Aflevering Nr. 9 
 
Het bos ruikt naar shampoo. Een programma over de synthese tussen schijn en wezen.
Uitgebreidere informatie over de Bonanza-aflevering van dinsdag 24 april 2001
Het leven als schouwtoneel
De humanist en renaissance filosoof Desiderius Erasmus over schijn en werkelijkheid.
Geef uw mening
In de aankomende uitzending worden een aantal beweringen gedaan die nogal discutabel zijn. U kunt op deze beweringen reageren.
Jean Baudrillard over 'hyperrealiteit'
De Franse filosoof Jean Baudrillard hield zich eind jaren '70 al bezig met de macht van de massamedia. Door het mediatiseren van de werkelijkheid wordt het reeele een allegorie van de dood. Lees een fragment uit zijn boek 'Symbolic Exhange and Death'.
Ging het te snel? Was het te visueel. Lees het interview met Koert van Mensvoort nog eens rustig na.
"Als kind had ik altijd het idee dat de mensen die ik op tv zag ook echt in die tv zaten. Ik vroeg me dan ook af waar ze bleven als ik de tv uitzette. Ik heb nog steeds wel het idee dat het de tv pijn doet wanneer ik hem uitzet."
Kennismaatschappij?
De stelling dat kennis macht is, werd rond 1600 geformuleerd door de filosoof en staatsman Francis Bacon. Hij toont zich ook bewust van de menselijke beperkingen tot ware kennis. Bacon benoemt vier soorten idolen die de menselijke geest belagen.
Toelichting bij de term 'Presence'
Opkomende technologieen als virtual reality, simulation rides, video conferencing en thuisbioscoop worden ontworpen met het doel de gebruiker een illusie te verschaffen van een niet gemedieerde ervaring. Deze perceptie noemt men presence. Traditionele med
HET BOS RUIKT NAAR SHAMPOO
dinsdag 24 april 2001
terug naar de aflevering
Toelichting bij de term 'Presence'
Opkomende technologieen als virtual reality, simulation rides, video conferencing en thuisbioscoop worden ontworpen met het doel de gebruiker een illusie te verschaffen van een niet gemedieerde ervaring. Deze perceptie noemt men presence. Traditionele med
"Presence: the perceptual illusion of nonmediation"
 
The term "perceptual" indicates that this phenomenon involves continuous (real time) responses of the human sensory, cognitive, and affective processing systems to objects and entities in a person's environment. An "illusion of nonmediation" occurs when a person fails to perceive or acknowledge the existence of a medium in his/her communication environment and responds as he/she would if the medium were not there. Although in one sense all of our experiences are mediated by our intrapersonal sensory and perceptual systems, "nonmediated" here is defined as experienced without human-made technology (note that under this definition even hearing aids and eyeglasses are media that "come between" our environment and our perceptual system).
 
The illusion of nonmediation can occur in two distinct ways: (a) the medium can appear to be invisible or transparent and function as would a large open window, with the medium user and the medium content (objects and entities) sharing the same physical environment; and (b) the medium can appear to be transformed into something other than a medium, a social entity.
Presence in this view can not occur unless a person is using a medium. It does not occur in degrees but either does or does not occur at any instant during media use; the subjective feeling that a medium or media-use experience produces a greater or lesser sense of presence is attributable to there being a greater or lesser number of instants during the experience in which the illusion of nonmediation occurs.
It should be noted that this illusion does not represent a perceptual or psychological malfunction or psychosis, in which the mediated experience is consciously confused with what is nonmediated or "real." Clearly when asked, users of any current or likely future medium can accurately report that they are using a medium (the "holodeck" in the "Star Trek" television series and films is a exception; see in particular the episode of "Star Trek: The Next Generation" titled "Ship in a Bottle").
 
This definition of presence can be applied to any medium and encompasses each of the six conceptualizations discussed above. A medium that becomes invisible and produces a perceptual illusion of nonmediation analogous to an open window can provide rich verbal and nonverbal information for social interaction (presence as social richness); objects and entities in such a medium should appear perceptually (if not socially) vivid and real (presence as realism); the illusion that there is no medium at work means there is no border between "this side" and "the other side" of the medium, so users can perceive that they have moved to the other side, that objects/entities from the other side have entered their immediate environment, or that they and other users are sharing a real or artificial environment (presence as transportation); the illusion of nonmediation will be more complete if the medium is perceptually and psychologically immersive (presence as immersion); and if we encounter people or entities within such a medium, even if there is no possibility of true social interaction with them, we are encouraged to respond to social cues they provide just as we would in nonmediated communication (presence as social actor within medium). Finally, when the medium itself presents us with social cues normally reserved for human-human interaction we are likely to perceive it not as a medium but as an independent social entity, a tranformed medium (presence as medium as social actor).
 
Because it is a perceptual illusion, presence is a property of a person. However it results from an interaction among formal and content characteristics of a medium and characteristics of the media user, and therefore it can and does vary across individuals and across time for the same individual. We turn next to the limited evidence, as well as the speculation, concerning which of these characteristics encourage and discourage a sense of presence in media users, and the effects of presence.
 
uit: At the Heart of It All: The Concept of Presence, Matthew Lombard
Theresa Ditton, 1997
Department of Broadcasting, Telecommunications, & Mass Media Temple
University