COMMUNICATIONS IN THE 21ST CENTURY The Mobile Information Society
	NEW PERSPECTIVES ON 21ST-CENTURY COMMUNICATIONS Conference, May 24-25, 2002 Hungarian Academy of Sciences

This presentation will offer 9 propositions, divided into 2 parts. The initial 5 theses are dealing with concepts, while the remaining set of claims will address more tangible problems in media studies.

1. The hype surrounding tele-presence deserves to be taken seriously.

Quite a number of scholars frown upon recent excitement about an alleged new dimension of experience, called cyberspace. In view of the slogans widely circulated they seem to have a good point. There is an irritating resemblance between advertisements for stylish digital gadgets and pronouncements coming from certain quarters of post-modern media theory. Captions like Telepresence: A Technology Transcending Time and Space or Telepresence: live, interactive, look where you want video on the Internet evoke flights of metaphysical phantasy together with more robust reflexes, familiar from e-commerce. Yet, as William J. Mitchell has noted with respect to the term cyberspace: It's a figure of speech that has emerged to cover a gap in our language.¹ Responding to this need, here is a well-considered definition:

"Telepresence is the art of enabling social proximity despite geographical or temporal distances through the integration of computers, audio-visual, and tele-communicative technologies."²

Such clear and useful explanations do not make the headlines, though. It seems that the gap in our language which accounts for the excitement in popular discourse, does not call for a simple patch. Tele-presence is touching on magic and mystery; one cannot easily resolve this semantic surplus within a sober analytical account.

Perhaps this is not even a good way to proceed. The lack of technical expertise in common talk about digital technologies is a genuine symptom of its tenuous hold on the underlying issues. It does not help to kill the messenger. Consider the following phrases picked from a paragraph written by the German philosopher and journalist Florian Rötzer: the disappearance of distance and duration … space traffic cancels out all boundaries between cultures … a pluralization and relativization of reality.³ These are pathetic words but everyone will recognize the problem. Spatial distance and temporal duration seem indeed to have vanished in the age of global, inter-active telecommunication. It might be objected that networked computers have obviously neither abolished space nor time. True enough, but this objection marks a fallback position without facing the challenge.

2. We cannot afford current, easy explanations of tele-presence.

Transcending time and space or the abolishion of distance and duration are indications of a genuine disturbance, yet those locutions have to be handled with care. There are no laws against poetic exaggerations in the public relations industry and it might seem unobjectionable to use speculative license to capture the exhilaration and awe that comes with borderless information interchange. But such constructions, offered as explanations, turn into thought hazards. Take, for example, distance. Tele-presence is supposed to eliminate distance. But if you really push the loss of distance you end up with mysticism. Understanding technology turns into zen-like utterances.

One way to see the problem is to observe that we cannot make sense of the puzzlement we are faced with without a working distinction between proximity and distance. Paul Virilio complains that:

"closer to what is far away than to what is just beside us, we are becoming progressively detached from ourselves."⁴

There is no way to comprehend the complaint but to master the ordinary use of closeness. It has to be presupposed and supplemented with the additional twist suggested by the author. Imagine someone lacking any understanding of closeness: she will not profit by being told that newly available techniques are bringing distant events close to her. We need a concurrent mastery of tele-distance to be able to distinguish between the physical environment and those peculiar impressions we want to classify as close by, yet coming from afar. And we have to keep this separate from the close distance a phenomenologist might want to describe, e.g. the tension arising between persons keeping away from each other in an elevator.

The reason for the confusion often encountered in promotional talk about tele-presence is quite simple. Certain concepts such as left and right or true and false work in pairs, hence the occasional temptation to overstress one component. A notorious example is Baudrillard's universal simulation. Such conceptual extravaganzas almost inevitably lead into dead ends. As soon as it is recognized that deception only makes sense vis a vis knowledge the pendulum swings back: If there is no knowledge, there is no deception either. The dialectics between proximity and distance is a case in point. If we take the abolition of distance and duration as anything but shop talk from media journalists we embark upon a journey that can only end in philosophical embarrassment.

