Dataist

Hara way offers a powerful new myth — the cyborg — for our postmodern dataist era which, according to her, follows a "command-control-communication-intelligence" code.

If the retro-futures are based in externalization and visibility, then one notices in the architecture of Future World the very erosion of the visible and the dataist implosion behind the mirrors of anonymous technocultural interfaces.

And rest assured, as the productivity of the dataist world surges, we will be kept fed and entertained.

Operating a computer is not a complex task. Anybody can be taught to operate a computer. On the other hand, the smartest computer dataist cannot sit down at the control of a computer he had never seen before and make it do anything.

There are not enough chefs and too many "dataists" handling data that our current disciplines cannot possibly prepare, serve, and digest what they make by themselves.

If the Temeraire represents grounded theory (and other dataists) and at her last berth postmodernism waits, what about hermeneutics and critical theory?

The Dataist historians reject historiography on a theoretical level; the Interpretationist historians trade off their own productivity for foreign credits.

In its extreme form, proponents of the Dataist worldview perceive the entire universe as a flow of data, see organisms as little more than biochemical algorithms and believe that humanity's cosmic vocation is to create an all-encompassing data-processing system — and then merge into it.

In a Dataist age, meaning is generated by the external data processing system.

Dataist works are not singular art objects but algorithmic procedures and digital databases that have a symbolic description.

The "Dataist" works are not only unique art objects. They are algorithmic processes and data bases. The Dataist art works can appear as existing in a 3D space, and as moving in the time.

As a matter of fact, evidence shows that while the Chinese Interpretationists owe a heavy spiritual debt to Hegel and Marx, the Dataists are no less a true intellectual heir of the Rankean school than of the Ch'ing philological tradition.

However dissatisfied we are with the “Dataists” and the “Interpretationists,” due recognition must nevertheless be given to their respective contributions to the study of Chinese history.

Just as capitalists believe that all good things depend on economic growth, so Dataists believe all good things – including economic growth – depend on the freedom of information.