A Quote by Albert Bandura
This has increased with the tremendous technological advances in communications. We have a vast new world of images brought into our sitting rooms electronically. Most of the images of reality on which we base our actions are really based on vicarious experience. This has increased with the tremendous technological advances in communications. We have a vast new world of images brought into our sitting-rooms electronically.
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Most of the images of reality on which we base our actions are really based on vicarious experience.
I would think the correlation between an era of increased globalization and an increased desire to participate in an entrepreneurial endeavor is not a coincidence. When interconnectedness is at a peak due to technological advances, the ability to spawn something new is slightly easier.
Images have become our true sex objects. It is this promiscuity and the ubiquity of images, this viral contamination of images which are the fatal characteristics of our culture.
We know only what we do, what we make, what we construct; and all that we make, all that we construct, are realities. I call them images, not in Plato's sense (namely that they are only reflections of reality), but I hold that these images are the reality itself and that there is no reality beyond this reality except when in our creative process we change the images: then we have created new realities.
Through our science we have created magnificent spacecrafts and telescopes to explore the night and the light and the half light. We have made visible things that are invisible to the unaided eye. We have brought the dreamy heavens down to Earth, held them in the mind's eye. Our explorations have produced a vast archive of remarkable astronomical images... The riches are too many for choices, the revelations beautiful and dreadful. Who can look at these images and not be transformed? The heavens declare God's glory.
In a culture of electronic violence, images that once caused us to empathize with the pain and trauma of another human being, excite a momentary adrenaline rush. To be numb to another's pain - to be acculturated to violence - is one of the worst consequences our technological advances. That indifference transfers from the screen, TV, film, Internet, and electronic games to our everyday lives.
Traditionally, images have functioned as representations of something in the world, but we are quickly approaching the point where vast majority of images are produced for other machines, and no human being will ever see them.
We are carrying these images out into the world, and we can't control how people contextualize those images no matter how virtuous our aspirations and our intentions are.
For all the advances in technology, science and communications, there are signs that we are failing in areas where it matters most: our personal relationships and society in general. The atomisation of society evidenced by the startling increase in recent decades of single person households and the identification of loneliness and isolation as one of our most pressing new social problems, should give us cause for concern.
We are now living in a fast paced technological era where every skill that we teach our children becomes obsolete in the 10 to 15 years due to exponentially growing technological advances.
Catholicism is the big house of Christianity. It's got many, many rooms in it. And I've always been attracted to the rooms which are to do with prayer. The mystical strain is the strain whereby the whole day can be given over to prayer through what we call lectio divina, prayerful reading of Scripture, through practice of meditation of when one uses the imagination and the intellect with respect to images, and then finally, and most difficult of all, contemplation, where one empties the mind of all images and all ideas, all concepts, in order to be completely attentive to God.
As individuals and as a nation, we now suffer from social narcissism. The beloved Echo of our ancestors, the virgin America, has been abandoned. We have fallen in love with our own image, with images of our making, which turn out to be images of ourselves.
We measure our success of love in the images of love. But those images are static. And it's a hopeless project, because our love will never be like that image. The actual reality of love in our lives is much more chaotic.
Computer images, like camera images today, will be seen as representations of a simulated, second-degree reality with little or no connection to the unmediated world. This is one lesson we can learn from photographs, and especially from those of the last 25 years: images exist not to be believed, but to be interrogated.
Technological change defines the horizon of our material world as it shapes the limiting conditions of what is possible and what is barely imaginable. It erodesassumptions about the nature of our reality, the "pattern" in which we dwell, and lays open new choices.
Our Western society is showing its technological muscles in ever more threatening ways, but the experience of fear, anxiety and even despair has increased in equal proportion. Indeed, the paradox is that the powerful giants feel as powerless as a new-born babe.
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