3. Our web of belief is under stress. Tele-presence calls for a re-examination of some basic concepts in epistemology.

A contradiction seems to have emerged. How can one state that hype has to be taken seriously and yet insist that this leads into a dead end? One way out is to accept the surface paradox of ubiquitous presence as a first impression and look elsewhere for a more promising approach to the problem thus emerging. A good way to start is the time-honored epistemological scenario developed in parallel with modern science. According to this paradigm human perception is regarded as an essential ingredient in the acquisition of knowledge. Humans are sentient organisms, interacting with their environment in space and time, according to their capacities of apperception. It is trivially true that sensual input into the nervous system has to be triggered by stimulation arising within the vicinity of the receiving entity. Anti-metaphysical empirical philosophy, in due course, established sensory affection as a prerequisite of the epistemological process.

Causal chains are, however, not restricted to the neighborhood. A person can be affected by nuclear radiation or by the depletion of the earth' ozone shield. The scope of technologically mediated impingement upon the human subject has been spectacularly enlarged in the preceeding century, just think of electricity, wireless communication and computer networks. Our familiar epistemological scenario has been developed to model the cognitive process accompanying the lightening of a candle, but it is seriously overtaxed in dealing with a light switch. Yet, interestingly, the advent of electricity has not forced any revisions upon epistemology. The probable reason for this is that causal connections are really not the important part of the story. Space can be bridged by extremely fast physical processes, but this is not in itself a challenge to the established concept of knowledge, since it is carefully separated from causal machinery.

The characteristic ingredient in any epistemological account is the use of signs. Semiotic dimensions are orthogonal to causal dependencies. Perceiving a word or a picture is not just a case of submitting to a physical input. The recognition of an actress in a newspaper, to pick an example, is peculiarly exempt from her physical whereabouts. The workings of human cognition have usually been discussed within certain semiotic frameworks, the most prominent tools of mediation being concepts or sentences. Such bearers of information content seem to occupy a realm very different from electrical currents running though a wire. Still, in a way that's ancient history. One important presumption underlying the classical setup has become obsolete.

Old signs were pretty static: spoken words, texts, pictures. Their presence to the senses was an all or nothing affair. A meaningful utterance has to be heard by someone, sharing the speaker's location. A given text had to be perceived within a narrowly defined environment. There simply was no option of a text being presented via causal mechanisms from the opposite end of the world in real time. Signs, even though they mediate possibly distant content have to be embedded in the immediate range of sensual perception. And even today, signs, though they mediate possibly distant content, have to be embedded in the immediate range of sensual perception. A dramatic change has, however, occured on the level of technological mediation: contemporary machinery allows us to significantly enhance the causal underpinnings of sign systems. It has become impossible to base knowledge claims exclusively on neighbourhood perception. A live report on TV does not fit into the pattern of the testimony of the senses. When a reporter addresses her audience via a screen we assume a causal chain leading far beyond the living room and giving credibility to her sentences. Classical epistemology distinguishes between sensual affections and conceptual activity. It does not provide a place for cognitive content transmitted by instant tele-mediation.

4. Presence refers both to a mode of time and to a spatial quality. This link-up is under serious stress and should be used with care.

Language provides a nice illustration of the preceeding claims about the tele-epistemological innocence of classical philosophy. It offers the same expression, namely presence, to designate a given moment and attendance at a given moment. To be present easily extends into at the present time. The reason is quite clear. Given the typical scenario of knowledge acquisition prior to the advent of telecommunication sensual perception of spatial objects -- exempting objects seen through a telescope -- coincided with their actual presence. Signs have, of course, always been able to bridge large distances. But they were simply not hooked into an extended causal framework of technologies transmitting information from a given place to distant places with practically no delay.

The outcome is well known: telephone, radio, TV and the Internet offer a kind of semiotic globalization, i.e. they provide regimes of symbols that are no longer governed by the constraints common to ordinary speech, writing and print. Make no mistake: qua signs the color dots on the monitor are not at all immediate. Their pervasive presence is not a means to overcome the distance between signifier and signified. Still, we can hardly escape the strong impression of something one might call representational immediacy which is a tentative description of a specific techno-semiotic arrangement, namely the instant availability of a set of symbols around the globe at any given time. Just think of the huge TV-screens installed in some soccer stadiums. They depict the game, as seen in million homes, to the crowd attending the actual event. To talk about the disappearance of distance and duration does seem to make sense in such circumstances.

