Due to Technology marketing, these transitions are able to spread widely in the CyberSpace and create an illusory technical vision for users who spontaneously gather into groups, and then technical worship is coming into being. In this process, the masses are deceived by corporations in their products, and extend their consumption, so that the "technological innovation" can blend into their daily life at home. In this case, on the one hand, in terms of the cognition, the individuals in the crowd will be induced to shape a unified ideology which is corresponding to the images of the corporation and their products. On the other hand, in terms of the behavior, they will be domesticated because of the intervened experiences in routine life, which may trigger isolation from society and be crowded-centered. Corporations consolidate the domestication of users by so-called "technological innovation" and seek more interests, which potentially causes the inversion of the subject and object relationship between technology and humans.

Rooted in the intersectional life between digital and virtual, this project explores one of the future possibilities: 

I strength stands for interconnected reasoning, which is essentially the ability to understand and think about systems and the connections and relationships between things. 

N strength stands for narrative reasoning, which grows out of the tendency we observed in many dyslexic people to have much better episodic memory, or memory for things they’ve experienced or learned about in the form of an episode, or event or story, than semantic memory, which is the ability to remember abstract or non-contextual information. We’ve found that many dyslexic people excel in being able to use and recombine fragments from their personal or episodic memory to solve problems or tell stories or make sense out of complex situations in ways that people who rely more heavily on abstract reasoning can’t do.

 D stands for dynamic reasoning, which is the ability to predict and understand how processes that you can observe now will play out and change across time, either going forward into the future or backwards into the past (spotting patterns.)

 

1，How do you feel when you see the following situations?

Firstly： A newly graduated student received two job offers. One of them was a leisurely job with a low salary, and the other had a high pace of work and a high salary. The student finally chose the leisurely job.

next：A person slept in the room all day without doing anything else.

2，in fact，in the metropolis，these people will be called “idlers” at a particular moment because they exhibit a so-called "negative" attitude toward life at those particular moments, but are these "idlers" really have a negative attitude toward life?  And what caused the public's ridicule of this behavior?

3，In order to answer these questions we need to know what is the mainstream way of life that is generally accepted by the masses in the metropolis?

4，In The Metropolis And Mental Life, simmel explored the impact of the monetary economy on the people of the metropolis by analyzing the differences in the mental and life of people in the metropolis and in the countryside. Under the influence of the monetary economy, the characteristics of metropolis are accurate and clear division of labor，which helps workers to focus more on specific tasks and makes their work more efficient.

5， We are influenced by the metropolis, the life trajectory has become fixed and accurate, we are used to this fast-paced lifestyle, which can really bring efficient business value to our society And can bring us higher economic income compared to the so-called "idler" behavior.But is this so-called "positive" high-efficiency lifestyle necessarily a good one?

6，according to Simmel's analysis of people in the metropolis and mental life, and book "The presentation of self in everyday life" My answer is: not necessarily, because this way of life may make people's social self become more and more convergent.

7，even, according to the describe in the metropolis and mental life and an experiment from Steven Brown, this gradual convergence of social self may bring about a more serious potential problem that affects people's self cognitive with psychology and physiologically .


8，To sum up, under the influence of the metropolitan monetary economy, our so-called "positive" lifestyle is to positively create economic value, but it will have a certain negative impact on our psychology and physiologically, . So is the "idler" we ridiculed really a "negative" way of life?

9, In the book how to be idle, the author begins with some behaviors that we call "idler," and gives us a depth analysis of how these moments of idle help us find happiness in our industrialized lives.
For example, a proper lunch should be spiritually as well as physically nourishing, but now our lunch time is deprived and we can only eat fast food, sandwiches. In this context slow food was born, they defend their natural rights to enjoy lunch and enjoy food.

Benjamin developed the concept of Flaneur in the Arcades project, Flaneurs are pedestrians, playboys who use city roaming as a way to play. They walk for pleasure, they observes but does not interfere. The soul of idler can be found in Flaneur.

