{"id":13121,"date":"2014-12-13T10:13:47","date_gmt":"2014-12-13T14:13:47","guid":{"rendered":"http:\/\/etherwave.wordpress.com\/?p=13121"},"modified":"2014-12-13T10:13:47","modified_gmt":"2014-12-13T14:13:47","slug":"schaffer-on-machine-philosophy-pt-5b-automata-and-the-proto-industrial-ideology-of-the-enlightenment-history","status":"publish","type":"post","link":"https:\/\/rational-action.com\/etherwave\/2014\/12\/13\/schaffer-on-machine-philosophy-pt-5b-automata-and-the-proto-industrial-ideology-of-the-enlightenment-history\/","title":{"rendered":"Schaffer on Machine Philosophy, Pt. 5b: Automata and the Enlightenment"},"content":{"rendered":"<p><span style=\"color:#000000;\">This post concludes my look at\u00a0Simon Schaffer, \u201cEnlightened Automata\u201d in <span style=\"color:#003366;\"><em><a style=\"color:#003366;\" href=\"http:\/\/books.google.com\/books\/about\/The_Sciences_in_Enlightened_Europe.html?id=ttGgd6mec1MC\" target=\"_blank\" rel=\"noopener noreferrer\">The Sciences in Enlightened Europe<\/a><\/em><\/span>, edited by William Clark, Jan Golinski, and Schaffer (Chicago University Press, 1999).<\/span><\/p>\n<p><iframe loading=\"lazy\" title=\"Demonstration of David Roentgen&#039;s Automaton of Queen Marie Antoinette, The Dulcimer Player\" width=\"640\" height=\"360\" src=\"https:\/\/www.youtube.com\/embed\/nITEU4fsqCU?feature=oembed\" frameborder=\"0\" allow=\"accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share\" referrerpolicy=\"strict-origin-when-cross-origin\" allowfullscreen><\/iframe><\/p>\n<p><span style=\"color:#000000;\">As detailed\u00a0in previous posts, Schaffer&#8217;s interest in 18th-century automata in this piece is mainly a means of making larger points about the intellectual culture of the Enlightenment, and its links to an emerging economic order of industrialism and managerialism. In doing so, he contributes an interpretive gloss that\u00a0joins\u00a0<span style=\"color:#003366;\"><a style=\"color:#003366;\" href=\"https:\/\/rational-action.com\/etherwave\/2014\/08\/13\/schaffer-on-machine-philosophy-pt-4-automata-and-the-proto-industrial-ideology-of-the-enlightenment-historiography\/\" target=\"_blank\" rel=\"noopener noreferrer\">an existing general historiography of Enlightenment ideology<\/a><\/span>, with\u00a0a\u00a0historiography of the automaton creations of such figures as\u00a0Jacques de Vaucanson (1709\u20131782), Pierre Jaquet-Droz (1721\u20131790), and\u00a0John-Joseph Merlin (1735\u20131803). This post\u00a0discusses this second facet of the history.<\/span><\/p>\n<p><span style=\"color:#000000;\">For Schaffer, the key questions are: 1)\u00a0what interests did automata engage, allowing them to proliferate as\u00a0objects of display and fascination? and 2) in what ways\u00a0did they speak\u00a0to the concerns of philosophers and other commentators of the period, making them into salient metaphors and objects of intellectual reflection?<\/span><\/p>\n<p><span style=\"color:#000000;\"><!--more--><\/span><\/p>\n<p><span style=\"color:#000000;\">To answer these questions, Schaffer traces the settings in which automata were displayed. He notes,\u00a0&#8220;Their history had taken them from religious and courtly ceremonies to eighteenth-century market squares, and theaters, a transition quite comparable with that of the enlightened themselves&#8221; (129\u2013130).