The Matrix Essay Research Paper Reality Bytes

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World Bytes: A journey through perceptual experiences of world in & # 8216 ; The Matrix & # 8217 ; and the technological universe.

The thought for this thesis arose from the apogee of a figure of ideas that have interested me for some clip. The inquiry of & # 8216 ; world & # 8217 ; has ever intrigued me. I perceived it as touchable and exact but at the same clip intensely vulnerable. I saw the infirmities of & # 8216 ; world & # 8217 ; exposed by the many differing ways it can be perceived. These differences of perceptual experience can be attributed to factors such as age, sex, coloring material, nationality, faith, political positions, all of which alter the manner we process what are presented to us as & # 8216 ; facts & # 8217 ; by our senses. So legion are these factors, I reasoned, that every individual life, or that has of all time lived must hold a alone sense of world. A point of perceptual experience so tailored to his or her ain individuality that it could ne’er be shared precisely with anyone else. Having considered this thought, I arrived at a primary solution that there was no such thing as a shared world. Furthermore, the word & # 8216 ; world & # 8217 ; should merely be used tentatively and merely accurately in relation to a specific single & # 8217 ; s position of a topic. However, holding arrived at this decision I became cognizant that leting single worlds was non a solution, so it simply raised more inquiries. The encephalon is a complex organ trusting on of course produced endorphins and chemicals such as seratonin to keep a province of perceptive normalcy, if this chemical balance is altered so the persons perceptual experiences of world are besides capable to alter. How is the world of the person affected if they are enduring from depression? Is it the bleak or the hopeful that forms the world for that person? How are we to see the differences that occur in the head when intoxicated through drink or drugs? These were complex factors that I realised would necessitate turn toing in order to work out the & # 8216 ; world & # 8217 ; inquiry. Having run into issues high above the fields of my idle considerations I mentally shelved the job and it was non until the summer of 1999 that inquiries of world were raised one time once more.

My ground for oppugning world one time more was the release of the Wachowski Brothers movie The Matrix. This scientific discipline fiction movie presents the thought that the universe around us is an semblance. What we perceive to be world is in fact a computing machine simulation ( called The Matrix ) which is inputted straight into our encephalons doing us believe that we are populating normal lives when in fact our inert organic structures are supplying heat to power the machines which, after old ages of human service became intelligent plenty to hold taken over the universe.

In add-on to the basic inquiring of world within the narrative line, The Matrix explores the importance of other countries concerned with perceptual experiences of world such as dreams and destiny. Coming as it did at the very terminal of the twentieth century, The Matrix as with many plants of five de si? cle trades with the ultra-modern and an revelatory position of the universe. At a clip when the terminal of an epoch is nearing, particularly an ending/beginning every bit hyped as & # 8216 ; The Millennium & # 8217 ; , subconscious frights abound. While progresss in engineering have left us less to fear than of all time before in footings of hurt and disease, engineering itself fills the nothingness. In this instance, The Matrix trades with the common fright of an complete dependance on machines. At a clip when the universe at big was concerned about the effects of & # 8216 ; The Millennium Bug & # 8217 ; machines turning on worlds was a valid concern and it was this facet that besides interested me. While non c

ncentrating on the likeliness of machines taking over, the turning portion they play in building and keeping our worlds is of import to see. Where do we pull the line between what we perceive as & # 8216 ; world & # 8217 ; and a computing machine generated representation that may be more & # 8216 ; existent & # 8217 ; than the original? In replying this inquiry I will mention to the work of Aldous Huxley, specifically The Doors of Perception in order

to supply a position into the significance of enhanced hallucinogenic worlds. Building on the thought of chemically enhanced world I will analyze, utilizing the Hagiographas of Jean Baudrillard, the extent to which unnaturally created world in footings of media presentation and has affected our perceptual experiences of world. I will besides mention to Baudrillard & # 8217 ; s work on simulacra and research the significance of duplicate and reproduction on normally held thoughts of world. With this in head I will research the thought of & # 8216 ; world & # 8217 ; being distilled into a matrix of binary codification and if so, what does that state us about our supposedly organic worlds? It is these inquiries, along with legion others that I hope to reply during the class of this paper. I besides wish to analyze in item how the human head has adapted to the outside universe, how & # 8216 ; world & # 8217 ; has been constructed to supply an acceptable platform on which to populate, how that world may be maintained and finally the significance of how it may be undermined.

Chapter One: Constructing World

& # 8220 ; The head is its ain topographic point, and in it self

Can do a Heav & # 8217 ; Ns of Hell, a Hell of Heav & # 8217 ; n & # 8221 ;

The importance of a solid base on which to build the events of mundane life is evident throughout literature. The first lines of The Bible read:

& # 8220 ; In the beginning God created the Eden and the Earth. And the Earth was without signifier and nothingness & # 8221 ;

To hold this statement at the really beginning of The Bible illustrates the human demand to organize the universe into a recognizable world where the unknown can be explained. In early times the creative activity of the universe was, from a scientific point of position, a enigma. In order to make a base on which to construct their worlds, world devised accounts for the creative activity of the universe. Much as God moulded the shapeless Earth into its current signifier, world fashioned a belief system as of import to life as the universe itself.

