in which i present some rambling responses to the work, largely incoherent to anyone who hasn’t read it:
His date of birth is important here. 1979. Not ‘69 and definitely not ‘89. 1979 puts him right in a sweet spot of internet engagement that allows for the type of diffident familiarity on display here, in which “that which is gone” will always remains coterminous with youth and the point at which — esp. for certain intellectualizing romantics — our idealized visions of the world “wie es eigentlich GESOLLT sei” are forged. and, at the same time, that youthful introduction to the medium (1979) has allowed for a relatively seamless transition to both the ease and functionality of internet usage. and I should know, being born in 1983, well enough within the range to share basically the same assumptions and experiences as Renouard towards the internet, towards our perception of what has been lost and what has been gained. a related question — about whether this chronological proximity predisposes me towards a sympathetic reading of the work — I’ll have to table for now.
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possibly base to admit, but hard to deny, that some large degree of the pleasure of works like this (along with David Markson’s late works) comes in the bon mots, trivia, and anecdata collected in the epigraphic nature of the work (zum Beispiel: here, the aside about Charpak trying to hear “recordings” of the deep past inadvertently preserved in the vinyl-like grooves of classics Green pottery).
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Whether intentional or not, many of his sections, especially in the chapter on death and the endurance of our digital presence, contradict the point he is seemingly trying to make about the psychological novelty of the Internet. For example, mentioning Gary’s story about a mother who schedules letters to her absent son, knowing that she will die, in allowing her to live on in his ignorance.
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pg 69 = good
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The danger here, of course, is that the very monumentality and malleability of the subject he is describing also makes any such diagnosis rapidly outdated. For example, he spends quite a bit of time discussing Facebook and its various, and shifting, unwritten rules and codes of ethics and etiquette, not quite factoring in transparently enough the ways in which these are already superseded by the crowd that will use them (Facebook users), and irrelevant to the crowd that doesn’t (anti Facebook), even if, most times, this latter group is actually more inundated with and deeply involved in Internet culture than the former. What I’m saying, in short, it’s just that young people don’t use Facebook.
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An embarrassing 9th chapter (the classical symposium presented, however, as a modern-day Wikipedia and Facebook [the Universal Book of Faces]). Oof.