<\/span><\/p>\n<p><span style=\"color:#000000;\">Alongside\u00a0the perpetual motion devices that Schaffer <span style=\"color:#003366;\"><a style=\"color:#003366;\" href=\"https:\/\/rational-action.com\/etherwave\/2013\/09\/29\/schaffer-on-machine-philosophy-pt-3-perpetual-motion\/\" target=\"_blank\" rel=\"noopener noreferrer\">examined<\/a><\/span>\u00a0in his &#8220;The Show That Never Ends&#8221; (1995), automata found an early place in the courts of monarchs eager to showcase the orderliness and prosperity of their realms, and the divinely ordained legitimacy of their rule. Clockwork and hydraulic devices &#8220;linked the workings of the cosmos, the state, and the human body,&#8221;\u00a0and frequently featured scenes of manual labor (135):<\/span><\/p>\n<blockquote><p><span style=\"color:#000000;\">Baroque princes commissioned a host of &#8230; devices, which mechanized the deeds of gods and heroes or else the labors of servants and workmen. Automata were apt images of the newly disciplined bodies of the military systems of early modern Europe&#8230;. Dan Christensen has recently [in\u00a0<em>Det Moderne Projekt<\/em>]\u00a0described a remarkable eighteenth-century automaton built to represent the workings of the Kongsberg silver mine in Norway and its royal Danish administrators&#8212;there, for example, mercantilist management saw mineworks as so many mechanical elements of a centrally driven automatic system. These projects ingeniously* connected a culture that viewed laborers as machines with one that saw machines as sources of power.<\/span><\/p><\/blockquote>\n<p><span style=\"color:#000000;\">Quickly, though, &#8220;such automata became captivating commodities, their meanings established in the market and their value assigned through commerce&#8221; (128).<\/span><\/p>\n<p><span style=\"color:#000000;\">Automata delighted audiences in both polite and public venues. &#8220;In Paris, the automaton market boomed after Vaucanson&#8217;s celebrated works of the late 1730s, a mechanical drummer, a flute-player, and <span style=\"color:#003366;\"><a style=\"color:#003366;\" href=\"https:\/\/www.google.com\/url?sa=t&amp;rct=j&amp;q=&amp;esrc=s&amp;source=web&amp;cd=1&amp;ved=0CB4QFjAA&amp;url=http%3A%2F%2Fweb.stanford.edu%2Fdept%2FHPS%2FDefecatingDuck.pdf&amp;ei=d-aKVNayD83OsQTlmICAAw&amp;usg=AFQjCNFoOzGdIXKdLBdrQUWFfKVkegNbBQ&amp;sig2=_-62nX7xBcvEqF5PmpbJ1g&amp;bvm=bv.81828268,d.cWc\" target=\"_blank\" rel=\"noopener noreferrer\">a\u00a0duck that could apparently digest and defecate<\/a><\/span>\u00a0[pdf]. The young Grenoble engineer&#8217;s machines were on show at salons and the great Paris fairs&#8221; (136).<\/span><\/p>\n<figure id=\"attachment_13139\" aria-describedby=\"caption-attachment-13139\" style=\"width: 400px\" class=\"wp-caption aligncenter\"><a href=\"http:\/\/www.eoht.info\/page\/Jacques+Vaucanson\"><img data-recalc-dims=\"1\" loading=\"lazy\" decoding=\"async\" class=\"wp-image-13139\" src=\"https:\/\/etherwave.files.wordpress.com\/2014\/12\/vaucanson-automata.jpeg?w=460&#038;resize=400%2C243\" alt=\"Vaucanson's drummer, duck, and flute player\" width=\"400\" height=\"243\" \/><\/a><figcaption id=\"caption-attachment-13139\" class=\"wp-caption-text\"><span style=\"color:#000000;\">Vaucanson&#8217;s drummer, duck, and flute player<\/span><\/figcaption><\/figure>\n<p><span style=\"color:#000000;\">From there, the devices made their way across the English Channel. &#8220;London, metropolis of enlightened consumption, was peculiarly susceptible to the automata shows. The reputation there of John Merlin, who ran a mechanical museum in the West End, rivaled even that of Vaucanson&#8221; (137). The most sophisticated automata brought paying visitors, but other\u00a0models could be sold as merchandise worldwide. &#8220;Since the 1760s, Merlin and his erstwhile employer <span style=\"color:#003366;\"><a style=\"color:#003366;\" href=\"http:\/\/en.wikipedia.org\/wiki\/James_Cox_(inventor)\" target=\"_blank\" rel=\"noopener noreferrer\">James Cox (17232\u20131800)<\/a> <\/span>had built extraordinary automata for the East India Company&#8217;s China trade, opened shops in Canton where mandarins could acquire mechanical clocks, mobile elephants, and automatic tigers, and thus oiled the wheels of the tea trade&#8221; (139).