Two thousand old ages subsequently, the issues of world are still unresolved and new inquiries are being raised. In scriptural times, adult male was alone in his ability to ground and communicate ideas and thoughts. He was God & # 8217 ; s take capable and the ground the universe and all its & # 8216 ; worlds & # 8217 ; had been created. Nowadays machines and computing machines form such a big portion of our lives that mankind & # 8217 ; s singularity is called into inquiry. Computers now perform complex computations 1000000s of times faster than the human encephalon and are able to take actions based on those computations with reaction times far in progress of human physiological properties. In add-on to countries where machines have been made superior to human capablenesss, the differentiation between adult male and machine has become blurred:

& # 8220 ; What is Real? How do you specify Real? If you & # 8217 ; re speaking about what you can

feel, what you can smell, what you can savor and see, so Real is merely

electrical signals interpreted by your brain. & # 8221 ;

Here the connexion is made between the universe of adult male and the universe of machines. We are as dependant on electronic information as the computing machines and machines that we have created. More significantly, if external stimulations can be coded into electrical urges that our encephalons decipher, can higher thought procedures and emotions be likewise synthesised? This is a inquiry I hope to research in this thesis but it is here, where we realise the similarities between physiology and engineering that the name & # 8216 ; The Matrix & # 8217 ; , ascribed in the movie to the practical world computing machine programme fed to the worlds, is so important. The root of the word & # 8216 ; matrix & # 8217 ; is the La

in & # 8216 ; mater & # 8217 ; intending female parent, pluralized to & # 8216 ; matris & # 8217 ; meaning at the basest degree a figure of uteruss or animate beings kept specifically for the intent of engendering. Further definitions are listed as,

1 a mold in which a thing is cast or shaped.

2 an environment or substance in which a thing is developed, a uterus.

3 Math. a rectangular array of elements in rows and columns that is treated as a individual component.

4 Biol. The substance between cells or in which constructions are embedded.

5 Calculating a grid like array of interrelated circuit elements.

It is interesting to observe that the word can mention to both the organic nature of gestation and birth and besides the electronic codification used by a digital camera entering the procedure. Additionally, in its first definition, the word is used in relation to industry and duplicate. The choice of the word & # 8216 ; matrix & # 8217 ; for usage in the movie is hence carefully chosen, and is accurate in depicting the legion maps that The Matrix performs within the movie aside from the chief facet of making a life, & # 8216 ; existent & # 8217 ; universe from electronic codification.

In proposing a universe that is wholly manufactured from a codification, The Matrix inquiries that which we base our worlds upon every bit good as the significance of the world that is presented. The construct of one & # 8217 ; s milieus being constructed from computing machine codification is hard to hold on and harmonizing to The Matrix, hard to implement. Harmonizing to Agent Smith, when the machines foremost enslaved worlds,

& # 8220 ; the first Matrix was designed to be a perfect human universe, where none

suffered, where everyone would be happy. It was a catastrophe. No 1 would

accept the plan. Entire harvests were lost. Some believed we lacked the

programming linguistic communication to depict your perfect universe. But I believe that as a

species, human existences define their world through wretchedness and agony. The

perfect universe was a dream that your crude cerebrum kept seeking to wake

up from. & # 8221 ;

Interestingly, this facet of The Matrix echoes The Bible in footings of The Garden of Eden. Just as Adam and Eve could non populate in Eden, it is suggested that the human encephalon constructs its world based upon wonder, hierarchy and agony. The human head is speculative and the wages for success is advancement among one & # 8217 ; s equals, the penalty for failure is enduring. In add-on, this construct is besides a base for the mode in which Buddhism constructs world, the Four Baronial Truths:

1 That being is enduring.

2 That all agony is caused by ignorance of the nature of world and the greed that is

created by ignorance.

3 That agony can be overcome by mentally rejecting ignorance and fond regard.

4 That get the better ofing agony is achieved by following the octuple way to


The Buddhist position is besides present in The Matrix. For Neo, being is enduring. He is uneasy yet does non cognize why. Morpheus subsequently tells him,

& # 8220 ; You don & # 8217 ; t cognize what it is but it & # 8217 ; s at that place, like a sliver in your mind. & # 8221 ;

Neo subsequently discovers the true world, foremost of the being of The Matrix so of his ain power to alter it and accommodate the regulations of the codification. Ultimately he rejects what he

believed to be the existent universe, reiterating his mantra, & # 8220 ; There is no spoon & # 8221 ; in order to reject the & # 8216 ; existent & # 8217 ; universe, to step off from his senses and dressed ore on the codification, the life blood of The Matrix. With these truths learnt he is enlightened and becomes The One as Morpheus has predicted.

In The Matrix the way to enlightenment is through the codification that constructs world. We must inquire ourselves how similar is The Matrix code-based model to our ain organic world? This is an issue that is tackled in modernist authorship. With the rise of the importance of industry, many authors discussed the construct of & # 8216 ; the new & # 8217 ; , how to decode the modern universe and adult male & # 8217 ; s topographic point within it. In Soft City Raban discusses jobs of individualism that occur in & # 8216 ; the metropolis & # 8217 ; . He acknowledges the

significance of the codifications that form an person & # 8217 ; s world:

& # 8220 ; Peoples frequently have to populate by reading the marks and surfaces of their environment and construing them in footings of private, close charming codes. & # 8221 ;

Here Raban acknowledges a subconscious method of building world. It is the & # 8216 ; mark and surface & # 8217 ; of the environment that is perceived, the sheer measure of information forbiding anything more than a casual scrutiny. This basic image of world is so encoded and compared to those codifications that exist within our memory. In The Matrix this thought is applied literally. Neo becomes cognizant that when he is inside The Matrix his perceptual experiences are strictly computing machine codification as are the objects around him. Through the class of the movie he learns that through liberating the head from the codification that interprets world, world itself can be altered. This bending of world takes to an extreme the fable of altering one & # 8217 ; s point of position and seeing the universe in a different manner, a message found in countless plants from A Christmas Carol to Macbeth but the quantification of perceptual experience has often been questioned. Merely as the constitution of Greenwich Mean Time contributed to the commodification of clip, the modern head, harmonizing to Simmel,

& # 8220 ; has become more and more a ciphering one. The ciphering exactitude of practical life which has resulted from a money economic system corresponds to the ideal of natural scientific discipline, viz. that of transforming the universe into an arithmetical job and of repairing every one of its parts in a mathematical formula. & # 8221 ;

In a world constructed around the importance of clip and money, every facet of that world possesses an economic value. This quantification can besides be seen as a codification that makes up world that adult male may decode in strictly numerical footings.

