Clinton Van Arnam - Portfolio

One of the paradoxes of the age of social media and the sharing economy is the extreme cultivation of the sense of self. Everybody has the fantasy of being an independent producer, self employed in the permanent project of constructing one’s self. Self design has become the main responsibility and activity. One of the paradoxes of the age of social media and the sharing economy is the extreme cultivation of the sense of self. Everybody has the fantasy of being an independent producer, self employed in the permanent project of constructing one’s self. Self design has become the main responsibility and activity. One of the paradoxes of the age of social media and the sharing economy is the extreme cultivation of the sense of self. Everybody has the fantasy of being an independent producer, self employed in the permanent project of constructing one’s self. Self design has become the main responsibility and activity.

Walter Benjamin “The public is an examiner, but an absent minded one.” Walter Benjamin “The public is an examiner, but an absent minded one.” Walter Benjamin “The public is an examiner, but an absent minded one.” Walter Benjamin “The public is an examiner, but an absent minded one.” Walter Benjamin “The public is an examiner, but an absent minded one.” Walter Benjamin “The public is an examiner, but an absent minded one.”

A priest does not want to convert, he merely wants to live among believers, among his own kind. He wants to be the instrument and expression for the feeling from which we create our gods. A priest does not want to convert, he merely wants to live among believers, among his own kind. He wants to be the instrument and expression for the feeling from which we create our gods. A priest does not want to convert, he merely wants to live among believers, among his own kind. He wants to be the instrument and expression for the feeling from which we create our gods.

“The human factor remains intact, since the machine was invented by man to serve human needs; that is the significant and stable element: the machine is conceived within the spiritual framework which we have constructed for ourselves.” Beatriz Colomina & Mark Wigley “The human factor remains intact, since the machine was invented by man to serve human needs; that is the significant and stable element: the machine is conceived within the spiritual framework which we have constructed for ourselves.” Beatriz Colomina & Mark Wigley “The human factor remains intact, since the machine was invented by man to serve human needs; that is the significant and stable element: the machine is conceived within the spiritual framework which we have constructed for ourselves.” Beatriz Colomina & Mark Wigley “The human factor remains intact, since the machine was invented by man to serve human needs; that is the significant and stable element: the machine is conceived within the spiritual framework which we have constructed for ourselves.” Beatriz Colomina & Mark Wigley

The artist, whatever his now specialized label, suffers like the rest of us from the sharks which accompany life in a period of massive transformations. Change is always hard to take but the scale and speed of transition today frequently become unbearable. It is not easy to find meaning in a world who is outlines and core daily become less familiar. The artist, whatever his now specialized label, suffers like the rest of us from the sharks which accompany life in a period of massive transformations. Change is always hard to take but the scale and speed of transition today frequently become unbearable. It is not easy to find meaning in a world who is outlines and core daily become less familiar. The artist, whatever his now specialized label, suffers like the rest of us from the sharks which accompany life in a period of massive transformations. Change is always hard to take but the scale and speed of transition today frequently become unbearable. It is not easy to find meaning in a world who is outlines and core daily become less familiar. The artist, whatever his now specialized label, suffers like the rest of us from the sharks which accompany life in a period of massive transformations. Change is always hard to take but the scale and speed of transition today frequently become unbearable. It is not easy to find meaning in a world who is outlines and core daily become less familiar. The artist, whatever his now specialized label, suffers like the rest of us from the sharks which accompany life in a period of massive transformations. Change is always hard to take but the scale and speed of transition today frequently become unbearable. It is not easy to find meaning in a world who is outlines and core daily become less familiar. The artist, whatever his now specialized label, suffers like the rest of us from the sharks which accompany life in a period of massive transformations. Change is always hard to take but the scale and speed of transition today frequently become unbearable. It is not easy to find meaning in a world who is outlines and core daily become less familiar.

