Luther Blissett wrote:82_28 wrote:Well, I would imagine that this "deep web" could easily be emulated as being the "deep web" if push came to shove.
I just picture the whole thing as so lawless and filled with anti-aesthetic Lokis that bad information perpetuates possibly even more readily. Though I'm not sure if I'm following what you're saying. Some kind of manipulation by the powers that be of a very little-used, little-known, but vast swath of the internet?
No, it could just all be simulacra. Simulated events, people, acts etc. It would be easy to do. Look how people took that abortion center Onion article SLAD posted. A deep, undergirding simulation.
The simulacrum has long been of interest to philosophers. In his Sophist, Plato speaks of two kinds of image-making. The first is a faithful reproduction, attempted to copy precisely the original. The second is distorted intentionally in order to make the copy appear correct to viewers. He gives an example of Greek statuary, which was crafted larger on top than on bottom so that viewers from the ground would see it correctly. If they could view it in scale, they would realize it was malformed. This example from visual arts serves as a metaphor for philosophical arts and the tendency of some philosophers to distort truth in such a way that it appeared accurate unless viewed from the proper angle.[5] Nietzsche addresses the concept of simulacrum (but does not use the term) in The Twilight of the Idols, suggesting that most philosophers, by ignoring the reliable input of their senses and resorting to the constructs of language and reason, arrive at a distorted copy of reality.[6] Modern French social theorist Jean Baudrillard argues that a simulacrum is not a copy of the real, but becomes truth in its own right: the hyperreal. Where Plato saw two steps of reproduction — faithful and intentionally distorted (simulacrum) — Baudrillard sees four: (1) basic reflection of reality, (2) perversion of reality; (3) pretence of reality (where there is no model); and (4) simulacrum, which “bears no relation to any reality whatsoever.” Baudrillard uses the concept of god as an example of simulacrum.[7] In Baudrillard’s concept, like Nietzsche’s, simulacra are perceived as negative, but another modern philosopher who addressed the topic, Gilles Deleuze, takes a different view, seeing simulacra as the avenue by which accepted ideals or “privileged position” could be “challenged and overturned.”[8] Deleuze defines simulacra as "those systems in which different relates to different by means of difference itself. What is essential is that we find in these systems no prior identity, no internal resemblance."[9]
The work of Philip K. Dick
The philosophically oriented American science fiction writer Philip K. Dick returned obsessively to the theme of simulacra both in the form of artificial environments, events, artifacts, organisms and even worlds. Examples include the artificial humans and animals in his Do Androids Dream of Electric Sheep?, "The Electric Ant" and We Can Build You, the protagonist of "The Electric Ant" and, more realistically, the fake antiques present in his The Man in the High Castle (which also deals with a counterfeit world, of sorts). The pertinently entitled The Simulacra is about a fraudulent government led by a presidential simulacrum (more specifically, an android).
http://en.wikipedia.org/wiki/SimulacrumAs we become more app and augmented reality oriented, as such, anything can become believable. That's how DEEP, the "deep web" is. Is what I was saying. . .
There is no me. There is no you. There is all. There is no you. There is no me. And that is all. A profound acceptance of an enormous pageantry. A haunting certainty that the unifying principle of this universe is love. -- Propagandhi
