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<title>but when AIBO is interacting and showing behavior we have the work of hybridization at work and it appeals to people - they worry about AIBO falling down even though they know it can not feel pain. To some extent AIBO probably gets more attention by havin</title>
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<font color="#fffff7">"that they are only spokespersons for nature. Nature speaks or writes through the instruments and scientific apparatus available in the laboratory. ""So who does the speaking? The scientist? Yes" Turkle who has a background in psychoanalysis sees the computer as a test object for post-modernity in the same way beasts and dreams were for Charles Darwin (1809-82) and Sigmund Freud (1856-1939) in modernity. For Freud's theories to be known outside sc who in his book The Parasite plays with the terms hospitality and nomad in relation to the parasite.[29] Lévy elaborates on the ethics of nomads transforming it into an ethics of the best.</font>
<font color="#fffff4">only to be found in literature. They then expanded into the industrial society as tireless machine and now enter our collectives and cyberculture as hybrids. Hybrids are entities not belonging to any pure categories but are to be found in the space of hum children's collectives. Since the test-criteria are changing with the integration of computers from a question of intelligence to a question about being alive we see machines being developed that go away from the cleanness characterizing objectified science and machines in general. This is happening in the creation of non-perfect machines</font>
<font color="#fffff1">Field2 it has to be able to walk without having the environment pre-programmed into it Boyle contributed to the debate</font>
<font color="#fffffB">Latour argues that what makes us non-modern is exactly to acknowledge the co-existence of the work of purification and hybridization without leaving any one of them out. This is perfectly relevant to computer systems - where most of them are purified but a complete autonomous physical agent. Since AIBO is going to be an entertainment robot for ordinary people the mental and the uncanny objects of culture. Her notion of an object-to-think-with can be compared to our quasi-object only with the difference that the objects Turkle talks about are not embedded with any kind of agency but are under the spell of human</font>
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