So far I have discussed the importance of the codifications that mankind has imposed on, and perceived within, his ain worlds. In add-on to these created codifications of moralss and values it is of import to see factual, scientific codifications that construct our universe. A important mind in this field was the German mathematician and philosopher Gottfried Wilhelm Leibniz who, composing in 1714 in his book The Monadology discussed the being of infinite witting witting Centres of religious force or energy which he names & # 8216 ; monads & # 8217 ; . Each monad represents a remarkable microcosm that reflects the existence in changing grades of flawlessness and developing independently of all other monads.

These inter-related microcosms that construct world are, harmonizing to Leibniz the consequence of a Godhead program that despite its disparate signifier makes up a harmonious world. It is a weakness of world that we can non easy perceive factors such as disease and decease as portion of a cosmopolitan harmoniousness. Leibniz concludes that if our antipathy to these immoralities can be overcome so harmoniousness with the existence can be and a world can happen where,

& # 8220 ; Every organic structure responds to all that happens in the existence, so that he who saw all could read in each one what is go oning everyplace, and even what has happened and what will happen. & # 8221 ;

Here we find a farther reading of world that relates to The Matrix in footings of a incorporate system, non unlike a computing machine plan, where all factors are non merely comprised of the same codification, but are all inter-related in a perfect harmoniousness. However, this is where human world and the world of The Matrix diverge. As Leibniz points out the necessity of decease is an uncomfortable consideration within human building of world, which leads us to be out of touch with the remainder of the existence.

But it is the nature of decease that besides provides a key to another country where codifications determine our worlds, the codification of DNA. Deoxyribonucleic acid is the codification that influences more than any other the conditions of our world. It determines everything about us from tallness to lifespan. We are in a strictly organic mode, programmed on how we will populate. Of all the factors that DNA conta

ns, it is lifespan that offers one of the most interesting possibilities. While worlds can hold some thought of their Deoxyribonucleic acid in footings of tegument coloring material and IQ, an facet of the codification that remains closed to us is that of our ain lifetime. This facet is explored in The Matrix where the Agents, are created cognizing that their intent is to populate within what they know to be a false universe, extinguishing those who threaten it. It becomes for them restrictive, as Agent Smith confesses:

& # 8220 ; I hate this topographic point, this menagerie, this prison, this world, whatever you want to name it & # 8230 ; I must acquire out of here. I must acquire free & # 8221 ;

In the visible radiation of the construct of increasing cognition and power through the survey of the codifications that construct world we are presented with a quandary. Does absolute cognition of the codifications provide a more fulfilling life? Humans held within The Matrix are incognizant of their destiny. The Agents, although possessing complete cognition of the codification and its capablenesss, enabling supreme strength, legerity and cognition, are the lone 1s aware that they are imprisoned. In this falsely constructed world, merely those with power are cognizant of the wretchedness of their status.

While The Agents have supreme power over The Matrix codification for most of the movie, the crew of The Nebuchadnezzar, bing in the & # 8216 ; existent & # 8217 ; ( non computing machine generated ) universe besides are cognizant of the deficiency of comfort offered by their being. They are able to specify their being through cognition of The Matrix but besides through their memory of life within The Matrix before they were & # 8216 ; freed & # 8217 ; . It is this status of possessing memory that forms a important portion of how we perceive world. In The

Matrix, Cypher, the Judas figure that attempts to bewray his co-workers wants his wages to be complete ignorance of world. He remembers life within The Matrix where pleasance was possible, non, & # 8220 ; being cold, eating the same God-damn sludge everyday & # 8221 ; He makes a trade with The Agents that he will be re-inserted into The Matrix where he will retrieve nil of his past life apart from generated memories implanted in his encephalon by the machines. He sacrifices his unpleasant memories for a sap & # 8217 ; s Eden. From this we can reason that building world in the present must affect an scrutiny of the yesteryear.

Where Freud believed that an single & # 8217 ; s psychological mechanism could be explained in relation to the single & # 8217 ; s past, childhood experiences and repressions taking to certain types of behavior in big life. This may assist to explicate the building of our worlds as persons, but in order to follow the Leibniz theoretical account of harmonious world that encompasses us all it is necessary to analyze the Hagiographas of Jung. While Freud believed behavior was based on the person, Jung maintained that all worlds portion a corporate unconscious. Inherited feelings, ideas and more significantly, memories, shared by the whole of world. Jung believed that this corporate unconscious is made up of universally held images known as & # 8216 ; archetypes & # 8217 ; .

These images, he believed, associate to experiences such as confronting decease, happening a lover, facing a enemy and so on. He states that the grounds for these binding originals are the common issues found in myths, fables, faiths and folklore from around the Earth.

