for dig. På hvilket plan kan man så forestille sig mere, hvor er der en rest?Der er mere at sige om verden).

Alan Badiou – at forsvare begivenheden – imod konsensus om, at vi ikke kan forandre noget, den trætte narcissisme.

Begivenheder skal betragtes som ulovlige. Nogen skal navngive begivenheden. Ordene; begivenhed og handling. Badiou tænker affirmativt.

Den unævnelige udelelige rest.

Begreber der er defineret ved deres splittelse. Der er noget der bliver i uafgørligheden. Holder det singulære på det uafgørlige stadie. Fx: “Det ubevidste” Dette eksempel er tilstrækkelig dét, til ikke at være det.Grundbegreber holder praksis åben i psykoanalysen. Tvivlens metode.

Søren Larsen om Falstaf: Det mekaniske/det livløse indeholdes i hver del.At bryde sproget, er noget af det vigtigste man kan gøre. Det at blive ved, hvor komedien ellers skulle stoppe.(Zupancic The Odd One in: On Comedy). Vitalisme: Give me Life. (En del af magtens måde at legitimere sig selv på, er at gøre sig selv til grin). I det moderne demokrati er magtens plads tom.

Agus Soewarta:I loven hvor alle er lige, huserer urfaderens spøgelse.Loven er en repræsentation af urfaderen.“Når man får at vide at man har et valg, så tager man det”.

Lillian Munk Rösing: Signifiantens materialitet. Inkarnation. Det ubevidste er etisk. – At være modtagelig overfor dét, der ikke giver mening. Inkarnationen har også et komisk potentiale. Materialitet/Inkarnation: Alternativ til repræsentation og mimesis.

Suspenderer sin viden og udsætter sig for billedets materialitet. Inkarnation af tilsynekomstens muligheder. Visualiteten er en virtualitet. (En zone hvor noget nyt kan komme til syne). “En fordel at iagttage visse billeder med lukkede øjne”. En lille flig, der hvor billedet mere er sin egen materialitet end repræsentationen. Vrøvl i krydsfeltet. Vente på det øjeblik hvor billedet kigger tilbage på en. At gøre ordet til kød. Freud: Jævnt-svævende opmærksomhed.

Henrik Jøker Bjerre: Reelisme: “Signifianten organiseres på nye måder”. “Ting i sig selv kan løbe rundt på løbehjul i en anden dimension”. “Det reelle sker.” “Det underlige “vi” han (Lacan) altid bruger. At vi kan se noget vi ikke kunne se før – mobiliserer til handling.

»Det er den kapitalistiske logik; at vi hele tiden skal have noget nyt, vi ikke vidste vi havde brug for, for at være og se ud som vi tror, vi skal over for andre. På den måde er begæret altid ’den andens begær’, som den franske psykiater Lacan ville sige.«

OBS, dette kan også gælde for filosofiske ideer.

En tolkning hvis effekter er forstået er ikke en psykoanalyse.

»Man kan sige, at det er kapitalismens grundlæggende kendetegn, at den er baseret på sin egen overskridelse, ligesom Kant ser menneskets trang til konstant at overskride grænsen for egen forståelse. I kapitalismen viser det sig ved, at der altid skal være større outcome end input.«

Er jeg offer for det, forventer jeg med meget lidt, at få meget.


The feeling is real

Real feelings

Feeling wheel /feelig real

The feeling is real

Ordet ting!

Health Theater!


Den rolle som afsenderen spiller for det skrevne.


Praxis, which “places the subject in a position of dealing with the real through the symbolic,” produces concepts; four are offered here: the unconscious, repetition, transference and the drive.

11. Seminar


1. the active (to see)
2. the reflexive (to see oneself)
3. the passive (to make oneself be seen).


Jeg leder og føler efter ting, undersøger ret langsomt.

Fortabt i leg.

The overriding principle of conversation (is) one of collaboration.

Bliver det der sker derude symboler på ens indre tilstand?

Jeg påbegynder sætningen og xxxxxx fuldender den!

Der er en anden der begrænser ens mulighed for at leget noget, fordi dette noget er for virkeligt for den anden. Når man så endelig kan lege dette, bliver man afhængig og kan ikke stoppe.

By Sara Hamming / december 10, 2015

Affects are the perceptual recognition of physiological reactions to the outside world. S. 71 i “Affect regulation, metallization, and….

Quick and dirty.