It is, nevertheless, a misguided move as can be shown by the following argument. Spatial categories, it is true, fail us in a certain, significant sense, as the crowd's enthusiasm is fed by pictures manipulated in a remote recording studio. This does not, however, imply the breakdown of duration, quite the contrary. The whole point of the exercise is to let spectators across the continent participate in a given moment. Presence in the temporal sense remains very much in force.⁵ It is impossible to have tele-presence without a common spatial and temporal grid, but both differ in a significant way. The entire planet can be regarded at one moment in time -- it cannot similarly be positioned at one single spatial coordinate. All of mankind may for certain purposes be treated as being co-present in a temporal sense, but it cannot be physically joined together in Budapest. We have to come to terms with a pervasive break of symmetry as the spatial meaning of presence is split off from its temporal meaning. In tele-presence people are sharing a particular moment, but they do not share a common place in a comparable meaning of the term. An Internet chat proceeds in real time, yet the chat room is a software construct. The category of being present in a chat divides into sharing the actual moment and inhabiting a virtual environment.

5. Life originates in the Here and Now. When its symmetry is broken, the likely result is information overload.

Think of a person arriving at a cinema, wanting to spot a friend among the mass of people queuing for a movie ticket. She calls him on his mobile phone. Both want to attend the same film at a particular time, but are they present at the same place? In a trivial sense they certainly are, yet in the light of media theory things are more complex and more interesting. The friend's location, if he answers the call, is not just a slice in the common three-dimensional coordinate system; his presence is mediated via an elaborate mechanism of wireless signals, possibly by extra-terrestrial radio devices.. While their common time frame is unaffected -- both wait for the film to start at 7 p.m. -- the space they occupy is an intricate hybrid phenomenon. Take another example. A person stands in front of a camera and looks into a monitor which shows her picture as it is simultaneously transmitted on TV. Permit me to skip the detailed analysis of this kind of proximities and tele-distance and suffice it to say that it would be hopeless to base it on traditional spatial presences.

Mediated presence suggests the following picture: something is close at hand, even though we employ tele-transmission to bridge a real life distance. This might be good enough to describe a two way intercom, but it is insufficient to deal with more advanced forms of tele-presence. Mediation, in those cases, covers the planetary space in a single move. With only minimum exaggeration one can talk of a tele-communicative continuum which covers all relevant agents simultaneously, even though the remain seperated by vast distances. Presence is temporal actuality and the challenge is to master this presence against the backdrop of multiple information channels constituting a second nature environment, namely virtual space.⁶

6. Symbolic systems depend on material signifiers. Ubiquitous digital telecommunication disturbs many of their familiar patterns.

It is mainly under the impression of electronic data exchange that scholars have become aware of the close fit between traditional means of communications (like speech, writing and print) and their informational content. A well-established mature technology like the printing press can, with the benefit of hindsight, be seen as a stabilizing factor in the social production, propagation and administration of knowledge. This does not only hold for Gutenberg-type interchange, but extends to more recent forms like photo, telephone or radio. In every case a technical medium was domesticated into a set of devices and conventions that imposed its restrictions onto the possible Gestalt of its symbolic outcome. There are genres of phone conversation or radio programs just like the well-known literary genres.

This situation is currently changing. The category of so-called secondary orality which was introduced to designate the post-Gutenberg option of spontaneous communication directly transmitted in broadcasting and computer networks is inadequate to capture what is happening in the field of electronic media. Photos and films, to pick just one example, are still widely seen in historical terms, as outcomes of a certain photo-chemical process. But it is obvious that this story has been increasingly undermined by digital procedures. As pictures and sounds can be freely generated and transformed by multi-media software their surface appearance and their concomitant social role become mere epiphenomena of an underlying electronic design that does not distinguish between text, picture and sound.

We do still, to be sure, distinguish a monitor from a speaker and a printer. The sensory modalities served by those respective machines are unlikely to disappear. But, like in the case of tele-presence, electronic information processing blurs previously natural distinctions. Prior to maximum-resolution graphical software the optico-chemical mechanism of photography certified the authenticity of the picture, prior to the advances of psycho-acoustical modeling a high fidelity recording was the most authoritative source of audio rendition. Such analog media-techniques loose their traditional capacity to shape content.