10，But in real life, we can't fully enjoy "idle." In my fundamental experiment, I asked my participants to record what they thought was a "idle" moment and write down how they felt about that moment. 

11，And in these idle moments, we can find that the place that happens is at home, or outdoors. Most of them are playing games, walking,  cooking or eating. 

12，But most of the feelings they described mentioned that although they were engaged in "idle" behavior, which can bring them short-term "relax", they were more anxious about their unfinished work. .

13，In book The Overworked American,  Juliet argues that Americans work a full month more each year than they did thirty years ago. One problem, which underlies our meanness to ourselves when it comes to taking time off, is guilt, We feel guilty at taking time off, as if we are not 'doing our bit' for the social organism.
Nietzsche ' s point is : if we managed to remove our collective guilt about enjoying ourselves, then the culture of only taking time off when we are allowed by some outside force or by some inner self-controller might be damaged. We have given responsibility for our free time to others, and we only have ourselves to blame Robert Louis Stevenson expressed in 'An Apology for Idlers' :' Idleness. . . does not consist in doing nothing, but in doing a great deal not recognized in the dogmatic formularies of the ruling class. ' Long periods of languor, indolence and staring at the ceiling are needed by any creative person in order to develop ideas.

14: Our so-called "positive" or "negative" lifestyles are nothing more than "pretexts" created by consumerism and capital society to allow us to create more economic value. Living in a metropolis with a monetary economy, "idler behavior" can lead us into self-moral condemnation, or guilt for our job or employers, even if it's our right to be an "idler".

15 :In the next stage of experience, I will try to hold a workshop in the "work space", and try to let everyone talk about the influence of the metropolis on us becoming "idler" through the method of narrative design. And this workshop will try to hold some "idler" activities in the "work space". The idle should not be a moment of life separated from the work space. The idle should be an idea that reminds us of "how to live", not a Leisure activities that exist for work.

1/ The first step is to create a perspective or field, through an Installation I will bring the audience into the two relationships I wish to articulate.

2/ The second step is to make connections. 

3/ Recreation (unfinished)

2/Extended Writing(this part of writing is a PLACE/STAGE for audience to think about their own ways of thinking which is different with me)

3/Activities(Exercises/workshop/activities that can be done at home using ordinary materials)

Tools:
small tools for activities.

Cards:
ELSEWHERE Cards(Strategy cards summarized from my visual experiments)

Thinking: strategies&writing 

Relationship: Thinking — making — thinking —making — thinking — making...... ?

I believe this experiment of idea(unconscious thoughts) leads to a new idea(strategies).

...

Thinking(original ways of thinking/unconscious thoughts) — making(for me:visual experiments. For audience:practice/workshop/activities) — thinking(strategies/new ways of thinking)

How do you understand the relationship between thinking and making？

Doing：
1/writing some extend writing
I wanted to see how you reacted to the writing, and whether it resonated (using everyday examples, asking simple but often overlooked questions)？
2/began to thinking about Activities(But haven't done)

Familiar things in our daily life such as water, trees and clouds have a very strong sensory prototypes in our mind. You can perceive a cloud overhead with the light of your eyes or without looking at all. But this perception comes from the perceptual prototype of clouds in my mind. It comes from inside my mind and not from the real outside. Is this cloud real? We seem to be trapped in a private world of perception in our minds, a world that doesn't tell me at all what is outside.

What we can do is avoid this automatic perception and to look at things outside up close. In this way things that we have underestimated open up new perceptions. We discover bubbles in water, leaves of different shapes, clouds of different transparency.

our senses can sometimes mislead us, the reflection of a window makes me see two spaces on top of each other, the sunset turns the city orange. These rare 'mistakes' can question our sensory experience. Our perception of the outside is so natural, automatic and rapid. But this moment of 'error' makes our perception strange, questioning and slow. Is our sensory experience right?

This strange perception can lead us to doubt, to think and to be thinking, to create a space that stimulates more possibilities.