“It’s good to realize that within us there is someone who knows everything.” Herman Hesse “It’s good to realize that within us there is someone who knows everything.” Herman Hesse “It’s good to realize that within us there is someone who knows everything.” Herman Hesse “It’s good to realize that within us there is someone who knows everything.” Herman Hesse “It’s good to realize that within us there is someone who knows everything.” Herman Hesse “It’s good to realize that within us there is someone who knows everything.” Herman Hesse “It’s good to realize that within us there is someone who knows everything.” Herman Hesse “It’s good to realize that within us there is someone who knows everything.” Herman Hesse “It’s good to realize that within us there is someone who knows everything.” Herman Hesse “It’s good to realize that within us there is someone who knows everything.” Herman Hesse

Mass communication, in a word, is neither good nor bad; it is simply a force and, like any other force, it can be used either well or ill. Used in one way, the press, the radio and the cinema are indispensable to the survival of democracy. Used in another way, they are among the most powerful weapons in the dictators armory. Mass communication, in a word, is neither good nor bad; it is simply a force and, like any other force, it can be used either well or ill. Used in one way, the press, the radio and the cinema are indispensable to the survival of democracy. Used in another way, they are among the most powerful weapons in the dictators armory. Mass communication, in a word, is neither good nor bad; it is simply a force and, like any other force, it can be used either well or ill. Used in one way, the press, the radio and the cinema are indispensable to the survival of democracy. Used in another way, they are among the most powerful weapons in the dictators armory. Mass communication, in a word, is neither good nor bad; it is simply a force and, like any other force, it can be used either well or ill. Used in one way, the press, the radio and the cinema are indispensable to the survival of democracy. Used in another way, they are among the most powerful weapons in the dictators armory. Mass communication, in a word, is neither good nor bad; it is simply a force and, like any other force, it can be used either well or ill. Used in one way, the press, the radio and the cinema are indispensable to the survival of democracy. Used in another way, they are among the most powerful weapons in the dictators armory.

“Happy is he who does not insist on being right, for no one ever is.” Jorge Borges “Happy is he who does not insist on being right, for no one ever is.” Jorge Borges “Happy is he who does not insist on being right, for no one ever is.” Jorge Borges “Happy is he who does not insist on being right, for no one ever is.” Jorge Borges “Happy is he who does not insist on being right, for no one ever is.” Jorge Borges “Happy is he who does not insist on being right, for no one ever is.” Jorge Borges “Happy is he who does not insist on being right, for no one ever is.” Jorge Borges “Happy is he who does not insist on being right, for no one ever is.” Jorge Borges “Happy is he who does not insist on being right, for no one ever is.” Jorge Borges “Happy is he who does not insist on being right, for no one ever is.” Jorge Borges “Happy is he who does not insist on being right, for no one ever is.” Jorge Borges “Happy is he who does not insist on being right, for no one ever is.” Jorge Borges “Happy is he who does not insist on being right, for no one ever is.” Jorge Borges “Happy is he who does not insist on being right, for no one ever is.” Jorge Borges “Happy is he who does not insist on being right, for no one ever is.” Jorge Borges “Happy is he who does not insist on being right, for no one ever is.” Jorge Borges “Happy is he who does not insist on being right, for no one ever is.” Jorge Borges “Happy is he who does not insist on being right, for no one ever is.” Jorge Borges “Happy is he who does not insist on being right, for no one ever is.” Jorge Borges “Happy is he who does not insist on being right, for no one ever is.” Jorge Borges “Happy is he who does not insist on being right, for no one ever is.” Jorge Borges “Happy is he who does not insist on being right, for no one ever is.” Jorge Borges “Happy is he who does not insist on being right, for no one ever is.” Jorge Borges “Happy is he who does not insist on being right, for no one ever is.” Jorge Borges “Happy is he who does not insist on being right, for no one ever is.” Jorge Borges “Happy is he who does not insist on being right, for no one ever is.” Jorge Borges “Happy is he who does not insist on being right, for no one ever is.” Jorge Borges “Happy is he who does not insist on being right, for no one ever is.” Jorge Borges “Happy is he who does not insist on being right, for no one ever is.” Jorge Borges “Happy is he who does not insist on being right, for no one ever is.” Jorge Borges “Happy is he who does not insist on being right, for no one ever is.” Jorge Borges “Happy is he who does not insist on being right, for no one ever is.” Jorge Borges “Happy is he who does not insist on being right, for no one ever is.” Jorge Borges “Happy is he who does not insist on being right, for no one ever is.” Jorge Borges “Happy is he who does not insist on being right, for no one ever is.” Jorge Borges “Happy is he who does not insist on being right, for no one ever is.” Jorge Borges “Happy is he who does not insist on being right, for no one ever is.” Jorge Borges “Happy is he who does not insist on being right, for no one ever is.” Jorge Borges “Happy is he who does not insist on being right, for no one ever is.” Jorge Borges “Happy is he who does not insist on being right, for no one ever is.” Jorge Borges “Happy is he who does not insist on being right, for no one ever is.” Jorge Borges “Happy is he who does not insist on being right, for no one ever is.” Jorge Borges “Happy is he who does not insist on being right, for no one ever is.” Jorge Borges “Happy is he who does not insist on being right, for no one ever is.” Jorge Borges “Happy is he who does not insist on being right, for no one ever is.” Jorge Borges “Happy is he who does not insist on being right, for no one ever is.” Jorge Borges “Happy is he who does not insist on being right, for no one ever is.” Jorge Borges “Happy is he who does not insist on being right, for no one ever is.” Jorge Borges