7. Several defining distinctions between established types of communication are no longer well-founded.

An engineer will strive to optimize signal transmission, but his expertise is embedded in institutional practice. We were socialized into a culture that made a difference between telephone, radio and computer networks, but it is impossible to guess the future course of wireless transmission. Take the development of digital audio web-casting. It takes only a moderate amount of expertise to make a computer into a private radio station. You can play music from the CD-drive or pipe a live event through the sound-card. It will instantly be received on a global scale. The consequences are widely unforseen. Imagine several million radio stations, each running on a standard PC. This is, of course, not going to happen, since it would spell the abolition of the social pattern ordinarily associated with radio stations. As long as the term makes sense there have to be comparatively few of them, governed by government regulations and largely intended to make money. Such institutional constraints simply don't fit web-casting which will, in all likelihood, thoroughly change the established patterns of public as well as commercial broadcasts.

Technology change is closely linked to politics in this area.⁷ The electro-magnetic spectrum used to be subdivided into frequency bands for radio transmission. Since those resources were limited it was deemed necessary for governmental agencies to supervise the allocation of segments of the spectrum. This is, of course, just a fancy way to express the common wisdom that radio stations have to be fitted into the available bandwidth. It's clearly the opposite of the Internet protocols and -- as it turns out -- it is in fact an incorrect assumption. Conventional radio technologies were shouting across the whole range of their alloted bandwidth, i.e. they used strong signals to overcome noise and disruptions. There are more economical ways of safely propagating radio signals. Equipped with computer chips receivers can pick out and process information in more sophisticated ways. Spread spectrum methods allow a practically limitless number of transmissions over the whole range of the spectrum. Digital supplement radio does not, at least as far as interference-free transmission is concerned, require government regulation. And it is fit for the handling of IP/TCP which adds another twist to this already somewhat confusing account of transgressive technological developments.

A radio set connected over the Internet protocols is a two-way device and can, given a suitable digital receive and send data. One use for such machines is environmental information gathering in regions difficult to access, i.e. monitoring certain parameters in tropical rain-forests. Comparatively cheap radios or web-cams that can be manipulated via an IP-address are just precursors of things to come.⁸ Now, for a final point, consider that the next generation mobile phones, implementing the UMTS standard, employ precisely spread spectrum technology to boost performance and increase available connections. Our habitual attitudes towards information genres are becoming increasingly detached from their de facto implementation as the convergence of technologies drain the meaning out of familiar distinctions like one-to-one, one-to-many and many-to-many communication.

8. To cope with mediated presence a new kind of geography will have to be developed.

In former times typical representations were closely dependent on place and change of place. A painting by Rembrandt has to be moved to an exhibition outside Amsterdam, and -- even discounting the aura -- its photographic similes occupy definite locations. The tense present of telecommunication imposes different rules on verbal pictorial content. Even though a politician's speech might still be delivered to a local audience, there is all the difference between this occasion and its being reported on television. TV politics is clearly the dominant force in contemporary democracies. It offers a symbolic system built upon the simultaneity of audio-visual information. The title of Austrian TV's main news show actually sums it up pretty well: Zeit im Bild, roughly Depicted Time.

These are relatively modest implications of tele-presence; challenges we have had half a century to face. But, as a glance at recent technical advances shows, the comparatively familiar informational set-up of the 20th century is in turmoil. Jacking a microphone into my sound-card and assuming a certain set of software tools I can talk to any person on the Internet for very little money for an unlimited amount of time. How should this option be called? It's neither radio, nor telephone in any established sense, just as web-cams are neither films nor TV. The situation is similar to 19th century architecture which superimposed its ancient canon of forms upon the new building materials. Mediated presence is full of surprises and possible embarrassments.

But isn't this just -- modern -- life? One plausible reason for the Enron debacle is that fund managers of the cheated trusts were not up to the highly sophisticated instruments of accounting and credit developed in the preceding decade. And, touching upon an issue closer home, isn't the current success of a right wing movement in Austrian politics a direct consequence of the dissolution of clear cut categories and borders once the iron curtain was lifted? Viewed against widespread economic dissatisfaction and geo-political upheaval I seem to have dealt with extremely benign confusions. The preceeding remarks have, admittedly, to be put into perspective. Their purpose has not been to proclaim yet another new age, but rather to draw attention to two structural features of information society: (1) a certain detachment of space from time and (2) a profound rearrangement of the very framework of the tele-communication industry. If this is the diagnosis, stripped from sensationalism, what does remain of the more alluring side of cyber-philosophy?