The worlds considered in Leibniz & # 8217 ; s theory have a definite mathematical and

scientific base, he himself is described by McLuhan in the undermentioned footings:

& # 8220 ; Leibniz, that mathematical spirit, proverb in the mysterious elegance of the binary system that counts merely the nothing and the one, the really image of creative activity. The integrity of the supreme being, runing by binary map in void, would hold sufficed to convey out of it all the beings. & # 8221 ;

Comparing this with the theory of originals, we realise that the Jungian position of world building is based much more in the universe of art and literature and how these may be used to pass on thoughts of world. Myths, along with Proverbs and fabrications are the encoding of originals. They are standards of world, which can be applied to a battalion of state of affairss, pass oning a shared perceptual experience of world. It is this communicating of worlds that exposes the restrictions of a world codification. While the person may utilize all mode of codifications to decode his milieus, it is the communicating of his findings and inspirations that cause jobs. Communication chiefly takes the signifier of linguistic communication, but in this signifier the idea must be converted into a codification of linguistic communication ( perchance inaccurately ) that must so be interpreted ( perchance inaccurately ) by the hearer. As Huxley says:

& # 8220 ; Every person is at one time the donee and the victim of the lingual tradition & # 8230 ; the beneficiary inasmuch as linguistic communication gives entree to the accrued records of other people & # 8217 ; s experience, the victim in so far as it confirms him in the belief that decreased consciousness is the lone consciousness and as it bedevils his sense of world, so that he is all excessively disposed to take his constructs for informations, his words for existent things. & # 8221 ;

Despite Plato & # 8217 ; s position that art can ne’er accomplish the truth of the idea in the creative person & # 8217 ; s head, the insufficiencies of linguistic communication led world to utilize art as a method of pass oning the person & # 8217 ; s perceptual experience of world. John Berger discusses the significance of art in the development of human communicating in item in Ways of Seeing. Berger explains how art became a alone signifier of presentation and ab initio was used merely for spiritual and religious intents and was inseparable from the topographic point and intent for which it was created. At this phase, I believe art was as far off from the codification of communicating as is possible. Of class persons could detect, and enforce upon it their ain world specifying codifications, but art stood entirely pass oning every bit accurately as possible the worlds of its Godhead. Later art was taken into the houses of the wealthy, partially to heighten the self image of the proprietor and besides to corroborate the function of ownership, having the image of a thing interpreting to existent ownership. It is here that art entered the universe of the codification. It was used by the wealthy as a mark of their wealth portion of their self-defined codification by which they judged themselves and were perceived by others. Modern reproduction and distribution techniques have removed art from any preserve it one time had. As Benjamin believed, when art is reproduced it loses its original & # 8216 ; aura & # 8217 ; and enters a new function. It has become omnipresent, portion of the codification and used with such regularity that we use it to specify ourselves or show our thoughts. It has been reduced to the degree of the adage in supplying a templet for our worlds.

We live our lives and organize our worlds based upon legion codifications. These may take the signifier of myths, faiths and position symbols. Leibniz believed that the universe itself was an infinite codification of mutualist microcosms and that that codification, if wholly comprehended could foretell the hereafter and cognize the yesteryear. The codification can be emancipating or curtailing and how we perceive it goes a long manner towards how we construct our worlds. Milton is right ; the head can construe the codifications in many ways and organize infinite decisions. The inquiry is, how accurate is the codification that we receive?

Chapter 2: Maintaining World

& # 8220 ; The Matrix is everyplace. It is all around us, even now in this really room. You can see it when you look out your window or when you turn on your telecasting & # 8230 ; It is the universe that has been pulled over your eyes to blind you from the truth. & # 8221 ;

Everyday we are confronted with & # 8216 ; the existent & # 8217 ; . In the old chapter I discussed the mode in which we construct our worlds and the truths upon which we base the information that we are presented with. The point that is raised in the above quotation mark is that all that you take to be & # 8216 ; existent & # 8217 ; may non needfully be so. Now, more than of all time the sum of information that reaches us is so great that while non needfully in a sinister sense, our lives are straight influenced by exciting factors outside our control. The universe of advertisement for illustration, nowadayss images, and undertakings ideas. It convinces us that our lives would be richer if we purchased a certain point and while we know we are witnessing a gross revenues pitch, we can non assist but be affected by it. Ads act upon our determinations on what to eat and imbibe, where to travel on vacation and how to populate our lives. While it is true that we retain a pick over what we buy and where we go, but in order for that pick to be made it must hold appeared within the initial stimulation. If a merchandise is unknown it is improbable to be bought. In Ways of Seeing, Berger suggests that advertisement and promotion are procedures of fabricating glamor. Publicity creates an intangible component of desire, which is based on the human emotion of enviousness. The merchandise is presented in a mode that promotes enviousness in the spectator, and by association will afford the buyer the enviousness of others. It is in this manner that glamor is sold. We are unconsciously informed of what it is we will envy in others and what it is about ourselves that others will envy. Berger remarks on this state of affairs:

& # 8220 ; Publicity speaks in the hereafter tense and yet the accomplishment of the hereafter is infinitely deferred. & # 8221 ;

He concludes that this method succeeds because promotion does non talk to reality but to the phantasies of the person. It could be reasoned that phantasies such as these enable world to keep worlds. This refers back to the thought mentioned in the old chapter where the first Matrix failed because everybody was created happy. Possibly envy fulfils a critical function that presses us frontward, that provides us with the will to populate.

