Chronotopos is in many ways coterminal with time-geography, or the cracking open of the static plane of territory and subsequent invasion by temporality. The body in capitalism is not a body at all, but rather the recognition that the age of corporeality is over. Both phrases look inside physical reality and find a cavity of utter entropy and pure dissolution. The thesis is this: space and the body (or identity) have both been annihilated by time.
Practically, chronotopos is simple enough. Instead of treating the map as the site of infinity, treat it y=0, and plot time on the y axis, taking off from surface structuration.
Cartographic friction is annihilated by the speed and surgical efficacy of the line. At the same time, chronotopos is a visualization of qwernomics in spatial practice, upending the Rosen-Roback model of classical economics to reveal a secret sigilization just out of focus of quotidian geography, and the dromological time-space compression of the landscape undertaken by individualized spatial practice.
PC Adams’ A Reconsideration of Personal Boundaries in Space Time sees a near-total reformatting of Torsten Hagerstand’s initial time-space aquaria to reflect the even greater practical abstraction of the human body in the advent of digital communications. Adams borrows McLuhan’s description of the body in media as tentacular and dendritic, and in fact poses the need for body and person to be separated into dialectic pairs. The body remains in space—this is Hagerstrand’s finite line, moving across the laminar surface of the map—while the body expands, contracts, shifts, diffuses.
While agreeing overall with his central thesis—that a user’s communication via digital media to another user, be they miles, countries, or worlds away, is tantamount to being there—the image of tentacular extension is, in my opinion, too placid. What is happening here is not a reaching out and the receipt of haptic feedback; rather, it is a swallowing or a twinning. The body may remain an euclidean nucleus, but the person branches, swarms, becomes cybernetic.
Of course, time and space are perhaps most succinctly joined in the formulation for velocity: distance divided by time. Thus, chronotopos is, in the first instance, about speed, and in particular, its representation.
Sadie Plant writes that to enter the digital is to be invaded. Adams obviously agrees: his map of “personal extensibility” as seen above, is a map of a user. Digital and material coexist and smear into each other. Fundamentally, Adams-mapping, a subset of chronotopic mapping, is to recognize that the body is nothing, your person is you—and your person isn’t even fully perceivable or even terrestrial. You exist on servers, in fiber optic cables, pinging off satellites. This becomes more and more true as more data comes online: habits, purchases, path-dependencies become starkly illuminated. And as such, there is a mutual invasion, a systemic incursion in which participating in the digital is not really the novel finding, but the extent to which the digital is participating in you.