To understand a computer, one has to study that computer. To understand an information processing task, one has to study that information processing task. Do you understand fully a particular machine carrying out a particular information processing task, one has to do both things. Neither alone will suffice. To understand a computer, one has to study that computer. To understand an information processing task, one has to study that information processing task. Do you understand fully a particular machine carrying out a particular information processing task, one has to do both things. Neither alone will suffice. To understand a computer, one has to study that computer. To understand an information processing task, one has to study that information processing task. Do you understand fully a particular machine carrying out a particular information processing task, one has to do both things. Neither alone will suffice.

“The world is full of things more powerful than us. But if you know how to catch a ride, you can go places” Neil Stephenson “The world is full of things more powerful than us. But if you know how to catch a ride, you can go places” Neil Stephenson “The world is full of things more powerful than us. But if you know how to catch a ride, you can go places” Neil Stephenson “The world is full of things more powerful than us. But if you know how to catch a ride, you can go places” Neil Stephenson “The world is full of things more powerful than us. But if you know how to catch a ride, you can go places” Neil Stephenson “The world is full of things more powerful than us. But if you know how to catch a ride, you can go places” Neil Stephenson “The world is full of things more powerful than us. But if you know how to catch a ride, you can go places” Neil Stephenson “The world is full of things more powerful than us. But if you know how to catch a ride, you can go places” Neil Stephenson “The world is full of things more powerful than us. But if you know how to catch a ride, you can go places” Neil Stephenson “The world is full of things more powerful than us. But if you know how to catch a ride, you can go places” Neil Stephenson “The world is full of things more powerful than us. But if you know how to catch a ride, you can go places” Neil Stephenson “The world is full of things more powerful than us. But if you know how to catch a ride, you can go places” Neil Stephenson “The world is full of things more powerful than us. But if you know how to catch a ride, you can go places” Neil Stephenson “The world is full of things more powerful than us. But if you know how to catch a ride, you can go places” Neil Stephenson “The world is full of things more powerful than us. But if you know how to catch a ride, you can go places” Neil Stephenson “The world is full of things more powerful than us. But if you know how to catch a ride, you can go places” Neil Stephenson “The world is full of things more powerful than us. But if you know how to catch a ride, you can go places” Neil Stephenson “The world is full of things more powerful than us. But if you know how to catch a ride, you can go places” Neil Stephenson “The world is full of things more powerful than us. But if you know how to catch a ride, you can go places” Neil Stephenson “The world is full of things more powerful than us. But if you know how to catch a ride, you can go places” Neil Stephenson

Vision is a process that produces from images of the external world a description that is useful to the viewer and not cluttered with irrelevant information. Vision is a process that produces from images of the external world a description that is useful to the viewer and not cluttered with irrelevant information. Vision is a process that produces from images of the external world a description that is useful to the viewer and not cluttered with irrelevant information. Vision is a process that produces from images of the external world a description that is useful to the viewer and not cluttered with irrelevant information. Vision is a process that produces from images of the external world a description that is useful to the viewer and not cluttered with irrelevant information. Vision is a process that produces from images of the external world a description that is useful to the viewer and not cluttered with irrelevant information. Vision is a process that produces from images of the external world a description that is useful to the viewer and not cluttered with irrelevant information. Vision is a process that produces from images of the external world a description that is useful to the viewer and not cluttered with irrelevant information.