There is no single place in the brain where emotion resides. LeDoux in The Emotional Brain.

immediate (adj.) late 14c., “intervening, interposed;” early 15c., “with nothing interposed; direct,” also with reference to time, “without delay, instant,” from Old French immediat (14c.), from Late Latin immediatus “without anything between,” from assimilated form of in- “not, opposite of” (see in- (1)) + mediatus “in the middle” (see mediate).

mediate (v.) 1540s, “divide in two equal parts,” probably a back-formation from mediation or mediator, or else from Latin mediatus, past participle of mediare “to halve,” later, “be in the middle,” from Latin medius “middle” (see medial (adj.)). Meaning “act as a mediator” is from 1610s; that of “settle by mediation” is from 1560s. Related: Mediated, mediates, mediating.

Divide in two equal parts.

OBS: Spædbørns måde at opleve følelser på; stigende og faldende fornemmelser.


Energi tilført udefra!

Det indre ord.

By Sara Hamming / december 9, 2015


Det er ikke ordet, men ansigtet der kan genkendes.

Deep Face

“does the face have a heavy brow?”

“Har ansigtet et tungt bryn?”

Sproget er blevet overflødigt.


Smøre mit ansigt ud på patikums mave.

Viden er magt/penge/ligegyldig?

Føle efter på kroppen, hvor er ansigtet?

Stå langt væk, og komme tættere og tættere på, for at få et kanonisk billede.


CURRENT DEPTH OF HEAD: 1.65177881717682


CURRENT DEPTH OF HEAD: 1.65189981460571


CURRENT DEPTH OF HEAD: 1.65261101722717

The picture you attached refers to the 2D model. GetProjected3DShape has nothing to do with the picture

Alt hvad man gør har en konsekvens og er blivende.

Lysskift; a day-like environment

Ansigtsgenkendelse, finger aftryk, iris-genkendelse


- Hvordan kan jeg arbejde uden ting, men alligevel lave objekter?

- Hvordan kan jeg lave teater på ansigtet?


Stedet betyder faktisk noget – qua stedstracking, identiteten betyder faktisk noget qua ansigtsgenkendelse.

Jeg læser om affekter….

Det ville være godt at arbejde med en tegneserie som forløb, ikke skrive, men tegne begivenhederne, sætte ord på efterfølgende, men det skal ikke være ordene der styrer.

Move from a state of coregulation to self-regulation

Alt er væk igen…

Nydelse, er bare én af følelserne. Nydelsen ved at føle et eller andet brus og ved at ordne verden, er en af følelserne.

Følelserne af orden! Dismantling of meaning!

Nydelse er ikke en følelse/affekt (eller hvad?), men man kan nyde en følelse/affekt

Affects of the body

Følelsesobjekterne er klynger som jeg må knytte.

Pasted Graphic 13.png

Vil ansigtsgenkendelsensteknologien kunne genkende mig hvis jeg barberer mig skaldet, hvis jeg klæder mig ud som Darwin.

Skin responses.

By Sara Hamming / december 8, 2015


Forskellige små koreografiske figurer kan skabes som en tegneserie.

Skitseringer af ansigter, ansigtsudtryk.

Forskellige udvekslinger.

Objekter der bliver skabt.

En virtualitet.

Meget små ting.

Is there any bodily basis?

Hvad er det varige?

Absolute knowledge.

Vidne til korrespondancen.

Har du et spørgsmål?

At handle?!!!

Away from the substantive term Knowledge as a noun, and to focus instead on knowing as a verb.

S. 147 Embodied Knowing Through Art, Mark Johnson.

“OG: Når man har en krop foran sig, er der mulighed for at få nogle nye erfaringer”. Citat fra wbt-essay, relevant for det videre arbejde.

En syntese af omstændigheder.


Oplevelse af størrelsesforhold og abstrakt forståelse af netværk/relationer. 

Vi kaster vores kroppe ind.

“Using symbols. Such as words”.

Smuk, smuk, smuk, smuk, smuk smuk, smuk, smuk, smuk, snuk, snuk snuk, snuuuugg. Tttt,tttt,tttt (slå med tungen i same rytme).

Vise et kraftigt blodstænk, i et kort flash.

Skifte mellem syn og ikke-syn.

Skifte aktivt mellem at vise en ting, og tale om en ting.

En taske pakket med ting som vi tager med os rundt i rummet.

Gå direkte og råt på. Et ulykkeligt ansigt, et forvredet ansigt.

- En fokusgruppe med Felix og de af hans venner der også spiller computerspil -

Jeg har læber i lommen.

Sig efter mig….

