<HTML><BODY style="word-wrap: break-word; -khtml-nbsp-mode: space; -khtml-line-break: after-white-space; "><FONT class="Apple-style-span" size="3"><SPAN class="Apple-style-span" style="font-size: 12px;"><DIV>Trebor et. al,</DIV><DIV><BR class="khtml-block-placeholder"></DIV><DIV>An important clarification is needed here, concerning the Martin article and the architecture term, post-critical. Just as terms like "deconstruction" and "postmodernism" have very different, sometimes opposing, senses in arch, art, and lit discourses, so, post-critical architecture is very different from the term, "post-critique," suggested (2004) by philosopher, David Hoy. I suggested Hoy's book, Critical Resistance: From Postructuralism to Post-Critique, for the bibliography call. Saul wrote to me off list to ask for clarification of that term, post-critique. My comments never made it to this list because of a technical problem i caused (cc-ing hoy...). But i think those comments may be useful here, in reference to this terminology problem. Hoy's book casts a valuable supplementary light on Martin's article as well. </DIV><DIV><BR class="khtml-block-placeholder"></DIV><P class="MsoNormal" style="font-size: 9px; "><SPAN style=""><FONT class="Apple-style-span" face="Arial" size="4" style="font-size: 10px; "><SPAN class="Apple-style-span" style="font-size: 11.6667px; "> Hoy uses the term "post-critique" for the first time. on one level his book is a defense and account of that term, and comes to be equated, for him, with"genealogical deconstruction" in the way Derrida uses it in Aporias, a combination of Nietzsche/Foucault's concepts of genealogy, and Derrida's point that "even critique is exceeded by the complexity of possibilities." both terms, post-critique and genealogical deconstruction are much wider than the ethical, however. that's Hoy's main interest in his book, which challenges the tiresome and erroneous view that "poststructuralism" is pure relativism all the way down because it assumes that the social is infinitely complex. This assumption doesn't preclude the possibility of limited, contextualized knowledges, that "situated openness" doesn't lead to absolute skepticism. </SPAN></FONT></SPAN></P><P class="MsoNormal" style="font-size: 9px; "><SPAN style=""><FONT class="Apple-style-span" face="Arial" size="4" style="font-size: 10px; "><SPAN class="Apple-style-span" style="font-size: 11.6667px; ">post-critique i should add is Hoy's way of historicizing "poststructuralism," which is merely a negative term left over from the moment when the "critique" of structuralism began. Positively it refers to the moment when the term "ideology" was abandoned (by Foucault, Derrida, et. al.) because of its erroneous equation with the concept of "false consciousness." Hoy notes, however, the radical recuperation of that term in Zizek first major work, _The Sublime Object of Ideology_, which redefined the term independently of that erroneous equation, by "dissolving" the false binary between "true representation," and "false consciousness." in this view, there is only the voided subjection position of the cogito on the one hand, and, the "real" construed as "fantasy," on the other. the concept of capital T "Truth" simply and completely drops out.</SPAN></FONT></SPAN></P><P class="MsoNormal" style="font-size: 9px; "><SPAN style=""><FONT class="Apple-style-span" face="Arial" size="4" style="font-size: 10px; "><SPAN class="Apple-style-span" style="font-size: 11.6667px; ">here is one of hoy's ways of contextualizing the term:</SPAN></FONT></SPAN></P><SPAN style=""><FONT class="Apple-style-span" face="Arial" size="4"><SPAN class="Apple-style-span" style="font-size: 14.6667px;"><FONT class="Apple-style-span" size="3"><SPAN class="Apple-style-span" style="font-size: 11px;">"Though post-critique may appear to be a short form for "post-critical theory," post-critique need not think of itself a the legacy of Frankfurt School thoery exclusively. For instance, the social theorists Judith Butler, Slavoj Ziaek, and Ernesto Laclau have show that they can engage one another in productive discussion even if they diverge in their intellectual provenance and their theoretical commitments. Therefore, a flexible label is required to show that they share enough of a paradigm to interact with each other. 'Post-critique' is sufficiently flexible to include them, and also to include, for example, other current social theorists who are investigating race and gender." Hoy, pp. 17-18.