<\/span><\/p>\n<figure id=\"attachment_13140\" aria-describedby=\"caption-attachment-13140\" style=\"width: 175px\" class=\"wp-caption alignright\"><a href=\"http:\/\/commons.wikimedia.org\/wiki\/File:Jacquard_loom_p1040320.jpg\"><img data-recalc-dims=\"1\" loading=\"lazy\" decoding=\"async\" class=\"wp-image-13140\" src=\"https:\/\/etherwave.files.wordpress.com\/2014\/12\/jacquard_loom_p1040320.jpg?w=460&#038;resize=175%2C233\" alt=\"\" width=\"175\" height=\"233\" \/><\/a><figcaption id=\"caption-attachment-13140\" class=\"wp-caption-text\"><span style=\"color:#000000;\">A Jacquard Loom at the Mus\u00e9e des Arts et M\u00e9tiers. The cards with holes allowed the looms to weave complex patterns, and are frequently cited as part of the &#8220;pre-history&#8221; of computing.<\/span><\/figcaption><\/figure>\n<p><span style=\"color:#000000;\">As noted <span style=\"color:#003366;\"><a style=\"color:#003366;\" href=\"https:\/\/rational-action.com\/etherwave\/2014\/09\/18\/schaffer-on-machine-philosophy-pt-5a-automata-and-the-proto-industrial-ideology-of-the-enlightenment-history\/\" target=\"_blank\" rel=\"noopener noreferrer\">in Pt. 5a<\/a><\/span>,\u00a0the\u00a0development of automata had links to the development of\u00a0machines and managerial systems for manufactures, as well as to attempts to measure labor. Thus,\u00a0&#8220;from 1744, Vaucanson began designing automatic silk-weaving machinery. Just as his mechanical flute player had relied on a carefully controlled rotating barrel, whose rate was fixed by calibration against an expert human player, so his silk machines used barrels timed to manage the weaving rates.&#8221;<\/span><\/p>\n<p><span style=\"color:#000000;\">Vaucanson&#8217;s\u00a0plans to implement his design were frustrated by local resistance and an absence of skilled labor. In 1776 he\u00a0published &#8220;a series of plans of the idealized factories he had constructed: airy, light, disciplined, efficient, if ultimately bankrupt.&#8221;\u00a0However, Jean Jacquard, &#8220;Vaucanson&#8217;s admirer,&#8221; had, by 1804, &#8220;rebuilt the looms in Paris and was thus prompted to develop a new and decisive system of weaving automata, which in turn <span style=\"color:#003366;\"><a style=\"color:#003366;\" href=\"https:\/\/rational-action.com\/etherwave\/2015\/01\/11\/schaffer-on-machine-philosophy-pt-6-the-ideology-of-charles-babbage\/\" target=\"_blank\" rel=\"noopener noreferrer\">provided [Charles] Babbage [1791\u20131871] with one model of an intelligent calculating engine<\/a><\/span>&#8221; (144).<\/span><\/p>\n<p><span style=\"color:#000000;\">Meanwhile, back in the salons, part of the appeal of automata was not just their ingenuity, but their ability to capture subtle, lifelike movements in ways that appealed directly to the affects of the audience. According to Schaffer, shows of automated female figures, complete with moving eyes and heaving breasts, &#8220;often turned to titillating effect modish materialist philosophies that, like enlightened theories of sensibility and mesmeric strategies for restoring health, sought to mechanize the passions&#8221; (138). If this seems far fetched, check out this creepy clip from a 1976 documentary:<\/span><\/p>\n<p><iframe loading=\"lazy\" title=\"Automaton of Cleopatra\" width=\"640\" height=\"480\" src=\"https:\/\/www.youtube.com\/embed\/QbwroX0GK9E?feature=oembed\" frameborder=\"0\" allow=\"accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share\" referrerpolicy=\"strict-origin-when-cross-origin\" allowfullscreen><\/iframe><\/p>\n<p><span style=\"color:#000000;\">As\u00a0machines proved\u00a0capable of encapsulating crucial elements of &#8220;the art of acting and the &#8216;physics&#8217; of emotions&#8221; (138), the boundary between human and machine was clearly being encroached upon, with important\u00a0resonances\u00a0in\u00a0ethics