At modtage er også at handle.

Modellere forskellige ansigts-udtryk frem.

Jeg har et apparat.

Gentagelse af størrelser, som påkaldelser af opmærksomhed på størrelsens forskel.

Kognitiv lingvistik.

Spejlinger af hinanden. (Vi gør umærkeligt næsten det samme)

Spejlinger af patikum.

Slettelig – uslettlig, fribåren. Uigenkaldelig. Illustration. Spejling, eksempel. (De måder, de øjeblikke, hvor de kan få lov til at røre ved min krop.

Tørst, sult, skorpe, dykker[ pubertetens genkomst på en måde - en forandring der mærkes i kroppen.]

Dit billede, dit uudslettelige billede.

Spejlbilleder af patikum.

En underlig virkelighed imellem os med pauser.

Hvordan kan jeg fortælle dem at vi intet skal gøre.


Løbe rundt sammen i rummet med snor og bånd.

ET øjeblik med pumpende musik.

Sætter små kort op med små ting vi ikke kan fatte.

Det organiske.

Det skal være ting der er blevet nævnt før-

Mærke på mit “system”

Mærke på “min kraft”

Mærke  på…

Bruge alt det kropssprog som jeg overhovedet har.

Lige som du er, vi bruger det du har.


Sætter en grådmaskine fast.

Det SKAL på en fin måde, være grænseoverskridende.

God nok.

Du er god nok.

Peger med en finger/finder, pegefinger. ————Fingeren skal komme tilbage senere.

Nu tager vi det i punktform.

Pege et sted på patikums ansigt.

Ånde gennem fingeren.

Der eksisterer ikke længere et kort.


Hvad der er synligt, og hvad der ikke er synligt.

Lommer med løfter om udødelighed. Og tusind små ting, der tilsammen fylder tiden ud.

Skal vi ikke bare lave hver vores ting, ved siden af hinanden?


Hvad er relationer/Hvorfor relationer

Jeg er træt af at leve i en uvirkelig verden – hvornår kommer vi til det egentlige.

Formidle denne tilstand af at være planlæggende.


Det glamurøse. Vende en sæk om, og der er noget indeni. Tidsfornemmelsen er vigtig. Små detaljer er vigtige. Kalde patikum hen, og se på et lillebitte billede (et pasbillede?).

Fordi følelser kan forklare det hele,[ synteser, oplevelser, det oplevede] det er ikke nødvendigvis MINE følelser, men det er de rumlige størrelser imellem os.

EN replik; er det min eller din?


The right amount of pleasure.

By Sara Hamming / november 30, 2015


Nydelse og den anden. (Burde der være, en scene, hvor jeg plejer patikum som et spædbarn?)

Det er i forhold til den anden at nydelse overhovedet eksisterer. Hvad betyder det for nydelsen, at den anden er ved at forsvinde, eller måske allerede er forsvundet?

Lacan; Hvis Gud er død, er intet tilladt. Autoriteten er vores fantasi.

Den store anden er samfundets faste rammer og mening http://www.centerforvildanalyse.dk/wp-content/uploads/2014/01/Efter-Guds-død.pdf

By Sara Hamming / november 29, 2015


By Sara Hamming / november 27, 2015

Måske er det meget smart at sammenligne to virkeligheder?

By Sara Hamming / november 23, 2015

The very tendency to attribute an affect to an object depends upon “closeness of association” where such forms of closeness are already given.

S. 40 Sara Ahmed (Nietzsche) The Affect Theory Reader

I would argue that it is the very assumption that good feelings are open and bad feelings are closed that allow historical forms of injustice to disappear.

S. 50 Sara Ahmed,The Affect Theory Reader

By Sara Hamming / november 16, 2015


“worlding” Nigel Thrift: S. 303 The person lies in between as a dividual, not an individual….because persons are fractal, they are able to incorporate others and parts of others, including objects.

The magical persona

(Symboler som man kan forstå)


Hey, hør engang!

At fantasere om et objekt – noget man bare MÅ have.

Grimhed og skønhed.

At brække sig ud af hele ansigtet.

Empati. Føle empatien fysisk.

Skal jeg vælge nogle følelser at arbejde med?

2 negative, 2 positive?

Misundelse og Empati

Pessimisme (Overvældethed/Udmattelse)


Mangel på det gode objekt

Skal jeg få fat i Ole Andkjær Olsens skemaer?

Syv kardinaldyder, syv arvesynder, udvikler sig ind i Freuds definitioner

Er det en rigtig rodet verden?