</SPAN></FONT></SPAN></FONT></SPAN> <DIV><BR class="khtml-block-placeholder"></DIV><DIV><BR class="khtml-block-placeholder"></DIV><DIV><BR class="khtml-block-placeholder"></DIV><DIV>On another note: Martin comments in his article that:</DIV><DIV><BR class="khtml-block-placeholder"></DIV>_Similarly, the need to engage directly with messy realities called for by some post-critics is indeed urgent. The question is which realities you choose to engage with, and to what end. In other words: what's your project? This also means avoiding the elementary mistake of assuming that reality is entirely real—that is, pre-existent, €xed, and therefore exempt from critical re-imagination. For this, alliances are necessary._</SPAN></FONT><DIV><FONT class="Apple-style-span" size="3"><SPAN class="Apple-style-span" style="font-size: 12px;"><BR class="khtml-block-placeholder"></SPAN></FONT></DIV><DIV><FONT class="Apple-style-span" size="3"><SPAN class="Apple-style-span" style="font-size: 12px;"><BR class="khtml-block-placeholder"></SPAN></FONT></DIV><DIV><FONT class="Apple-style-span" size="3"><SPAN class="Apple-style-span" style="font-size: 12px;">Martin fails to say anything at all about what these alliances are. But the question goes beyond Brian's suggestion Trebor cites and i quote again:</SPAN></FONT></DIV><DIV><FONT class="Apple-style-span" size="3"><SPAN class="Apple-style-span" style="font-size: 12px;"><BR class="khtml-block-placeholder"></SPAN></FONT></DIV><BLOCKQUOTE type="cite"><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">Brian writes: ³One of the things that could be done right away is to use</DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">mobile communications media to constitute groups which could build up a</DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">sensory, narrative and relational consistency between each other, on a</DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">deliberately singularizing basis, at collective variance with respect to</DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">the norms of contemporary hyperindividualism.²</DIV></BLOCKQUOTE><DIV><FONT class="Apple-style-span" size="3"><SPAN class="Apple-style-span" style="font-size: 12px;"><BR class="khtml-block-placeholder"></SPAN></FONT></DIV><DIV><FONT class="Apple-style-span" size="3"><SPAN class="Apple-style-span" style="font-size: 12px;">This type of alliance-making isn't necessarily distinguishable from <FONT class="Apple-style-span" face="Baskerville" size="5"><SPAN class="Apple-style-span" style="font-size: 18px;"><SPAN class="Apple-style-span" style="font-size: 15px; ">pensé</SPAN><SPAN class="Apple-style-span" style="font-size: 15px; ">e</SPAN></SPAN></FONT> 68 experiments to invent new forms of subjectivity, and could very possibly lead to the same dead ends, socially and politically. It might be able to resist "hyperindividualism" but is still a form of individualism, which according to some readings, is a very detrimental mythological object/impasse. And Brian's comment could be interpreted as a form of techno-determinism, which attributes to technology a magical power of causality, capable of changing relations. what is needed is not, (if i'm at all understanding the term), "singularizing," but collectivizing (not the best word either), with strategies and tactics that effectively challenge not rampant libertarianism, but, the extraordinarily effective "masses" organized by neocon strategies/tactics. I have absolutely no faith that technologies of any kind can effect this because of some inherent socializing power. Support it, and/or hinder it, yes. The motivation that Trebor refers to is no doubt part of the issue, and that has to do, at least partially, I think, with networking local, small scale collectives. The key is "designing" effective communication channels between the networks and the local collectives. that is an important situation as i see it, and needs to be framed carefully, in order for technologies to be effectively designed and deployed. And they must be evolved in collaboration with those who will use them. Still, it seems to me that there is no pro-social chance for this currently in the US on an significant scale. </SPAN></FONT></DIV><DIV><FONT class="Apple-style-span" size="3"><SPAN class="Apple-style-span" style="font-size: 12px;"><BR class="khtml-block-placeholder"></SPAN></FONT></DIV><DIV><FONT class="Apple-style-span" size="3"><SPAN class="Apple-style-span" style="font-size: 12px;">One model for getting there, though, and for at least taking the "imaginary step" toward socializing technoculture, is "cellular democracy." see the article "Recalculating Consent," by Fred Foldvary at: <SPAN style="font-size: 15px; "><FONT class="Apple-style-span" face="Times-Roman" size="5" style="font-size: 20px; "><SPAN class="Apple-style-span" style="font-size: 20.3333px; "><FONT class="Apple-style-span" size="3" style="font-size: 14px; "><A href="http://www.gmu.edu/jbc/fest/files/foldvary.htmx.com">http://www.gmu.edu/jbc/fest/files/foldvary.htmx.com</A></FONT></SPAN></FONT></SPAN> </SPAN></FONT></DIV><DIV><FONT class="Apple-style-span" size="3"><SPAN class="Apple-style-span" style="font-size: 12px;"><BR class="khtml-block-placeholder"></SPAN></FONT></DIV><DIV><FONT class="Apple-style-span" size="3"><SPAN class="Apple-style-span" style="font-size: 12px;"><BR class="khtml-block-placeholder"></SPAN></FONT></DIV><DIV><FONT class="Apple-style-span" size="3"><SPAN