But to look on enviousness as the lone means of keeping world is instead simplistic. If we take this thought a measure further and analyze the message that is being projected instead than the emotions it creates it is possible to happen a new method of keeping world. As John Jervis writes in Researching

the Modern:

& # 8220 ; The pleasance is in a vicarious sense of escapade, linked with a satisfaction gained through decryption, & # 8216 ; reading & # 8217 ; , the marks of the city. & # 8221 ;

He suggests we are to encompass the information we are presented with. To analyze and appreciate its function in the world in which we live ; that finally pleasure prevarications in reading instead than direct experience, as Huxley put it:

& # 8220 ; the miracle, minute by minute, of bare being & # 8221 ;

But how, and to what extent, do & # 8216 ; naked being & # 8217 ; and the information we receive and analyse conform to world? The grounds of world that exists within our local environment we can construe ourselves. In building our worlds we create the codifications in which worlds communicate. Troubles arise nevertheless, when in trying to keep our world we are confronted with issues that we can non straight perceive for ourselves. The most basic of images that we are unable to comprehend straight is that of ourselves.

& # 8220 ; To see ourselves as others see us is a most good gift. Barely less of import is the capacity to see others as they see themselves. & # 8221 ;

It is here that we come across the importance of the mirror in keeping world. During the sixtiess and 1970s Neo-Freudianism was a popular motion in France and with it the doctrines of Jacques Lacan became widely known. Among these was the & # 8216 ; mirror-stage & # 8217 ; . Lacan believed that:

& # 8220 ; The incorporate ego posited by object dealingss theory is an semblance. The kid begins as disconnected thrusts, principles and fond regards that finally congeal into an fanciful individuality at the & # 8216 ; mirror phase & # 8217 ; & # 8221 ;

It is at this phase, when the kid perceives himself in the mirror and acknowledges himself as a individual entity separate from his female parent and milieus. In a more abstract sense, this is the procedure that Neo himself goes through upon surmising the being of The Matrix. His intuitions and dissatisfaction with the universe as it appears becomes evident as he receives a rebuke from his employer, Mr Rheinheart:

& # 8220 ; You have a job with authorization, Mr Anderson. You believe that you are particular, that somehow the regulations do non use to you. Obviously you are mistaken. This company is one of the top package companies in the universe because every individual employee understands that they are portion of a whole. & # 8221 ;

As a map of The Matrix, Neo & # 8217 ; s package company is trying to curtail him. To put him in the & # 8216 ; illusory & # 8217 ; universe of object dealingss theory discussed by Lacan. At this point in the movie, the office in which Neo is acquiring his dressing down is, at the same clip, holding its mirrored Windowss cleaned, possibly repeating Blake & # 8217 ; s thought that:

& # 8220 ; If the doors of perceptual experience were cleansed everything would look to adult male as it is, infinite & # 8221 ;

This eternity described by Blake may be related to the infinite possibilities open to Neo if he rejects the restrictive universe that contains him.

Interestingly, the subject of mirrors as a symbol of release is common throughout the movie. Indeed, Neo is released from The Matrix through a mirror, much like Alice traveling through the looking glass ; a mention alluded to by Morpheus. Besides, it seems that whenever Neo meets those who are come ining The Matrix specifically to speak to him ( The Agents, Trinity and Morpheus ) he is seen often as a mirror image, either in the rear position mirror of the bike that Trinity is siting or in the mirrored dark glassess of Morpheus and The Agents. The mirror is used in this context as it presents an image of the universe that appears accurate but is non. It presents a reversed and perchance distorted position of the universe. Significantly in footings of the movie, it besides presents another universe, similar to, but really different from, our ain. As kids, harmonizing to Lacan, we learn to place ourselves in footings of the mirror. Our self-image, that with which we maintain our world is based upon what we see at that place and yet the information we are having is inaccurate. Our self-image is in fact a rearward transcript of the truth and an illustration of the blemished perceptual experiences with which we maintain our worlds.

As engineering has evolved, so excessively have our methods of keeping world. Television has provided us with intimate cognition of the universe outside our local environment. While I have discussed the advertisement that telecasting brings I have non mentioned the impact of the intelligence studies upon which we depend for keeping our worlds.

George Washington one time remarked,

& # 8220 ; We haven & # 8217 ; t heard from Benjamin Franklin in Paris this twelvemonth. We should compose him a letter. & # 8221 ;

Presents, unrecorded communicating in both sound and image is possible across the Earth. Our skylines have been expanded to the maximal possible extent and we rely upon telecasting to keep those worlds that we have ne’er experienced for ourselves and it is here that we run into complex jobs refering world. We assume that the images we are watching are an intrinsic portion of the information being presented. This is non ever the instance as Jean Baudrillard explains in The Gulf War did non take topographic point. In this book Baudrillard discusses how the media representation of the Gulf War was in no manner an accurate description of the world.

In his debut to the book, Patton remarks that the first and most basic manner in which the media can pervert world is in the confusion of past and present. He claims this was achieved one-sidedly during the War, the present being portrayed as the yesteryear with the whole war as a John Wayne movie complete with action-movie linguistic communication. We besides saw the past being represented as the present, video footage of a sea bird, covered in oil from the Exxon Valdez catastrophe of 1989 where used to exemplify the ecological jobs in the Gulf.

The jobs presented by an image of world is summed up by Baudrillard:

& # 8220 ; The same semblance of advancement occurred with the visual aspect of address and so color on screen: at each phase of this advancement we moved farther off from the fanciful strength of the image. The closer we purportedly approach the existent, or the truth, the farther we draw off from them both, since neither one nor the other exists. The closer we approach the existent clip of the event, the more we fall into the semblance of the virtual. & # 8221 ;

Once war, or any other event is converted from a straight perceived world to information it enters the kingdom of communicating and capable to the codifications that were discussed in the old chapter. It becomes unfastened to reading. Our neglecting prevarications with the fact that our engineering has succeeded in making information so seemingly accurate we mistake it for world. In The Gulf War did non take topographic point Baudrillard has updated Benjamin & # 8217 ; s theory on duplicability negociating the aura of experience. Much of Baudrillard & # 8217 ; s authorship has commented on & # 8216 ; Simulacra & # 8217 ; , a scenario in which world and a simulation have been combined and become unidentifiable from each other. This 3rd order of world is referred to as & # 8216 ; Hyperreality & # 8217 ; Through the media, a simulacra of the existent has been created and we ourselves enter a hyperreality where the boundaries between what is existent and what is a representation of the existent become blurred.