Hvilke følelser skabes, hvilke følelser holdes i skak, hvilke nye følelsesobjekter produceres?

The notion of cathexis (the investment of affect)

Regimes of signification

The actual is produced out of the virtual, because I think that is the question that Deleuze and Guattari pose: what are the machines as it were that produce particular configurations of reality?s.313 i The Affect Theory Reader.

Angår det kroppen?

OBS; Findes der en “følelsernes historie” History of Emotions.

S. 316 I have always held that emotions is the articulation of affect and ideology. Emotion is the ideological attempt to make sense of some affective productions.

NOTE: There is a strong body of feminist work on emotion and affect.


Jeg tygger noget og lægger min kind til patikums kind eller øre.

So…one can see the virtual in the actual s. 318

Der er noget med Imagination. At vide noget som sin situation, for at kunne bruge sin forestillingskraft.

Imagination involves empirical labour s.320

Kan jeg sammen med patikum, lade et objekt med noget. Eller lade et objekt – fx et par gummilæber – repræsentere mig.

Extraxt the lips.


Sara Ahmed s. 32. Hvad er egentlig min nearsphere, whar hører til mit liv og min situation og min situerethed, og hvad tænker jeg bare på (jvf glamour)

This sphere is “a sphere of things that I can reach with my kinesthesia and which I can experience in an optimal form through seeing, touching

By Sara Hamming / oktober 31, 2015


I ensomhed må vi ængstes og være rådvilde.

By Sara Hamming / oktober 30, 2015

Fidgeting in the dark

Building from de Laat (2006), who suggests that members of virtual communities embrace a distinctly hyperactive style of communication to compensate for diminished informational cues, Parsell claims that in the absence of the full range of personal identifiers evident through face-to-face contact, SNS may also promote the deindividuation of personal identity by exaggerating and reinforcing the significance of singular shared traits (liberal, conservative, gay, Catholic, etc.) that lead us to see ourselves and our SNS contacts more as representatives of a group than as unique persons. (2008, 46)


But the far simpler and less time-consuming strategy is to come to terms with the collision—allowing each network member to get a glimpse of who I am to others, while at the same time asking myself whether these expanded presentations project a person that is more multidimensional and interesting, or one that is manifestly insincere. As Tamara Wandel and Anthony Beavers put it:

I am thus no longer radically free to engage in creating a completely fictive self, I must become someone real, not who I really am pregiven from the start, but who I am allowed to be and what I am able to negotiate in the careful dynamic between who I want to be and who my friends from these multiple constituencies perceive me, allow me, and need me to be. (2011, 93)


Even so, Dean Cocking (2008) argues that many online social environments, by amplifying active aspects of self-presentation under our direct control, compromise the important function of passive modes of embodied self-presentation beyond our conscious control, such as body language, facial expression, and spontaneous displays of emotion (130). He regards these as important indicators of character that play a critical role in how others see us, and by extension, how we come to understand ourselves through others’ perceptions and reactions. If Cocking’s view is correct, then as long as SNS continue to privilege text-based and asynchronous communications, our ability to use them to cultivate and express authentic identities may be significantly hampered.

such as body language, facial expression, and spontaneous displays of emotion

the informational theory of personal identity offered by Luciano Floridi (2011)

(I am really confuses; is it a smeared out self, or is it a controlled self.)

Being alone together.

“false sense of activity and accomplishment”


Philip Brey’s (2000) disclosive ethics

The choreography; hyperactive, un-concentratedt, multi-tasking,

Manipulation of objects.

Manipulation of face.

A phenomenological experience.



Echo chamber – rhyme.

Smell – code.


Technologies of public intimacy, extimacy.

Things with a life of their own.

Something is happening to my hair…

Nigel Thrift: The always suspect divide between the social and the psychological has broken down for good (Latour)

Interidiotically stable (Slojterdijk)

Every surface communicates!

I only use my face as a stage. I paint my face beautifully and I instruct the audients how to touch my face. Can I do a make-up which makes me look glamourus?

Minimal choreography, very small movements.

Serieres, of eksperiments:

The audient manipulates my face.

I manipulate the face of the audient.

I manipulate the body of the audient.

I manipulate the body of the audient with my body.

I manipulate the body of the audient with a miniature-model of my mouth.

What inspired Sherry Turkle most was, that what we learned on the internet we could use in real life, to live a better life.

Dr Turkle:

People wants to be together, but they also want to be in a multitude of other places.

Hiding from each other.