and politics. <\/span><\/p>\n<p><span style=\"color:#000000;\">People behaving in too habitual and unthinking\u00a0a manner could be criticized as seeming no more human than automata. Similarly, some regarded the danger of reducing people to the status of automata as pronounced. However, according to Schaffer, materialist philosophers such as Joseph Priestley (1733\u20131804) and their sympathizers, such as satirist and journalist William Kenrick (1725\u20131779) and pottery manufacturer Josiah Wedgwood (1730\u20131795) regarded the &#8220;indistinguishability of humans and automata&#8221; (149) as elemental to the\u00a0improvability of man.<\/span><\/p>\n<p><span style=\"color:#000000;\">These issues naturally spilled over into familiar issues of free will that pervaded theology, and natural, moral, and political philosophy. Schaffer notes that automata &#8220;played roles in early Enlightenment debates involving both clerics and court philosophers on the puzzles of good government&#8212;of the world by the deity, of the state by the prince, of the workshop by the master, and of body by spirit&#8221; (136). <\/span><\/p>\n<p><span style=\"color:#000000;\">Christian Wolff (1679\u20131754) was famously expelled from Berlin in 1723 after his philosophy was deemed dangerously fatalistic. According to his philosophical opponent, the mathematician Leonhard Euler (1707\u20131783), a member of the court there had spelled out the implications of Wolff&#8217;s philosophy for the disciplining of soldiers, who could not be justifiably punished for desertion if they were &#8220;nothing but machines&#8221; (152). Euler, &#8220;a staunchly Calvinist protagonist of these academic fights&#8221; (153), rejected such doctrines. Schaffer points to the work of Mary Terrall and William Clark on Euler&#8217;s emphasis on &#8220;the reality of final causes in well-founded sciences&#8221; (153), which allowed for purposeful action.<\/span><\/p>\n<p><a href=\"http:\/\/en.wikipedia.org\/wiki\/Immanuel_Kant#mediaviewer\/File:Immanuel_Kant_(painted_portrait).jpg\"><img data-recalc-dims=\"1\" loading=\"lazy\" decoding=\"async\" class=\" wp-image-13138 alignleft\" src=\"https:\/\/etherwave.files.wordpress.com\/2014\/12\/immanuel_kant_painted_portrait.jpg?w=208&#038;resize=110%2C158\" alt=\"Kant\" width=\"110\" height=\"158\" \/><\/a><\/p>\n<p><span style=\"color:#000000;\">Later, automata played an important role in the thought\u00a0of Immanuel Kant (1724\u20131804)\u00a0as emblematic of the\u00a0&#8220;immaturity&#8221; (<span style=\"color:#003366;\"><a style=\"color:#003366;\" href=\"http:\/\/persistentenlightenment.wordpress.com\/2013\/06\/17\/voluntary-nonage-translating-kant-on-enlightenment-part-4\/\" target=\"_blank\" rel=\"noopener noreferrer\"><em>Unm\u00fcndigkeit<\/em><\/a><\/span>) that preceded &#8220;enlightenment&#8221; (<em>Aufkl\u00e4rung<\/em>): &#8220;Priests, doctors, and tutors were all figured as parts of an oppressive apparatus, their immature victims turned into automata,&#8221; although Kant\u00a0<span style=\"color:#003366;\"><a style=\"color:#003366;\" href=\"http:\/\/persistentenlightenment.wordpress.com\/2014\/07\/24\/kant-and-the-private-use-of-reason\/\" target=\"_blank\" rel=\"noopener noreferrer\">allowed<\/a><\/span> that, in their work, individuals might have to serve &#8220;military, fiscal, and ecclesiastical functions,&#8221; i.e., in Kant&#8217;s words, &#8220;as part of the machine&#8221; (151). In his\u00a0<em>Groundwork of the Metaphysics of Morals\u00a0<\/em>(1785), Kant distinguished between a monarchy that &#8220;corresponds to a living body when ruled by the inherent laws of the people,&#8221; and one that corresponds &#8220;to a mere machine when ruled by a single absolute will&#8221; (154).