class="Apple-style-span" style="font-size: 12px;">Direct action networks follow this model to some degree, and have sometimes proven very effective. And I mentioned the Social Mission models in Venuzuela in a previous post. But there is also the model of "societies," and the most effective, socially and politically, that i know of, in terms of organizing around its owe set of issues, is the Royal Society (with which we might always agree). see the section of its social policy, <FONT class="Apple-style-span" size="3" style="font-size: 12px; "><A href="http://www.royalsoc.ac.uk/page.asp?id=1167">http://www.royalsoc.ac.uk/page.asp?id=1167</A>. It has avery effective "social policy team" that undertakes positions and courses of actions for social change, such as its recent challenges to Exxon over its funding with millions of dollars of 39 science organizations that publicly deny global warming. </FONT></SPAN></FONT></DIV><DIV><FONT class="Apple-style-span" size="3"><SPAN class="Apple-style-span" style="font-size: 12px;"><BR class="khtml-block-placeholder"></SPAN></FONT></DIV><DIV><FONT class="Apple-style-span" size="3"><SPAN class="Apple-style-span" style="font-size: 12px;">It think it is utopian in a negative sense to think that any change, without organizing technoculture as a social movement, is possible. Martin doesn't make clear what he means by "alliances." but anything less than operating at that scale is a waste of time. what is needed, to begin to move in that direction, is what Bourdieu has called "the collective intellectual." This is what lists such as this one are in some ways, maybe a prototype CI, because the question, to what sociopolitical end/program, is not addressed. <FONT class="Apple-style-span" face="Arial">Bourdieu's </FONT><SPAN style="font-size: 13px; "><FONT class="Apple-style-span" face="Arial" size="4" style="font-size: 14px; "><SPAN class="Apple-style-span" style="font-size: 17px; "><FONT class="Apple-style-span" size="3" style="font-size: 12px; ">trans-indiviidualist entity must “fulfill negative functions: it must work to produce and disseminate instruments of defense against symbolic domination…”<FONT class="Apple-style-span" face="Helvetica" size="3" style="font-size: 12px; "><SPAN class="Apple-style-span" style="font-size: 13px; "> (</SPAN></FONT><SPAN style="">“For a Scholarship with Commitment,” Firing Back. New York: The New Press, 1998, p. 20) He rightly claims that the left is "several symbolic revolutions behind the right." The level of the symbolic doesn't always figure enough in political analysis or strategy. This connects to Martin's comment that reality isn't entirely real. But the collective individual must be more than negatively reactive. It must learn to be constructively constitutive. How?</SPAN></FONT></SPAN></FONT></SPAN></SPAN></FONT></DIV><DIV><FONT class="Apple-style-span" face="Arial"><BR class="khtml-block-placeholder"></FONT></DIV><DIV style="font-size: 12px; "><FONT class="Apple-style-span" face="Arial">Their does exist in the US, Architects,Designers, Planners for Social Responsibility: <FONT class="Apple-style-span" face="Helvetica"><A href="http://www.adpsr.org">http://www.adpsr.org</A>/. They seem to have very little organizational structure, nothing like the Royal Society. But could it? It exists, and could in theory become effective instrument. It could be the locus around which to build alliances. Or could iDC itself be such a locus? Or one point among an array of points in a distributed alliance? Could it itself be taken as a Paskian opportunity to self organize along these lines? Could we give it a specific, well-defined problem to solve? Say, a semester studio curriculum that focused on social prototyping of technologies for specific social case studies, which 20 people on this list would then teach, and then collectively share and compare results. The collective results would have the potential of significant impacts. As Spivak has commented, we are, many of us, outside in the teaching machine. Why not coordinate our efforts on making it a better, more effective, social machine? It desperately needs it.</FONT></FONT></DIV><DIV><BR class="khtml-block-placeholder"></DIV><DIV style="font-size: 12px; ">I'm in the beginning stages of work on a comparative analysis of organizing models. And i've just written an essay for Afterimage entitled: Relevance, Efficacy, Complicity: Screen Studies, ISEA, and the Civic Body, that is the first stab at this work, in case anyone is interested in it. </DIV><DIV style="font-size: 12px; "><BR class="khtml-block-placeholder"></DIV><DIV><FONT class="Apple-style-span" size="3"><SPAN class="Apple-style-span" style="font-size: 12px;"><BR class="khtml-block-placeholder"></SPAN></FONT></DIV><DIV><FONT class="Apple-style-span" size="3"><SPAN class="Apple-style-span" style="font-size: 12px;">mark bartlett</SPAN></FONT></DIV><DIV><FONT class="Apple-style-span" size="3"><SPAN class="Apple-style-span" style="font-size: 12px;"><BR></SPAN></FONT><DIV><DIV>On Sep 30, 2006, at 2:12 PM, Trebor Scholz wrote:</DIV><BR class="Apple-interchange-newline"><BLOCKQUOTE type="cite"><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">Brian Holmes wrote: ³At the very best, the post-critical future is a</DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">name for a contemporary utopia.