The in/visible: Difference between revisions
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[[Image:InvisibleCover1.jpg|right|318x450px|InvisibleCover1.jpg]] | [[Image:InvisibleCover1.jpg|right|318x450px|InvisibleCover1.jpg]] | ||
[http://www.livingbooksaboutlife.org/books/ISBN_Numbers ISBN: 978-1-60785-265-0] | |||
''edited by'' [http://www.livingbooksaboutlife.org/books/The_in/visible/bio Clare Birchall] | ''edited by'' [http://www.livingbooksaboutlife.org/books/The_in/visible/bio Clare Birchall] | ||
__TOC__ | __TOC__ | ||
==Introduction== | ==[http://www.livingbooksaboutlife.org/books/The_in/visible/introduction Introduction]== | ||
Given that the essence of the invisible lies in our inability to see it, the large number of cultural attempts to represent and mobilise it as metaphor presents an irony. The use of invisibility as a trope dates back at least to the legend of Gyges, discussed in Plato's ''Republic'', written around 360 BC. Gyges discovers a ring that makes him invisible; the advantage this bestows helps him to win a kingdom. Ancient etymology indicates that the name of Hades, Greek god of the underworld, means ‘invisible’ and in mythology, a helmet, rather than a ring, enables Hades to escape detection (Roman & Roman, 2009: 182). More recently, H.G. Wells warned of its dangers, exploring the suspicion and havoc invisibility can [http://www.youtube.com/watch?v=pb3n0g2NenI&feature=related wreak]; [http://www.youtube.com/watch?v=65why7alD3Y Queen] have sung about its appeal; and Harry Potter dons an invisibility cloak to vanquish dark forces in the first book. In philosophy, at least for Merleau-Ponty and Derrida, albeit in different ways, the possibility of perception relies on the difference between the visible and invisible (see Reynolds, 2004). After Adam Smith, economists refer to the ‘invisible hand’ of the market: indicating a supposedly self-regulating entity. In terms of identity politics the invisible is used as a marker of the marginalised and voiceless – unrecognised by the state or society and without power, they are ''effectively ''invisible. Ralph Ellison’s ''Invisible Man'', for example, begins: ‘I am an invisible man. No, I am not a spook like those who haunted Edgar Allan Poe; nor am I one of your Hollywood-movie ectoplasms. I am a man of substance, of flesh and bone, fibre and liquids - and I might even be said to possess a mind. I am invisible, understand, simply because people refuse to see me’ (1952: 1). As a result of all this cultural activity around the invisible, the strangeness, the absence, the alterity that attracts us, and encourages us to find ways to represent invisibility through existing paradigms, is undoubtedly domesticated. [http://www.livingbooksaboutlife.org/books/The_in/visible/introduction (more)] | Given that the essence of the invisible lies in our inability to see it, the large number of cultural attempts to represent and mobilise it as metaphor presents an irony. The use of invisibility as a trope dates back at least to the legend of Gyges, discussed in Plato's ''Republic'', written around 360 BC. Gyges discovers a ring that makes him invisible; the advantage this bestows helps him to win a kingdom. Ancient etymology indicates that the name of Hades, Greek god of the underworld, means ‘invisible’ and in mythology, a helmet, rather than a ring, enables Hades to escape detection (Roman & Roman, 2009: 182). More recently, H.G. Wells warned of its dangers, exploring the suspicion and havoc invisibility can [http://www.youtube.com/watch?v=pb3n0g2NenI&feature=related wreak]; [http://www.youtube.com/watch?v=65why7alD3Y Queen] have sung about its appeal; and Harry Potter dons an invisibility cloak to vanquish dark forces in the first book. In philosophy, at least for Merleau-Ponty and Derrida, albeit in different ways, the possibility of perception relies on the difference between the visible and invisible (see Reynolds, 2004). After Adam Smith, economists refer to the ‘invisible hand’ of the market: indicating a supposedly self-regulating entity. In terms of identity politics the invisible is used as a marker of the marginalised and voiceless – unrecognised by the state or society and without power, they are ''effectively ''invisible. Ralph Ellison’s ''Invisible Man'', for example, begins: ‘I am an invisible man. No, I am not a spook like those who haunted Edgar Allan Poe; nor am I one of your Hollywood-movie ectoplasms. I am a man of substance, of flesh and bone, fibre and liquids - and I might even be said to possess a mind. I am invisible, understand, simply because people refuse to see me’ (1952: 1). As a result of all this cultural activity around the invisible, the strangeness, the absence, the alterity that attracts us, and encourages us to find ways to represent invisibility through existing paradigms, is undoubtedly domesticated. [http://www.livingbooksaboutlife.org/books/The_in/visible/introduction (more)] | ||