<\/span><\/p>\n<p><span style=\"color:#000000;\">Schaffer explicitly rejects Kant&#8217;s optimism that enlightenment represented an escape from automatism, appealing\u00a0to the history of a false automaton, <span style=\"color:#003366;\"><a style=\"color:#003366;\" href=\"http:\/\/en.wikipedia.org\/wiki\/The_Turk\" target=\"_blank\" rel=\"noopener noreferrer\">the chess-playing Turk<\/a><\/span>, which was first displayed in 1770. In Schaffer&#8217;s view, the debates concerning not only whether the Turk was a hoax, but also whether\u00a0skillful chess playing\u00a0was something that a machine could ever accomplish, spoke to the controversies surrounding events that have been identified with the &#8220;end of the Enlightenment.&#8221; As Schaffer writes (158):<\/span><\/p>\n<blockquote><p><span style=\"color:#000000;\">Robert Darnton <a style=\"color:#000000;\" href=\"http:\/\/books.google.com\/books\/about\/MESMERISM_AND_THE_END_OF_THE_ENLIGHTENME.html?id=Ye2NApOK7hwC\" target=\"_blank\" rel=\"noopener noreferrer\">has seen<\/a> mesmerism and cognate marvels as a mark of the French Enlightenment&#8217;s final descent into an occultist culture of the spectacle, most appealing to disaffected radicals and hacks. Henri Brunschwig [1904\u20131989] <a style=\"color:#000000;\" href=\"http:\/\/www.amazon.com\/Enlightenment-Romanticism-Eighteenth-Century-Prussia\/dp\/0226077691\" target=\"_blank\" rel=\"noopener noreferrer\">similarly analyzes<\/a> the collapse of the Prussian Enlightenment from the 1780s in terms of young (and unemployed) intellectuals&#8217; belief in the miraculous quality of everyday life. He found mesmerism, and other enterprises that seemed to turn bodies into marionettes under hidden power, among this new grouping.<\/span><\/p><\/blockquote>\n<p><span style=\"color:#000000;\">But, for Schaffer, these events only served to reinforce the essential fact\u00a0that the Enlightenment could never have been what it purported to be, that &#8220;we have never been enlightened&#8221; (163, a clear nod to Bruno Latour&#8217;s\u00a0<em><a style=\"color:#000000;\" href=\"http:\/\/books.google.com\/books\/about\/WE_HAVE_NEVER_BEEN_MODERN.html?id=TzQAPY8-S7UC\" target=\"_blank\" rel=\"noopener noreferrer\">We Have Never Been Modern<\/a><\/em>).<\/span><\/p>\n<figure id=\"attachment_13137\" aria-describedby=\"caption-attachment-13137\" style=\"width: 278px\" class=\"wp-caption aligncenter\"><a href=\"http:\/\/www4.ncsu.edu\/~kimler\/hi322\/automata.html\"><img data-recalc-dims=\"1\" loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-13137\" src=\"https:\/\/etherwave.files.wordpress.com\/2014\/12\/turk.jpg?resize=278%2C500\" alt=\"A diagram of The Turk. The open door is meant to show that there is no player concealed within.\" width=\"278\" height=\"500\" \/><\/a><figcaption id=\"caption-attachment-13137\" class=\"wp-caption-text\"><span style=\"color:#000000;\">A drawing of The Turk. The open door was meant to show that there is no concealed human player.<\/span><\/figcaption><\/figure>\n<p><span style=\"color:#000000;\">The inability to establish self-evidently what enlightenment could and could not achieve made clear that such questions could only be resolved by appeal to the assessments of those who regarded themselves as privy to, and knowledgeable of, the workings of machines, humans, and nature.<\/span><\/p>\n<p><span style=\"color:#000000;\"> But, if only the self-designated enlightened could distinguish what constituted enlightened accomplishment and what was mere show, who was philosopher and who was impresario, it became clear that the accomplishment and the show, the philosopher and the impresario, the machine and its makers, were\u00a0identities that could never be separated.\u00a0This is <em>the<\/em> central lesson that Schaffer attempts to convey throughout his oeuvre.