Lucrécia D´Alessio Ferrara 322 Confronted with um object, we first turn our attention to the associations of which it is composed, and then, in a second stage, consider the various ways in which they may have renewed the standardized repertoire of social connections. In other words, what we need to understand is why soci- ologists are so timid when it comes to encountering the non-social entities that make up the social world, when such encounters, though disconcert- ing, are nonetheless an everyday occurrence (Latour, 2006, p. 336). Between platforms and algorithms, we find ourselves immersed in associations that, constituting virtual and net- worked reality, transform us into agents of an associated and superimposed space/time, for which we are actors playing roles that associate us globally and, as it would seem, we no longer have history and geography. However, these associations are re- mediations of space/time that, without scales of before or after, are contiguous. 7. The ritual of the virtual network Since Greek cosmogony, the gods have exhibited ritu- als that consecrate them, because they identify them with their respective cosmic functions and thus help man to dominate nature, especially the waters of the ocean, which, flowing, threaten to dominate everything. Greek theogony is a treatise on immu- nizing man in the fight against nature. The gods immunized men against the force of nature but demanded that they be faithful to the rites that identified them as gods at the service of men. This theosophical immunization was not really intended to help men produce or find peace, but on the contrary, the gods sought to prevent war (Vernant, 2001, p. 239/255). If the gods were recognized by the myths in which they played a leading role, the rites were media and analogous to the means that today lead us to recognize the practices and techniques that allow us to communicate. There is no communication without communicating with the media and we can’t
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