9. History is impossible without bodies, which are impossible without distance.

The hype surrounding tele-presence deserves to be taken seriously. But how to avoid profound hype? Here are some tentative observations on a high level of abstraction, combining both descriptive content and metaphysical impact. The nuclear bomb was the first device which made people aware of the fact that a single, local action could have instant global repercussions up to the destruction of the planet. On a more peaceful note the moon landing was a historical moment, demonstrating how, at a certain date, the entire globe could be considered one united location. The quality of temporal presence can thus be projected onto the spatial framework. Nuclear energy and broadcasting are comparatively unsophisticated examples to make this point. Mediated presence has become much denser. In 2001 private mobile phones rather than the military power of the United States provided immediate responses to an ongoing terrorist attack. Such incidences seem to suggest that we will have simultaneity plus ubiquity in the not too distant future, i.e. tele-presence in the strong sense.

This prognosis rests upon a conceptual confusion. Symbol systems are capable of literally presenting states of affairs across big distances and they can, nowadays, be linked to their sources with the speed of light. This makes for causal simultaneity which may even go both ways, including feedback to the originating source. And causally triggered events can, in the limiting case, engulf the entire space-time. But here is the catch as far as tele-communication is concerned: symbols are different from causes. To put it in more cautious analytic terms: we are dealing with two autonomous levels of description, difficult to reconcile. Global warming is a causal process affecting the entire planet, but it does not carry any particular information. Pristine electro-magnetic waves are, likewise, ubiquitous and uninformative. The fact that engineers have managed to encode content into such natural phenomena should not lead us to confuse causal connections with symbolic features. Even if the symbolic medium is, in a way, omnipresent, this does not mean that we are in the presence of the things symbolized. To use a symbolism amounts to recognize a categorical distinction between the material of the signifier and its designation. This holds for pointing to an adjacent tree as well as for recognizing the face of a singer on TV. The speed of light and feedback mechanisms simply do not enter into this equation.

The conclusion is not that one should be insensitive towards the implications of instant global signification technology. It's just a reminder that symbols differ from simple objects. Human evolution is built upon this mild case of schizophrenia which makes us able to present an object that is physically absent. Tele-presence seems to hold the promise of this gap to be eventually closed. But think again. What would be achieved if signs were to be fused with designations within a single cosmic instant?

Cosmological theory tells us that the history of the universe can only be reconstructed from radiation caught by our observation instruments in earth-time. To arrive at an astronomical understanding such signals have to be mapped back onto space-time, reintroducing distance, absence and process. Now imagine the planet viewed in God-like immediacy from a far away galaxy. All significant spatial relationships would be merged into a tiny spot of light. An intelligent being out there would have to unravel the mystery, re-introducing a pattern of spatial coordinates and symbolic communications bridging its extension to understand the human condition. The thought experiment can have a sobering effect. If you are tempted to regard tele-presence as an overcoming of distance and duration, think of yourself as looked upon from a distant galaxy. You are an unremarkable blob, waiting to be reverse engineered into a story within time and space.

1. William J. Mitchell Replacing Place in: Peter Lunenfeld (ed.) The Digital Dialectic. New Essays on New Media. Cambridge 2001. p.113.

2. Gerald M. Karam Telepresence -- Current and Future Technologies for Collabaration. (Did the Interstate system kill Route 66?) in: Ontario Telepresence Project. Final Report. Information Technology Research Center. Telecommunication Research Institute of Ontario 1995. Available at http://www.dgp.toronto.edu/tp/tphp.html. (Accessed 2002 05 15)

3. Florian Rötzer Virtual Worlds: Fascination and Reactions in: Simon Penny (ed.) Critical Issues in Electronic Media. New York 1995. p.126

4. Quoted in Barry Brown, Nicola Green and Richard Harper (eds.) Wireless World. Social and Interactional Aspects of the Mobile Age. London 2002. p.26.

5. One might attempt to additionally jump out of the time frame, but this is not the topic of my talk.

6. To discuss virtuality is beyond the scope of this paper.

7. Lawrence Lessig has written an elucidating analysis of this. Much of what follows is inspired by his book The Future of Ideas. The Fate of the Commons in a connected World. New York 2001.

8. For more detail see The Cook Report in Internet Broadband Spread Spectrum Wireless Extends Internet Reach of ISPs & Field Research Scientists. Available at http://wireless.oldcolo.com/biology/progress2000/cookjul.pdf. (Accessed 2002 05 17