“The more we understand particular things, the more do we understand God.” Spinoza “The more we understand particular things, the more do we understand God.” Spinoza “The more we understand particular things, the more do we understand God.” Spinoza “The more we understand particular things, the more do we understand God.” Spinoza “The more we understand particular things, the more do we understand God.” Spinoza “The more we understand particular things, the more do we understand God.” Spinoza “The more we understand particular things, the more do we understand God.” Spinoza “The more we understand particular things, the more do we understand God.” Spinoza “The more we understand particular things, the more do we understand God.” Spinoza “The more we understand particular things, the more do we understand God.” Spinoza “The more we understand particular things, the more do we understand God.” Spinoza “The more we understand particular things, the more do we understand God.” Spinoza “The more we understand particular things, the more do we understand God.” Spinoza “The more we understand particular things, the more do we understand God.” Spinoza “The more we understand particular things, the more do we understand God.” Spinoza “The more we understand particular things, the more do we understand God.” Spinoza “The more we understand particular things, the more do we understand God.” Spinoza “The more we understand particular things, the more do we understand God.” Spinoza “The more we understand particular things, the more do we understand God.” Spinoza “The more we understand particular things, the more do we understand God.” Spinoza “The more we understand particular things, the more do we understand God.” Spinoza “The more we understand particular things, the more do we understand God.” Spinoza

We waste precious time on absurd clues in pass by the truth without suspecting it. We waste precious time on absurd clues in pass by the truth without suspecting it. We waste precious time on absurd clues in pass by the truth without suspecting it. We waste precious time on absurd clues in pass by the truth without suspecting it. We waste precious time on absurd clues in pass by the truth without suspecting it. We waste precious time on absurd clues in pass by the truth without suspecting it. We waste precious time on absurd clues in pass by the truth without suspecting it. We waste precious time on absurd clues in pass by the truth without suspecting it. We waste precious time on absurd clues in pass by the truth without suspecting it. We waste precious time on absurd clues in pass by the truth without suspecting it. We waste precious time on absurd clues in pass by the truth without suspecting it. We waste precious time on absurd clues in pass by the truth without suspecting it. We waste precious time on absurd clues in pass by the truth without suspecting it. We waste precious time on absurd clues in pass by the truth without suspecting it. We waste precious time on absurd clues in pass by the truth without suspecting it. We waste precious time on absurd clues in pass by the truth without suspecting it. We waste precious time on absurd clues in pass by the truth without suspecting it. We waste precious time on absurd clues in pass by the truth without suspecting it. We waste precious time on absurd clues in pass by the truth without suspecting it. We waste precious time on absurd clues in pass by the truth without suspecting it. We waste precious time on absurd clues in pass by the truth without suspecting it. We waste precious time on absurd clues in pass by the truth without suspecting it. We waste precious time on absurd clues in pass by the truth without suspecting it. We waste precious time on absurd clues in pass by the truth without suspecting it.

when an intelligent man expresses a view which seems to us obviously absurd, we should not attempt to prove that it is somehow true but we should try to understand how it ever came to seem true. This exercise of historical and psychological imagination at once enlarges the scope of our thinking and helps us to realize how foolish many of our own cherished prejudices will seem to an age which has a different temper of mind. when an intelligent man expresses a view which seems to us obviously absurd, we should not attempt to prove that it is somehow true but we should try to understand how it ever came to seem true. This exercise of historical and psychological imagination at once enlarges the scope of our thinking and helps us to realize how foolish many of our own cherished prejudices will seem to an age which has a different temper of mind. when an intelligent man expresses a view which seems to us obviously absurd, we should not attempt to prove that it is somehow true but we should try to understand how it ever came to seem true. This exercise of historical and psychological imagination at once enlarges the scope of our thinking and helps us to realize how foolish many of our own cherished prejudices will seem to an age which has a different temper of mind. when an intelligent man expresses a view which seems to us obviously absurd, we should not attempt to prove that it is somehow true but we should try to understand how it ever came to seem true. This exercise of historical and psychological imagination at once enlarges the scope of our thinking and helps us to realize how foolish many of our own cherished prejudices will seem to an age which has a different temper of mind. when an intelligent man expresses a view which seems to us obviously absurd, we should not attempt to prove that it is somehow true but we should try to understand how it ever came to seem true. This exercise of historical and psychological imagination at once enlarges the scope of our thinking and helps us to realize how foolish many of our own cherished prejudices will seem to an age which has a different temper of mind. when an intelligent man expresses a view which seems to us obviously absurd, we should not attempt to prove that it is somehow true but we should try to understand how it ever came to seem true. This exercise of historical and psychological imagination at once enlarges the scope of our thinking and helps us to realize how foolish many of our own cherished prejudices will seem to an age which has a different temper of mind. when an intelligent man expresses a view which seems to us obviously absurd, we should not attempt to prove that it is somehow true but we should try to understand how it ever came to seem true. This exercise of historical and psychological imagination at once enlarges the scope of our thinking and helps us to realize how foolish many of our own cherished prejudices will seem to an age which has a different temper of mind. when an intelligent man expresses a view which seems to us obviously absurd, we should not attempt to prove that it is somehow true but we should try to understand how it ever came to seem true. This exercise of historical and psychological imagination at once enlarges the scope of our thinking and helps us to realize how foolish many of our own cherished prejudices will seem to an age which has a different temper of mind.