This is an country explored about invariably in The Matrix. In the movie The Matrix is the ultimate hyperreality. Inside The Matrix, world is coded into information so efficaciously that those to whom it is fed can non even perceive the world on which their universe is based. Neo acts as a adherent of Baudrillard, trying to divide the information from the existent. In existent life, this is harder than it seems. In Simulations Baudrillard refers to hyperreality as a M? bius strip in that:

& # 8220 ; All the hypotheses of use are reversible in an endless top & # 8221 ;

A status of the hyperreality is that the two contributing worlds are so mutualist that a use in one of the worlds causes a reaction in the other which will in bend manipulate the first. It is inside a hyperreality that Neo himself resides. On the one manus there is sensed world, on the other there is The Matrix codification that constructs it. Neo & # 8217 ; s quest throughout the movie is to mentally divide the two, yet at the same clip acknowledge their mutuality. At the terminal of the movie he succeeds and becomes & # 8216 ; The One & # 8217 ; . In a fantastic piece of filming we see The Matrix from Neo & # 8217 ; s point of position. We see the corridor he is standing in and The Agents at the terminal of it, yet the full image is composed of the invariably altering green codification that The Matrix uses to build world.

It is here that we realise the intelligence studies that we perceive to be separate from ourselves become, in our ain heads, united with our ain perceptual experiences of world and will be used in the hereafter to procedure and measure information. However, in making so we become portion of a hyperreality non excessively dissimilar from The Matrix, where the information we receive as a media defined codification must, in order to keep world, be separated from our ain perceptual experiences. We must see the media for what it is, non merely a blemished representation of world but besides the privacy of the fact that world is questionable.

To this extent at least telecasting and the media can be seen as our ain Matrix. We turn on our telecastings and at one time become,

& # 8220 ; sureties of media intoxication. & # 8221 ;

It is up to us to keep our worlds by dividing the worlds we perceive ourselves from those that are presented to us.

Chapter Three: Undermining World

Weapons of Mass Distraction.

The popularity of telecasting as amusement has gone from strength to strength. While we must be cognizant of its doubtful capablenesss of keeping our worlds, it provides us with information and stimulation without witting attempt, yet keeps the full production at a comfy distance. This nature is explained by Baudrillard. Television has created the cult of & # 8216 ; the existent & # 8217 ; we have developed a demand for unrecorded broadcasts in Technicolor from around the universe. However, at the same clip as telecasting has built our demand for stimulation, it has cultivated our penchant for simulation instead than direct submergence in the world portrayed:

& # 8220 ; We prefer the expatriate of the practical, of which telecasting is the cosmopolitan mirror, to the calamity of the real. & # 8221 ;

Television simulates an surrogate world it stimulates our senses supplying information from worlds outside our ain. We are intoxicated by it and instinctively absorb its information as truth, much as Native Americans believed their mescal induced hallucinations to be religious visions of prognostication. Just as Marx described faith as the opium of the people, telecasting has become a narcotic for the digital age.

But why should taking oneself from world be such an of import portion of the human status? Possibly one significance lies in the fact that while witting we are sing whatever we perceive to be world and in our unconscious province, the dreams that we experience allow us to do sense of our waking experiences. Freud himself explored the elaboratenesss of analyzing dreams to supply penetrations into the person. This pattern of keeping or heightening world perceptual experience through the undermining of the world is echoed by priest-doctor around the universe who enter a enchantment in order to derive a greater apprehension of their worlds.

Fantasy is necessary as it reinforces our belief in & # 8216 ; the existent & # 8217 ; . This is a premiss that Baudrillard sees as a menace to world. He cites the illustration of Disneyland as a phantasy that dupes the perceiver into a deformed position of world:

& # 8220 ; Disneyland is presented as fanciful in order to do us believe that the remainder is existent, when in fact all of Los Angeles and the America environing it are no longer existent, but of the order of the hyperreal and of simulation. & # 8221 ;

In accepting Disneyland as phantasy, we subconsciously affirm our religion in world. This issue is confronted by Morpheus in The Matrix. He says to Neo:

& # 8220 ; You have the expression of a adult male who accepts what he sees because he & # 8217 ; s anticipating to wake up. Ironically this is non far from the truth. & # 8221 ;

When we visit Disneyland, we allow ourselves, and our perceptual experiences of the outside world, to be placed in oblivion. This is because we know that at some point in the hereafter we will go forth wonderland and take up our lives in world one time more.

This is a construct explored in The Matrix that refers to Baudrillard. In the movie, Neo must go forth behind the false universe of The Matrix in order to comprehend the truth. He must & # 8216 ; wake up & # 8217 ; to the fact that what he saw as the existent universe is, as Baudrillard suggests, a false hyperreality that generates Chimeras to keep its ain position. Interestingly, within the movie, The Matrix literally uses dreams in two different ways in order to continue itself. I take as my illustration the scene where Neo is interrogated by The Agents. In this portion of the movie he is exposed to really distressing experiences. First his oral cavity is sealed doing him unable to shout, followed by the interpolation of a semi-organic & # 8216 ; bug & # 8217 ; that burrows into his umbilicus. Immediately following this the scene cuts to Ne

waking up in his flat shriek, assuming it was all a incubus. In this context, The Matrix has used the construct of the dream as a Baudrillardian alibi that enhances the plausibleness of & # 8216 ; the existent & # 8217 ; . In add-on, the & # 8216 ; non existent & # 8217 ; nature of the dream has been exploited in order to engraft in Neo a really existent tracking bug that The Agents hope will take them to Morpheus, who they perceive to be the premier menace to The Matrix.