Goldilocks effect.

It takes place in realtime, and you can´t control what you are gonna say.

Human relationships, are rich, messy, demanding, we clean them up, with technology.

A strange conversation.

Part of us meet.

Exchanging bits.

Quotes by Dr Turkle:

“We use conversation with others to learn to talk with ourselves”

“No one is listening”

“Technology appeals to us most where we are most vulnerable”.

“We are lonely but we are afraid of intimacy.

“Fidget, when you are alone”…

“I share, therefore I am”.

(Fidgeting in the dark.)

“Being alone feels like a problem, that needs to be solved.

“Connecting is more a symptom than a cure”

“When technology says it will take something complicated and promises something simpler”.

Glamour is a form of secular magic.

Extra-you´s. At once subject and object (now I read Nigel Thrift…)


Glamour is selling, manipulation, seduction, deception.

Couplings of objects and cultural ideals.


By Sara Hamming / oktober 29, 2015

‘humanity at work’

Technology is an ongoing attempt to bring the world closer to the way one wishes it to be. Whereas science aims to understand the world as it is, technology aims to change the world.


…peger på at teknologi ikke er værdi-neutral og skal servicere noget andet;

for the widely spread picture of technology as being instrumental, as delivering instruments ordered from ‘elsewhere’, as means to ends specified outside of engineering, a picture that has served further to support the claim that technology is neutral with respect to values,

En tjener, et instrument, en kanal

In the engineering literature, the design process is commonly represented as consisting of a series of translational steps; see for this e.g. Suh (2001). At the start are the customer’s needs or wishes.

If one follows Joseph Pitt in his book Thinking about technology (2000) and defines technology broadly as ‘humanity at work’, then to distinguish between technological action and action in general becomes difficult, and the study of technological action must absorb all descriptive and normative theories of action, including the theory of practical rationality, and much of theoretical economics in its wake

“The world a better place”.


The problem of many hands.

Skal det være rent, skal det være vildt. Skal det være…Selvom jeg er alene, arbejder  jeg sammen med mange fordi jeg er påvirket af mange og fordi, jeg tænker på patikum.

Social Networking Services, er måske et bedre ord.

The face as a device.[ http://plato.stanford.edu/entries/ethics-social-networking/ “ The device paradigm”]

Dreyfus did not foresee the way in which popular SNS such as Facebook, LinkedIn and Google+ would shift away from the earlier online norms of anonymity and identity play, instead giving real-world identities an online presence which in some ways is less ephemeral than bodily presence (as those who have struggled to erase online traces of past acts or to delete Facebook profiles of deceased loved ones can attest).

Læs Turkle!

standing philosophical debates about whether privacy should be defined in terms of control over information (Elgesem 1996), restricting access to information (Tavani 2007) or contextual integrity (Nissenbaum 2004) must now be re-examined in the light of the privacy practices of Facebook, Twitter and other SNS. This has become a locus of much critical attention.

Du kan ikke læse ansigtet medens du læser.

Skyen om mig! Skyen bag ved mig.

Facial-recognition software – Monumental-teater for ansigtet.

The visible member.

Jared Lanier frames the point cynically when he states that: “The only hope for social networking sites from a business point of view is for a magic formula to appear in which some method of violating privacy and dignity becomes acceptable” (Lanier 2010).

Magtesløshed og overskæring af netværk.

Digital structures, tend to have an all or nothing quality.

Beskidthed. Langsomhed. Involvering.

Groupthink; er vi enige. Do we agree. Vil jeg miste alt, hvis vi ikke er enige.

Sindssygt rodede billeder.

Vi skal ikke bare beskytte den private sfære fra at komme ud i den offentlige. Men også den offentlige sfære med at blive overflydt af privat ….. Fra Rafael Capurro (2005)

Konkurrere med andre om den andens opmærksomhed.



By Sara Hamming / oktober 28, 2015





By Sara Hamming / oktober 26, 2015

Hello, the tranquil mind

Kunstig intelligens er ikke en robot, men et netværk.

Der er dette med at ville skabe verden.

If men learn this, it will implant forgetfulness in their souls; they will cease to exercise memory because they rely on that which is written, calling things to remembrance no longer from within themselves, but by means of external marks. (Phaedrus, section 275a)

Et gensidigt forhold.

Mangler der ikke noget teknologikritik? Sådan i det hele taget.

At føle sig overvældet, at blive pumpet op med en følelses-teknologi.

