Hyperculturality

Instructions

1- What are the currents of thought, authors, and ideas that the Korean author recycles?

for your theories?

2- What does it mean for the world to be hypertextual?

3- ¿Qué tipos de estructuras existen? ¿En qué consisten? ¿Cuál es la diferencia?

4- Why can we no longer talk about culture?

5- How is hypertextuality linked to globalization?

6- What does the metaphor of the tourist in a Hawaiian shirt mean?

7- What is the Eros of connection?

8- Why does Byung Chul Han see culture being hifanized?

9- What companies or firms represent this form of hyperculturality?

10- What does it mean that 'the hypercultural starts to permeate everything'?

Activity

The text talks about nationalist and xenophobic movements, ideologies of

leftist sphere, positivist perspectives, authors like Carl Schmitt, Ted

Nelson, Hegel, Herder, Heidegger, Eco, Nietzsche, and Bauman, idealism

Hegelian and Zen Buddhism philosophy.

The world has become a cultural hypermarket, a hyperspace of

possibility, where text and culture are modified to become

hypertext and superculture. The Xanadu project is mentioned as a hypertext.

in which users from anywhere in the world can share

information creating a hyperculture that has little to do with culture

properly speaking.
3) In hyperculturality, there are structures that will become habitual.

In the Hanian essays: an initial question is formulated regarding the field to be addressed,

the processes and dynamics at play are described. Then there is the structure of

past, present and future, in other words, a story, a narrative tension curve.

He places the issue of hyperculturality in a space not of negotiation.

between opposing positions, but rather of transformation in which mixing and the

multiple: a Deleuzian rhizomatic landscape, structured by conjunction and

characterized by despatialization.

4) Culture ceases to exist due to the creation of resistances and learnings. In

In a chapter titled 'Culture as Homeland', the author questions the strange,

heterogeneity, overcoming, and happy blindness. He asserts that heterogeneity

culture does not create improvement by itself, it needs the foreign; that is,

from the strange, to produce a change in herself, but a one is born

problematic, cultural blindness, since each culture tends to absolutize its

its own culture and consequently is unable to look beyond itself.

The Korean philosopher argues that the world is becoming a hypermarket of

culture, a hyperspace of possibilities, where texts and cultures

they modify becoming Hypertext and hyperculture. It describes it as a

generic concept without defined content for phenomena related to the

computer, influenced by the accelerated process of globalization that through

new technologies eliminate space-cultural distances

6) It starts with a metaphorical analysis of a tourist in a Hawaiian shirt, who is

it relates to the whole book because it reflects being a tourist, a person who is

always strange, but in the same place. The author tells us that the tourists who

Hawaiian shirts bring a different kind of happiness, what is strange to him is not.
 the disease, but adapts to new things to live in the world without

restrictions. Chul Han stated that the first group of tourists still maintained the

the step of the pilgrims on their way to the romantic world, and wanted to escape

from here to there. The super culture has produced a special type of tourists,

they prefer to move from here to another. The ultra-cultural tourist is different from the

pilgrim tourist, there is no difference between here and there, they live completely

In the present, they live here, feel no desires or fears, and travel in the

hyperspace of events open to cultural tourist attractions.

One of the basic characteristics of this supercultural universe is the eros for the

connection, because the growing connection in the world creates a large amount of

relationships and possibilities, affecting all aspects of daily life,

including food, and giving rise to what the author calls the phenomenon of the

fusion food. With globalization and universal interconnectedness, hyper-

food. It did not eliminate the diversity of food culture. On the contrary,

lived from the differences, created new forms and produced a variety of

combinations that reflect taste and pleasure. It is precisely the production of

the difference, and it cannot be based on the purity of local food.

In a chapter dedicated to culture, the author proposes a conceptual model.

to understand the current cultural dynamics, where the rhizome model is used

from Deleuze to describe certain aspects of superculture. The hifa (tissue)

it also refers to the network of filaments that make up the structure of the body

from the fungus, so in many respects it is a case of supercultivated hyphae

due to the characteristics of the network and the interconnection.

One of the consequences of hyperculturalism is the elimination of the aura of the

culture, chapter where emphasis is placed on phrases currently used

today?, which registers a seismic rupture in the being, given that it marks a

break, the end of a particular here. The Linux command (Where do you want

to go tomorrow?) or the advertising slogan of the Disney website 'Go'

(Are you ready to go?) represent a hyperpresence, a being here, there and in

everywhere.

Hyperculture begins to permeate everything, generating transformations in life.

the daily life of contemporary man accelerates the proximity of spaces

cultural, erasing the borders and the symbolic seams that divide the

men and creating connections that produce a presence everywhere without limits

of time and space.