<\/span><\/p>\n<p style=\"text-align:center;\"><span style=\"color:#000000;\">&#8212;<\/span><\/p>\n<p style=\"text-align:left;\"><span style=\"color:#000000;\">*Schaffer often uses adjectives like &#8220;ingenious&#8221; to describe the ability of creative individuals, such as philosophers and engineers, to act as impresarios, molding and promoting their projects to engage the interests of patrons and publics. I may write more on this later, but it is worth noting that, to avoid accusations of Whiggism, historians would be less likely to\u00a0describe purely intellectual achievements in this way. Genius is clearly being attached to\u00a0those aspect of historical actors&#8217; work that foreshadowed the purported achievements of science studies. Yet, there is usually also a sense that such &#8220;ingenious&#8221; actors habitually engaged interests, of\u00a0which the modern, right-thinking reader would\u00a0not approve (e.g., the exploitation of workers). The implied moral lesson is that the reader can exploit the central insight underlying this\u00a0past\u00a0genius (i.e., its\u00a0intuitive understanding of the crucial links between science and culture), except\u00a0to pursue more\u00a0virtuous\u00a0ends.<\/span><\/p>\n","protected":false},"excerpt":{"rendered":"<p>This post concludes my look at\u00a0Simon Schaffer, \u201cEnlightened Automata\u201d in The Sciences in Enlightened Europe, edited by William Clark, Jan Golinski, and Schaffer (Chicago University Press, 1999). As detailed\u00a0in previous posts, Schaffer&#8217;s interest in 18th-century automata in this piece is mainly a means of making larger points about the intellectual culture of the Enlightenment, and<\/p>\n<p class=\"text-right\"><span class=\"screen-reader-text\">Continue Reading&#8230; Schaffer on Machine Philosophy, Pt. 5b: Automata and the Enlightenment<\/span><a class=\"btn btn-secondary continue-reading\" href=\"https:\/\/rational-action.com\/etherwave\/2014\/12\/13\/schaffer-on-machine-philosophy-pt-5b-automata-and-the-proto-industrial-ideology-of-the-enlightenment-history\/\">Continue Reading&#8230;<\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"nf_dc_page":"","_jetpack_memberships_contains_paid_content":false,"footnotes":""},"categories":[26],"tags":[190,221,248,281,594,660,687,699,744,856,875,880,948,1045,1201,1263,1359,1516,1529],"class_list":["post-13121","post","type-post","status-publish","format-standard","hentry","category-schaffer-oeuvre","tag-bruno-latour","tag-charles-babbage","tag-christian-wolff","tag-dan-christensen","tag-henri-brunschwig","tag-immanuel-kant","tag-jacques-de-vaucanson","tag-james-cox","tag-jean-jacquard","tag-john-joseph-merlin","tag-joseph-priestley","tag-josiah-wedgwood","tag-leonhard-euler","tag-mary-terrall","tag-pierre-jaquet-droz","tag-robert-darnton","tag-simon-schaffer","tag-william-clark","tag-william-kenrick"],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/rational-action.com\/etherwave\/wp-json\/wp\/v2\/posts\/13121","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/rational-action.com\/etherwave\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/rational-action.com\/etherwave\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/rational-action.com\/etherwave\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/rational-action.com\/etherwave\/wp-json\/wp\/v2\/comments?post=13121"}],"version-history":[{"count":0,"href":"https:\/\/rational-action.com\/etherwave\/wp-json\/wp\/v2\/posts\/13121\/revisions"}],"wp:attachment":[{"href":"https:\/\/rational-action.com\/etherwave\/wp-json\/wp\/v2\/media?parent=13121"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/rational-action.com\/etherwave\/wp-json\/wp\/v2\/categories?post=13121"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/rational-action.com\/etherwave\/wp-json\/wp\/v2\/tags?post=13121"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}