Følelsesobjekter;[ Se i citatet nedenunder, inspiration hvordan en følelse kan være rettet mod objekter som betyder det som man har følelsen for.  Jeg tænker på bløde læber fra selfies.] et par læber, der kan sidde på ansigtet, og som kan rulle hen over kroppen.

Finally, while different emotions may or may not have these various sorts of objects, every emotion has a formal object if it has any object. A formal object is a property implicitly ascribed by the emotion to its target, focus or propositional object, in virtue of which the emotion can be seen as intelligible. My fear of a dog, for example, construes a number of the dog’s features (its salivating maw, its ferocious bark) as being frightening, and it is my perception of the dog as frightening that makes my emotion fear, rather than some other emotion. The formal object associated with a given emotion is essential to the definition of that particular emotion. This explains the appearance of tautology in the specification any formal object (I am disgusted because it is disgusting); but it is also, in part, what allows us to speak of emotions being appropriate or inappropriate. If the dog obstructing my path is a shitzu, my fear is mistaken: the target of my fear fails to fit fear’s formal object. As we shall see in section 10 below, appropriateness in this sense does not entail moral correctness; but it makes the emotion intelligible even when it is abhorrent. Thus racist disgust, while obviously morally inappropriate, is nevertheless intelligible in terms of its link to paradigm cases of disgust.[ http://plato.stanford.edu/entries/emotion/#2]

“no pain, no gain.”

(At skære tænder, mine tætte kæbemuskler.)

A crucial mandate of cognitivist theories is to avert the charge that emotions are merely “subjective.” But propositional attitudes are not the only cognitive states. A more basic feature of cognition is that is has a “mind-to-world direction of fit.” The expression is meant to sum up the contrast between cognition and the conative orientation, in which success is defined in terms of the opposite, world-to-mind, direction of fit (Searle 1983). We will or desire what does not yet exist, and deem ourselves successful if the world is brought into line with the mind’s plan.

[ !]

“Farewell, the tranquil mind….”

By Sara Hamming / oktober 22, 2015


Hensætter, nedsætter, oversætter patikum.

Jeg savner et sted, der kan bremse (tingene), som kan holde mig tilbage, som jeg kan spindes ind i.

Jeg har kæmpet med at skabe en ny mytologi, men jeg kunne aldrig finde på noget fordi jeg var så meget i tvivl om alting. Og desuden kedede mig.

xxxxxx er nærmest GUD, det altomsluttende og hinsides godt og dårligt.

Ideen om aktualitet, bliver hele tiden tilført blood. At være i et fiktivt nu, uden at være i nuet.


Æstetisk erfaring af teknologi, oversat og rykket hen til et andet medie, hvor vi bruger kroppe og ansigter som reflektionsflader.

Er det perverst, at ville flytte rundt på følelsesobjekter?

Der skal være en direkte overgang fra de almindelig hverdagsfænomer i selvpræsentation og omgang, til de selvpræsentationer og de omgange der foregår i WBT5 – de skal blot være helt forstyrrende.

Der er noget med værkbegreb som er meget vigtigt, uden at være irriterende og tyranniserende…

By Sara Hamming / oktober 20, 2015


Køre den våde pegefinder henover perlen, skubbe den ind mellem læberne, knuse den med kindtænderne, en lille perle, et ord der oprindelig var lavet af sand, der knuses. Støv og hvide flager flyver videre og falder ned i en sprække og glimter derfra.

BIG DATA  har ikke at gøre med mening eller indhold, men med skala. Hvor meget, hvorhenne, hvor småt trænger det ind. Det der flyver ind som sand. Perlemorsfarvet sand.

Følge objektet ud i banen/det triller videre i en bane, der er lukket inde under glas, glasset løftes op, men så er kuglen trillet videre ind i en underjordisk bane.

Noget der kører videre – en impuls – som jeg ikke kan røre. Jeg kan røre dig, men betyder det noget?

Fokuseret på formerne der bevæger sig.

Prøver at røre ved ansigtet, men kan ikke fange det, man kan da ikke fange et ansigt, ind?

(Et spind med den anden, som man ikke kan komme ud af).

By Sara Hamming / oktober 19, 2015


A selfie; that it is an object as well as a practice or gesture. (Cultural theorists Theresa Senft and Nancy Baym)

(Jeg har altid, været meget optaget, af det stivnede ansigt)

Feeling Bad. Feeling Overwhelmed.

(Klæde mig på i mørket, sminke mig i mørket.)