²</DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; min-height: 14px; "><BR></DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">My odd phrasing of ³post-post-critical² (avoiding the even stranger</DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">³neo-critical²) referred to the concept of post-critical architecture,</DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">which is described as ³practices, variously named Œpost-critical¹ or</DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">Œprojective,¹ [which are] sharing a commitment to an affect-driven,</DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">nonoppositional, nonresistant, nondissenting, and therefore nonutopian</DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">form of architectural production.² [1]</DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; min-height: 14px; "><BR></DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">By asking how we can overcome global social problems if we see them as</DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">secondary in relation to technology, I suggested to move beyond future</DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">projections of urban practices that are blind to social issues. (There</DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">is plenty of that.) <SPAN class="Apple-converted-space"> </SPAN></DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; min-height: 14px; "><BR></DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">Brian informs us about RFID. Read ³Spychips² by Katherine Albrecht and</DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">Liz Mcintyre or look at the research at UCL in the UK where RFID tags in</DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">plane tickets are designed to allow airlines (and other interested</DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">parties) to track passengers in the airport before departure. [2]</DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">Another important move is that toward services that are called up by</DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">touching an object with your cellphone. [3] In India, RFID tags in</DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">armbands control mass pilgrimages. The application of RFID is broad. <SPAN class="Apple-converted-space"> </SPAN></DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; min-height: 14px; "><BR></DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">Last week a student pointed me to what we ended up calling "The Internet</DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">of Farming Things." This feature on National Public Radio (NPR) reports</DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">about the way today¹s farmers in the US use networked objects. They</DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">don't buy things that don't pay for themselves, for example. If you</DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">listen to this feature (see link at the end) you¹ll learn that also</DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">agriculture is deeply entrenched with networked objects. [4]</DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; min-height: 14px; "><BR></DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">Brian writes: ³One of the things that could be done right away is to use</DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">mobile communications media to constitute groups which could build up a</DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">sensory, narrative and relational consistency between each other, on a</DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">deliberately singularizing basis, at collective variance with respect to</DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">the norms of contemporary hyperindividualism.²</DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; min-height: 14px; "><BR></DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">Early examples of this exist already. The question is how to motivate</DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">the specific spatial networked sociality that you call for. How do you</DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">in fact cultivate such spatio-temporal network of practice? This links</DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">back to the questions that I raised in July when we talked about</DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">participation in the networked public sphere. To really understand the</DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">dynamics of participation is key.</DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; min-height: 14px; "><BR></DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">Then Brian says: ³the most dismaying thing to me is the slavishness of</DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">people who call themselves artists or intellectuals, with respect to</DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">their careers. The fetish-object that holds you on a leash is mainly the</DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">way you think you are appearing in the eye of your potential employer</DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">(or admirer, in an attention economy).²</DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; min-height: 14px; "><BR></DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">Yes, but I see this ³slavishness² less as obedience to a particular</DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">employer (like a boss or chair) than an issue with academia at large.</DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">Just take ³blind² peer review, or the tedious academic referencing rules</DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">that serve as accreditation. Or, look at dead wood publishing practices</DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">with hardly any distribution but high prestige value. Academic rules</DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">kill much of the personality and passion and radical politics of most</DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">authors. That¹s the leash.</DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; min-height: 14px; "><BR></DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">Wild academics with unorthodox ideas stand in the rain: somewhat in a</DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">peripheral position, without clear support and public. Being able to</DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">look at yourself into the mirror in the morning is the payoff.<SPAN class="Apple-converted-space"> </SPAN></DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; min-height: 14px; "><BR></DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">-ts</DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; min-height: 14px; "><BR></DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">[1] <<A href="http://tinyurl.com/zlqc2">http://tinyurl.com/zlqc2</A>></DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; min-height: 14px; "><BR></DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">A wiki project deciated to post-critical architecture can be found at:</DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; "><<A href="http://aaarg.e-rat.org/index.php/Post-critical_architecture">http://aaarg.e-rat.org/index.php/Post-critical_architecture</A>></DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; min-height: 14px; "><BR></DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">[2] ³Requesting Services by Touching Objects in the Environment² can be</DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">downloaded as pdf at<<A href="http://tinyurl.com/e8cxd">http://tinyurl.com/e8cxd</A>></DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; min-height: 14px; "><BR></DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">[3] <<A href="http://www.computing.co.uk/articles/print/2163719">http://www.computing.co.uk/articles/print/2163719</A>></DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; min-height: 14px; "><BR></DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">[4] <<A href="http://www.npr.org/templates/story/story.php?storyId=6144238">http://www.npr.org/templates/story/story.php?storyId=6144238</A>></DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; min-height: 14px; "><BR></DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">_______________________________________________</DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">iDC -- mailing list of the Institute for Distributed Creativity (distributedcreativity.org)</DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; "><A href="mailto:iDC@bbs.thing.net">iDC@bbs.thing.net</A></DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; "><A href="http://mailman.thing.net/cgi-bin/mailman/listinfo/idc">http://mailman.thing.net/cgi-bin/mailman/listinfo/idc</A></DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; min-height: 14px; "><BR></DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; ">List Archive:</DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; "><A href="http://mailman.thing.net/pipermail/idc/">http://mailman.thing.net/pipermail/idc/</A></DIV><DIV style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; min-height: 14px; "><BR></DIV> </BLOCKQUOTE></DIV><BR></DIV></BODY></HTML>