“Enlightenment is man’s emergence from his self incurred immaturity” Immanuel Kant “Enlightenment is man’s emergence from his self incurred immaturity” Immanuel Kant “Enlightenment is man’s emergence from his self incurred immaturity” Immanuel Kant “Enlightenment is man’s emergence from his self incurred immaturity” Immanuel Kant “Enlightenment is man’s emergence from his self incurred immaturity” Immanuel Kant “Enlightenment is man’s emergence from his self incurred immaturity” Immanuel Kant “Enlightenment is man’s emergence from his self incurred immaturity” Immanuel Kant “Enlightenment is man’s emergence from his self incurred immaturity” Immanuel Kant “Enlightenment is man’s emergence from his self incurred immaturity” Immanuel Kant “Enlightenment is man’s emergence from his self incurred immaturity” Immanuel Kant “Enlightenment is man’s emergence from his self incurred immaturity” Immanuel Kant “Enlightenment is man’s emergence from his self incurred immaturity” Immanuel Kant “Enlightenment is man’s emergence from his self incurred immaturity” Immanuel Kant “Enlightenment is man’s emergence from his self incurred immaturity” Immanuel Kant “Enlightenment is man’s emergence from his self incurred immaturity” Immanuel Kant “Enlightenment is man’s emergence from his self incurred immaturity” Immanuel Kant “Enlightenment is man’s emergence from his self incurred immaturity” Immanuel Kant

when music swings over to the Network of repetition, when use time joins exchange time in the great stockpiling of human activity, excluding man and his body, music ceases to be a catharsis; it no longer constructs differences. It is trapped in identity and will dissolve into noise. when music swings over to the Network of repetition, when use time joins exchange time in the great stockpiling of human activity, excluding man and his body, music ceases to be a catharsis; it no longer constructs differences. It is trapped in identity and will dissolve into noise. when music swings over to the Network of repetition, when use time joins exchange time in the great stockpiling of human activity, excluding man and his body, music ceases to be a catharsis; it no longer constructs differences. It is trapped in identity and will dissolve into noise. when music swings over to the Network of repetition, when use time joins exchange time in the great stockpiling of human activity, excluding man and his body, music ceases to be a catharsis; it no longer constructs differences. It is trapped in identity and will dissolve into noise. when music swings over to the Network of repetition, when use time joins exchange time in the great stockpiling of human activity, excluding man and his body, music ceases to be a catharsis; it no longer constructs differences. It is trapped in identity and will dissolve into noise. when music swings over to the Network of repetition, when use time joins exchange time in the great stockpiling of human activity, excluding man and his body, music ceases to be a catharsis; it no longer constructs differences. It is trapped in identity and will dissolve into noise. when music swings over to the Network of repetition, when use time joins exchange time in the great stockpiling of human activity, excluding man and his body, music ceases to be a catharsis; it no longer constructs differences. It is trapped in identity and will dissolve into noise. when music swings over to the Network of repetition, when use time joins exchange time in the great stockpiling of human activity, excluding man and his body, music ceases to be a catharsis; it no longer constructs differences. It is trapped in identity and will dissolve into noise.

“You can learn anything when you have to learn it. You could learn to fly if it meant you would live another day.” Yaa Gyasi “You can learn anything when you have to learn it. You could learn to fly if it meant you would live another day.” Yaa Gyasi “You can learn anything when you have to learn it. You could learn to fly if it meant you would live another day.” Yaa Gyasi “You can learn anything when you have to learn it. You could learn to fly if it meant you would live another day.” Yaa Gyasi “You can learn anything when you have to learn it. You could learn to fly if it meant you would live another day.” Yaa Gyasi “You can learn anything when you have to learn it. You could learn to fly if it meant you would live another day.” Yaa Gyasi “You can learn anything when you have to learn it. You could learn to fly if it meant you would live another day.” Yaa Gyasi “You can learn anything when you have to learn it. You could learn to fly if it meant you would live another day.” Yaa Gyasi “You can learn anything when you have to learn it. You could learn to fly if it meant you would live another day.” Yaa Gyasi “You can learn anything when you have to learn it. You could learn to fly if it meant you would live another day.” Yaa Gyasi