En artikel, om The spatial self: Location-based identity performance on social media -

Og så er der det-der med viden…Som Paula sagde, hun laver en masse abstracts, men ikke egentligt arbejde. Det drejer sig om, at få de rigtige ord til, tilsammen at sige diiiing!


the demons of 4 a.m.”

By Sara Hamming / oktober 17, 2015

En følelse af forventning, der bliver skubbet ned af kroppen.

Hvis alt bliver indlært via associationskæder:

Lovning om succes: Fake repræsentation af lighed.

By Sara Hamming / oktober 15, 2015


Engelsk er det nye latin

Et abstrakt sprog, et enkelt sprog, et smukt sprog.



Jeg bliver nødt til at bruge mig selv som et måleinstrument;

Jeg vil gerne håndtere materialet.

By Sara Hamming / oktober 11, 2015


Face to face

(At gemme ansigtet)

By Sara Hamming / oktober 9, 2015


By Sara Hamming / oktober 9, 2015


Teater på ansigtet


By Sara Hamming / oktober 5, 2015


Jeg fortæller dem hvor de skal lægge deres hænder.

Knowing is Seeing-metaphor. I have seen it with my own eyes!

Rollerne, som jeg gerne vil tage (maskerne).

To get out of selfs shell, what is self?

Where is the resistance?

By Sara Hamming / september 29, 2015


“Her er der hår, her er der hud og her kommer der briller…og her kommer der et bord….og bordet fortsætter…”

By Sara Hamming / september 15, 2015

Det sørgelige ansigt

Det sørgelige ansigt.

Den i smerte forvredne maske.

Et stift ansigt. Hvad skal man gøre med et stift ansigt?….

En elastikbold med øjenbryn på?

Fælles tegn, på fælles følelser; bekymrede rynker “furrows” der i fællesskab tegnes på en plade af våd gips?

Paul Ekman – “micro expressions”

Genskrive over Darwins bog om følelser aflæst i ansigtsudtryk!

Emotions are meant to move us.

By Sara Hamming / august 16, 2015

“technology of emotions”

I interviewet med jonathan franzen som jeg læstei The Guardian beskriver intervieweren spændet mellem det offentlige jeg og det private jeg. (Det er vel der, at wbt5 skal foregå?) j.f. virker enormt konservativ. Har det noget at gøre med hans generthed? Grandiøsiteten der gemmer sig bag hans afvisning af twitter og facebook.

Måske skal disse føleles-objekter være helt abstrakte?

Jeg arbejder også med at finde et gemmested og en poetisk intimitet.

Følelser, som elektriske ladede rumlige tilstande. Udviksling af følelser, at sende en følelse afsted til den anden. (Udforske ideen om at lave at sprogligt loop, i patikum. Der er stof i patikumspositionen. Udsagng der rører og manipulerer kroppen.

Nydelse – jeg tænker på nydelse – jagt på nydelse, hvilken tid har nydelse. Dette at føle sig som et jaget vildt.

Jeg føler mig virkeligt grundlæggende tom, og at der hele tiden skal sættes strøm til mig, at jeg skal stimuleres for at have det godt. Dette er vel det modsatte af at være dyb.

“technology of emotions”

Forskellige slags selv der er i glidende bevægelse.

“Jeg føler mig virkelig dum”. Det er noget med ikke at kunne tænke klart.

“Hvad var dette med klar tale for noget?”

Ramme en sproglig stil fra fb, ramme en bevægelses-stil fra fb, eller, er det snarere google der er interessant.

(Feelings?) Grief, at the moment when they change into ideas, lose some of their power to injure our heart.

By Sara Hamming / august 4, 2015


micromania (n.) pastedGraphic.png

1879, “a form of mania in which the patient thinks himself, or some part of himself, to be reduced in size,” from Greek mikros ”small” (see mica) + mania. Also used in reference to insane self-belittling.

Det som vi ikke kan se endnu, algoritmer der udregner på bagrund af statistik. Illlusionen om absolut viden (holder angsten fra døren)

En virtuel koreografi:

Fleksible formationer.

Læse et billede, på samme måde, som man læser en tekst.

Noget, der kan fortælle mig alt, om, hvordan det er!

By Sara Hamming / august 1, 2015

mange små ting

Mange små ting, samler sig til sidst, og bliver til en stor ting.