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==[http://www.livingbooksaboutlife.org/books/The_in/visible/Attributions '''Attributions''']== | ==[http://www.livingbooksaboutlife.org/books/The_in/visible/Attributions '''Attributions''']== | ||
== A 'Frozen' PDF Version of this Living Book == | |||
; [http://livingbooksaboutlife.org/pdfs/bookarchive/invisible.pdf Download a 'frozen' PDF version of this book as it appeared on 7th October 2011] |
Latest revision as of 13:58, 19 January 2012
![InvisibleCover1.jpg](/wiki/images/thumb/7/7b/InvisibleCover1.jpg/318px-InvisibleCover1.jpg)
edited by Clare Birchall
Introduction
Given that the essence of the invisible lies in our inability to see it, the large number of cultural attempts to represent and mobilise it as metaphor presents an irony. The use of invisibility as a trope dates back at least to the legend of Gyges, discussed in Plato's Republic, written around 360 BC. Gyges discovers a ring that makes him invisible; the advantage this bestows helps him to win a kingdom. Ancient etymology indicates that the name of Hades, Greek god of the underworld, means ‘invisible’ and in mythology, a helmet, rather than a ring, enables Hades to escape detection (Roman & Roman, 2009: 182). More recently, H.G. Wells warned of its dangers, exploring the suspicion and havoc invisibility can wreak; Queen have sung about its appeal; and Harry Potter dons an invisibility cloak to vanquish dark forces in the first book. In philosophy, at least for Merleau-Ponty and Derrida, albeit in different ways, the possibility of perception relies on the difference between the visible and invisible (see Reynolds, 2004). After Adam Smith, economists refer to the ‘invisible hand’ of the market: indicating a supposedly self-regulating entity. In terms of identity politics the invisible is used as a marker of the marginalised and voiceless – unrecognised by the state or society and without power, they are effectively invisible. Ralph Ellison’s Invisible Man, for example, begins: ‘I am an invisible man. No, I am not a spook like those who haunted Edgar Allan Poe; nor am I one of your Hollywood-movie ectoplasms. I am a man of substance, of flesh and bone, fibre and liquids - and I might even be said to possess a mind. I am invisible, understand, simply because people refuse to see me’ (1952: 1). As a result of all this cultural activity around the invisible, the strangeness, the absence, the alterity that attracts us, and encourages us to find ways to represent invisibility through existing paradigms, is undoubtedly domesticated. (more)
Invisible Web
- Dirk Lewandowski and Philipp Mayr
- Exploring the Academic Invisible Web
- Jayant Madhavan, Loredana Afanasiev, Lyublena Antova and Alon Halevy
- Harnessing the Deep Web: Present and Future
- Makeuseof
- 10 Search Engines to Explore the Deep Web
Black Holes
- Ted Jacobson and Thomas P. Sotiriou
- Might Black Holes Reveal their Inner Secrets?
- Alberto Sesana, Jonathan Gair, Emanuele Berti, Marta Volonteri
- Reconstructing the Massive Black Hole Cosmic History through Gravitational Waves
- J.Hillis Miller
- Boustrophedonic Reading: Black Holes
Invisibility Cloak
- Xianzhong Chen, Yu Luo, Jingjing Zhang, Kyle Jiang, John B. Pendry and Shuang Zhang
- Macroscopic Invisibility Cloaking of Visible Light
- Yangbo Xie, Huanyang Chen, Yadong Xu, Lin Zhu, Hongru Ma, and Jian‐Wen Dong
- An Invisibility Cloak Using Silver Nanowires
- Huanyang Chen and Che Ting Chan, Shiyang Liu and Zhifang Lin
- A Simple Route to a Tunable Electromagnetic Gateway
- Shuang Zhang, Dentcho A. Genov, Cheng Sun, Xiang Zhang
- Cloaking of Matter Waves
- Moti Fridman, Alessandro Farsi, Yoshitomo Okawachi, Alexander L.Gaeta
- Demonstration of Temporal Cloaking
Dark Matter
- Mark J. Hadley
- Classical Dark Matter
- Vincenzo Vitale, Aldo Morselli
- Indirect Search for Dark Matter from the center of the Milky Way with the Fermi-Large Area Telescope
- H. L. Helfer
- On the Interpretation of the Local Dark Matter
- Andreus Albrecht et al.
- Report of the Dark Energy Task Force
- Cosmos Video News Release – 'Dark Matter 3D Map' Open in YouTube
Stealth
- F. P. Neele, M. Wilson and K. Youern
- 'Stealth' Technology: Proposed New Method of Interpretation of Infrared Ship Signature Requirements
- David Hambling
- Vanishing Point
- Gene Poteat
- Stealth, Countermeasures and ELINT 1960-1975
- Trevor Paglen
- Invisible
- YF-22 and YF-23 - Stealth Technology
Seeing and Unseeing
- Holly C. Miller, Rebecca Rayburn-Reeves, and Thomas R. Zentall
- What Do Dogs know about Hidden Objects?
- Gary Lupyan and Michael J. Spivey
- Making the Invisible Visible: Verbal but Not Visual Cues Enhance Visual Detection
- Michael Wolf
- The Transparent City
- Geraint Rees
- The Anatomy of Blindsight
Microscopic
- Willard Wigan
- Micro Sculptor
- Z. Wang, W. Guo, L. Li, B.S. Luk'yanchuk, A. Khan, Z. Liu, Z. Chen, M. Hong
- Optical Virtual Imaging at 50 nm Lateral Resolution with a White Light Nanoscope