Hypertrail. Herlander Elias
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Another aspect that is part of the on-going revolution is that rather than disappearing screens have become omnipresent everywhere. The generalized Screen-centered State (Lipovetsky & Serroy, 2007, 23) is something we cannot escape. It is curious that McLuhan in the 60s spoke about the “Irresistible revolution” and that “we become what we behold” (1994). As a matter of fact, he noticed the beginning of a new wave of people. Alvin Toffler began where McLuhan left off and presented the theory of The Third Wave [1980], and now like Nicholas Carr sees it: “This new wave, he concluded, ― will be very disruptive” (2008, 40). Disruption is one of those keywords that float in our contemporary times. Some people, like Nunes, say that it is an artistic endeavor or a side effect of information theory, but we are sure that this “poetics of noise” (2011, 16) is getting widespread no matter what. For instance, Lunenfeld is a believer not in hypermodernity governed by speed, screens and brands but in “unimodernity” because everything is being leveled by the playing field of what he calls the “unimedia” (Lunenfeld, 2011, xvi). It means that by using the same media every person stands attached to the same time, the same epoch, the same customs and brands. It is a cyber-system unfolding and reaching out to us when we think that we are the one reaching out for it. We become what Gibson calls “creatures of screens” (2010, 155). Now we cannot live without them. These screens are not just screens. They are computerized devices in our pockets and smartphones are the apex of this reality. Meanwhile, as social media content distract the audiences “data has become more powerful than oil” (Gerd Leonard, 2013). Some vampiric corporations that only want to know everything about us are extracting data from us. These are very different times, indeed. “This is the experience of living full-time on the Net (...). We are all cyborgs now” (Turkle, 2011, 152).
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