Citater fra Shosanna Zuboff: http://www.palgrave-journals.com/jit/journal/v30/n1/pdf/jit20155a.pdf

….epistemic features of ‘ big data’ – heterogeneous, unstructured,
trans-semiotic, decontextualized, agnostic – and to illuminate
the epistemological discontinuities such data entail for the
methods and mindsets of corporate strategy’ s formal, deductive,
inward-focused, and positivistic conventions

As a result of pervasive computer mediation, nearly
every aspect of the world is rendered in a new symbolic
dimension as events, objects, processes, and people become
visible, knowable, and shareable in a new way. The world is
reborn as data and the electronic text is universal in scale and

What matters is quantity not quality. Another way of saying this is
that Google is ‘ formally indifferent’ to what its users say or do,
as long as they say it and do it in ways that Google can capture
and convert into data.

predictive analytics,
reality mining, patterns-of-life analysis, and so forth.

Unlike the centralized power of mass society, there is
no escape from Big Other. There is no place to be where the
Other is not.


Koreograferet respons

Jeg er i det psykologiske; Tvangsmæssig adfærd, hele tiden tjekke…..

Engelsk, er internettets sprog
Misspelled words (OBS, stavefejl er vigtige, hvis man vil gemme sig).

NEJ man kan ikke gemme sig i stavefejl.

Forbind med dine venner – og andre fascinerende personer. Få øjeblikkelige opdateringer om de ting, der interesserer dig. Og se begivenheder folde sig ud i realtid, fra alle vinkler.

Det kommer – måske – til at tage lang tid, at finde ud af, hvad patikums krop, skal bruges til!

Først spørgsmål, og senere svar.

“Det hele menneske” – thought, is something, that is accomplished by a brain, and therefore transferable to “electronic instruments”

An invisible hand.

xxxxxx, er en psykolog.

Indholdet, leder os væk fra rammen, eller leder bevidstheden, væk fra rammen. Man skal se på rammen, her er der reklamer, logoer, etc.

“Dark xxxxxx”
“controlling the reality and cutting it into the tiniest pieces”.
fra denne artikel; http://www.faz.net/aktuell/feuilleton/debatten/the-digital-debate/shoshanna-zuboff-dark-google-12916679.html

Opererer, på mikroplan – er personlig – og måske blød og hjælpsom – modsat klodset, skal kende forskellen, på klodset og smidig.

If there is a single word to describe xxxxxx, it is „absolute.” The Britannica defines absolutism as a system in which „the ruling power is not subject to regularized challenge or check by any other agency.”  In ordinary affairs, absolutism is a moral attitude in which values and principles are regarded as unchallengeable and universal. There is no relativism, context-dependence, or openness to change.
the heart of everyday life
The whole topography of cyberspace then began to morph as Google and Facebook shifted away from the ethos of the public web, while carefully retaining its rhetoric.

In fact, the firms were developing a wholly new business logic that incorporated elements of the conventional logic  of corporate capitalism –especially its adversarialism toward end consumers – along with  elements from the new Internet world – especially its intimacy.
Privacy hasn’t been eroded. It’s been expropriated.
The new business operations reach beyond our wallets into the very essence of our lives.
Unfortunately, the situation is about to get worse as Google’s radical politics spread from cyberspace to the real world.

„trust me; I know best.” – Eric Schmidt

The Internet of Things (IoT, sometimes Internet of Everything)
Det er oplagt, at lade det absolutistiske, udspille sig mellem to, i en tæt mikro-forbindelse.

Google streetview – tage billeder, af hele kroppen.
Jo blødere, jo værre! Jo mere intimt, jo værre.

Law of attraction – coaching

„Reality” is about to undergo the same kind of fictional transformation and be reborn as „behavior.”

there is no alternative….
Power is soon followed by powerlessness.
I am afraid that it is simply not enough to state, as you do, that you want to make the world a “better place.”
You yourself said in 2010: “We know where you are. We know where you’ve been. We can more or less know what you’re thinking about.” And Zuckerberg said: “I don’t understand your question. If you have nothing to hide you have nothing to fear.”
In 2009 you said: “If you have something that you don’t want anyone to know, maybe you shouldn’t be doing it in the first place.”


Den måde man kan blive desperat på, når man er udelukket fra viden, fra kontakt, fra viden – om den andens, gøren og laden.

En lyd, der er der hele tiden.

Det intime, det invaderende.

Side 200 i Winnicott Leg og Virkelighed …a patienten i virkeligheden tvinger stof ind i et andet menneske eller i et dyr eller i analytikeren. Se også digtet længere nede på siden, om at have styr på tingene.


Følelsesobjekter som vi bytter, bevæger rundt på – er der noget om snakken?