The importance of dreams to humanity is good documented. Aside from the Biblical narrative of Joseph construing the dreams of the Pharaoh and the Australian Aboriginal fables of the dreamtime, the ancient Greeks themselves had a God of dreams interestingly named Morpheus. It is hence of import to observe that there is some


facet of the dream universe that is of specific importance to worlds. I believe there is a important nexus between the fond regard we have to telecasting and the historical importance of dreams in that both portion active and inactive elements. So much so in

fact that it is impossible to find either dreams or Television as active or inactive distractions. In mundane life we make active picks. As Berger says, even the images that we see every twenty-four hours are perceived actively:

& # 8220 ; We merely see what we look at. To look is an act of pick & # 8221 ;

Television and dreams take us off from a universe where changeless picks are made. We can see, for better or worse, a vicarious world that is fed to us about intravenously. It is in this facet that both Baudrillard and Neo see a danger. In the universe of the media and dreams, open pick is removed from world and as a consequence leads to an undermining of the existent.

In The Matrix, Morpheus asks Neo if he believes in Fate. Neo says that he does non and when asked why answers:

& # 8220 ; Because I don & # 8217 ; t like the thought that I & # 8217 ; m non in control of my life & # 8221 ;

In much the same manner that dreams offer entree to a inactive world, the construct of Fate provides a world that has no bearing on our single picks. While we are free to do picks, the result is pre-determined. Neo does non believe in Fate merely as he believes there is something incorrect with The Matrix universe. Whereas Leibniz saw a cognizable, monad-based universe as harmonious, Neo, a Baudrillard adherent, sees the cognizable as restrictive. It is on this premiss that Neo & # 8217 ; s intuition of The Matrix is based. He does non believe in Fate, yet senses that because of the digital nature of The Matrix x will be Y. Indeed, Baudrillard himself could hold been speaking about the uncomfortable subjugation of The Matrix when he wrote:

& # 8220 ; It is by the simulation of a conventional, restricted position field, where the premises and effects of any act or event are calculable, that a political world can be maintained. & # 8221 ;

It is in sabotaging the calculable, that Neo becomes in control of The Matrix and from there can get down to assail its political world. This is the ability that Morpheus sees in Neo. In an effort to teach his student to & # 8220 ; liberate his head & # 8221 ; Morpheus refers to The Agents as gatekeepers:

& # 8220 ; They are guarding all the doors. They are keeping all the keys, which means sooner or subsequently, person is traveling to hold to contend them. & # 8221 ;

He goes on to indicate out that The Agents & # 8217 ; strength and velocity,

& # 8220 ; are still based in a universe that is built on regulations. Because of that, they will ne’er be as strong or every bit fast as you can be. & # 8221 ;

Morpheus points Neo down the way towards get the better ofing The Matrix by liberating his head from all the worlds once imposed upon it. He believes Neo must center on the fluid, organic nature of his head that, if focussed will get the better of the universe of forbidden regulations on which The Matrix is based. However, as Morpheus says, this is a province that must be achieved entirely:

& # 8220 ; I can merely demo you the door. You have to walk through it. & # 8221 ;

It is in an effort to research these doors that Aldous Huxley wrote The Doors of Perception. In a spirit of scientific find, Huxley offered himself as a guinea hog. To take four-tenths of a gm of peyote and hold his intoxicated ideas and perceptual experiences recorded on tape and documented by an perceiver. The Doors of Perception consists of Huxley & # 8217 ; s ain penetrations into the hallucinogenic status in relation to world.

The significance in Huxley & # 8217 ; s composing prevarications in how the head of the person can be altered under the influence of drugs and how the perceptual experiences of world experienced while drunk undermine the person & # 8217 ; s world. One of Huxley & # 8217 ; s first realizations is that the mode in which we perceive world from twenty-four hours to twenty-four hours has, along with our physiology, been through a procedure of Darwinian natural choice. The perceptual experiences of world that allow us best to last in our milieus are those that exist in our heads today. He remarks on the head as a & # 8216 ; cut downing valve & # 8217 ; , that exterior

stimulation is reduced by the head and nervous system so that:

& # 8220 ; What comes out at the other terminal is a measly drip of the sort of consciousness which will assist us to remain alive on the surface of this peculiar planet. & # 8221 ;

Through hallucinogenic drugs Huxley believes that one can comprehend world strictly, as it really exists. The head under peyote:

& # 8220 ; does its perceiving in footings of strength of being & # 8221 ;

instead than,

& # 8220 ; Where? ? How far? ? How situated in relation to what? & # 8221 ;

Mescaline negates the codifications with which we construct our worlds. It enables us to perceive things as they are, standing entirely. It allows us to appreciate what Meister Eckhart meant by Istigkeit or Is-ness. The thought of being strictly on its ain footings, without the marks that have been attached to world by ages of human experience. In other words, to see things as they are.

Unfortunately, the truth remains that although hallucinogenics may offer an stainless perceptual experience of world, that world is merely something that can be experienced, ne’er communicated. The nut who spends hours sitting gazing at his manus is to be pitied no affair how intense his experience. Merely realities that are catching are appreciable, and it is at that place the job lies. In order to do sense of our worlds it is necessary to sabotage them, to prove their bounds. This is the message communicated by The Matrix. Do non take the universe for granted, ask inquiries of it and seek the truth but at the same clip retrieve the Oracle & # 8217 ; s slogan, Temet Nosce: Know Thyself.

In supplying a construct of a universe in which world is constructed wholly from computing machine codification, The Matrix has enabled me to analyze how these codifications affect our ain worlds. In a positive sense they have contributed enormously to the development of world. The coded mode in which we construct our worlds non merely enables us to be comfy with our being and organize experience into a manageable format, but besides to pass on our perceptual experiences with others. It is during this phase of communicating that we need to be cognizant that our worlds are delicate and communicating itself may change the true nature of the world presented. Ultimately in order to appreciate world to the full we must step outside our mundane universe and appreciate that world is negotiable.

In composing this thesis I was trusting to detect whether world could be accurately presented in codification signifier. In footings of engineering the possibilities are illimitable, calculating power is of all time increasing and the construct of practical world can merely increase in its accurate portraiture of the universe. However when sing VR there is ever the cognition that it will be turned off and world will return. This has the consequence of doing world more secure as the production of a forgery has made it echt. Therefore in trusting on a coded representati

N of world our perceptual experiences of the existent are dulled. We become less inclined to inquiry world. As Baudrillard says:

& # 8220 ; Everything which is turned into information becomes the object of eternal guess, the site of entire uncertainty. & # 8221 ;

The duplicate of the existent creates its ain inquiries, debaring us from oppugning world.

Ultimately, I believe that world is boundlessly elusive and inaccessible. As our perceptual experiences change, so make our individualities. In The Matrix, Thomas Anderson becomes Neo and eventually The One as his perceptual experiences of The Matrix world become more luxuriant. World can be experienced and observed in different ways but ne’er in one true mode. At the terminal of The Matrix Neo finds the right manner to see The Matrix and becomes The One. This, nevertheless, is non world. All he does is comprehend an alternate version of world and separate that from his ain world. As Morpheus promises all along this is achieved through liberating the head, being unfastened to see and non needfully believing the senses. While my opening citation remains true, the importance of Housman & # 8217 ; s sentiment must be recognised:

& # 8220 ; Oh many a equal of England brews

Livelier spirits than the Muse,

And malt does more than Milton can

To warrant God & # 8217 ; s ways to man. & # 8221 ;


Primary Texts:

Baudrillard, Jean. Simulations. London: Semiotext ( vitamin E ) , 1983.

Baudrillard, Jean. The Gulf War did non take topographic point. Edited and translated by Paul Patton. Capital of indiana: Indiana University Press, 1995.

Berger, John. Ways of Seeing. London: BBC / Penguin Books, 1972.

Huxley, Aldous. The Doors of Perception. London: Flamingo, 1994.

Wachowski Brothers. The Matrix. Warner Bros, 1999.

Secondary Text:

Barthes, Roland. Mythologies. London: Vintage, 1993.

Benjamin, Walter. Illuminations. London: Fontana Press, 1992.

Blake, William. & # 8216 ; A Memorable Fancy & # 8217 ; , The Marriage of Heaven and Hell, 1790-3.

Forster, E.M. & # 8216 ; The Machine Stops & # 8217 ; . Twentieth Century Short Stories Ed. D.R. Barnes & A ; R.F. Egford. London: Harrap, 1959.

Gombrich, E.H. Art, Perception and Reality. London: John Hopkins University Press, 1972.

Genesis, Authorised King James Version. Edinburgh: Canongate, 1998.

Housman, A.E. A Shropshire Lad. London: Ashford Press Publishing, 1988.

Jervis, John. Researching The Modern. Massachusetts: Blackwell, 1998.

Leibniz, G.W. The Monadology. 1714

Marx, Karl. Intro. A Contribution to the Critique of Hegel & # 8217 ; s Philosophy of Right ( 1843? 4 ) Cit. Oxford Dictionary of Quotations, Fourth Edition. London: Oxford University Press, 1983. 981645948UF

McLuhan, Marshall. The Medium is the Message: An Inventory of Effectss. Watford: Taylor Garnett Evans, 1967.

Milton, John. Paradise Lost, Books I and II. Ed. F.T. Prince. London: Oxford University Press, 1995.

McLuhan, Marshall. The Medium is the Massage. London: Penguin Books, 1967.

Progoff, Ira. Jung, Synchronicity and Human Destiny. New York: Julian Press, 1973.

Raban, J. Soft City. London: Collins Harvill, 1988.

Rivkin, J and Ryan, M. Eds. Literary Theory: An Anthology, Massachusetts: Blackwell, 1998.

Oxford Dictionary of Quotations. London: Oxford University Press, 1993.

Segal, Robert, A. Jung on Mythology. Princeton: Princeton University Press, 1998.

Simmel, Georg. & # 8216 ; The Metropolis and Mental Life & # 8217 ; , On Individuality and Social Forms, 1903.

Encarta Multimedia Encyclopaedia. CD-ROM format, Microsoft Corporation, 1995.

Web sites.

A Centre for film cartridge holders, confab suites, inquiries and fans & # 8217 ; message board.

An analysis of the movie concentrating on subjects, spiritual mentions, motives and analysis of characters & # 8217 ; names. Provides the ability to download the movie transcript for which I am thankful.

Again, a focal point on subjects within the movie, appears to hold plagiarised the above nexus but interesting ideas on the usage of coloring material within the movie.

Centre for fan questions about the movie.

Official Warner Bros. site refering all facets of the movie. Regularly updated giving current information and intelligence on the approaching subsequences.

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