The entire Killstreak reward system has been altered to make it more difficult for players to get early unlocks. Killstreaks are now known as Pointstreaks, and kills are no longer the only way to increase the player's pointstreak. Completing objectives such as planting a bomb or capturing a flag in Capture The Flag awards points towards the player's Pointstreak. Pointstreak rewards are organized into three different "strike packages" called Assault, Support, and Specialist.
A 2010 Q3 earnings call from Activision confirmed that the eighth installment of the franchise was currently in development by Sledgehammer Games and Raven Software and due for release "during the back half of 2011". This was revealed to be Infinity Ward's Call of Duty: Modern Warfare 3, with the latter developers co-developing multiplayer. Call of Duty: Modern Warfare 3 was known to be in development after a legal dispute between Infinity Ward co-founders Jason West and Vince Zampella and Activision resulted in the pair being fired from the company. Several dozen Infinity Ward employees followed West and Zampella as a result of the ongoing dispute, causing Activision to enlist the services of Sledgehammer Games and Raven Software to assist development of the title. The game was said to have been in development since only two weeks after the release of their previous game, Call of Duty: Modern Warfare 2. Also reported was that Sledgehammer was aiming for a "bug free" first outing in the Call of Duty franchise, and also set a goal for Metacritic review scores above 95 percent. Modern Warfare 3 utilizes the MW3 Engine, unofficially the IW 5.0 Engine. Improvements include better streaming and audio. Sledgehammer Games announced the game to be the first entry in the Modern Warfare series to have built-in support for color-blind gamers.
I was a child during the Vietnam war. I remember seeing warfare on the evening news constantly. It really brought the strife of the situation home...literally. Maybe if we are shown the realities and ravages of war, we might learn from its viewing. Too bad that's only wishful thinking.
In addition to the benefits of AI discussed earlier, autonomous systems afford forces the ability to conduct more distributed operations by way of disaggregating capabilities of more traditional multi-mission platforms into a larger number of less flexible and less expensive systems.25 Use of these autonomous systems, on an as-available basis, is the hallmark standard of the decision-centric model. Thus, command and control of autonomous forces is based on communications availability, rather than a hardened command and control network. Decision-centric warfare assumes, and accounts for, contested and/or denied communications, as a commander will only possess control of forces that he/she actually can communicate with.26
This gesture which can never be fully grounded in reasons, is that of a Master. There is thus no reason to be dismissive of the discourse of the Master, to identify it too hastily with "authoritarian repression": the Master's gesture is the founding gesture of every social link. Let us imagine a confused situation of social disintegration, in which the cohesive power of ideology loses its efficiency: in such a situation, the Master is the one who invents a new signifier, the famous "quilting point," which again stabilizes the situation and makes it readable; the university discourse which then elaborates the network of Knowledge which sustains this readability by definition presupposes and relies on the initial gesture of the Master. The Master adds no new positive content - he merely adds a signifier which all of a sudden turns disorder into order, into "new harmony," as Rimbaud would have put it. Think about anti-Semitism in Germany of the 1920s: people experienced themselves as disoriented, thrown into undeserved military defeat, economic crisis which melted away their life-savings, political inefficiency, moral degeneration... and the Nazis provided a single agent which accounted for it all - the Jew, the Jewish plot. Therein resides the magic of a Master: although there is nothing new at the level of positive content, "nothing is quite the same" after he pronounces his Word...The basic feature of our "postmodern" world is that it tries to dispense with this agency of the Master-Signifier: the "complexity" of the world should be asserted unconditionally, every Master-Signifier meant to impose some order on it should be "deconstructed," dispersed, "disseminated": "The modern apology of the "complexity" of the world /.../ is really nothing but a generalized desire of atony."(443) Badiou's excellent example of such an "atonal" world is the Politically Correct vision of sexuality, as promoted by gender studies, with its obsessive rejection of "binary logic": this world is a nuanced, ramified world of multiple sexual practices which tolerates no decision, no instance of the Two, no evaluation (in the strong Nietzschean sense). This suspension of the Master-Signifier leaves as the only agency of ideological interpellation the "unnameable" abyss of jouissance: the ultimate injunction that regulates our lives in "postmodernity" is "Enjoy!" - realize your potentials, enjoy in all its forms, from intense sexual pleasures through social success to spiritual self-fulfilment. What we have today is not so much the POLITICS of jouissance but, more precisely, the REGULATION (administration) of jouissance which is stricto sensu post-political. Jouissance is in itself limitless, the obscure excess of the unnameable, and the task is to regulate this excess. The clearest sign of the reign of biopolitics is the obsession with the topic of "stress": how to avoid stressful situations, how to "cope" with them. "Stress" is our name for the excessive dimension of life, for the "too-muchness" to be kept under control. (For this reason, today, more than ever, the gap that separates psychoanalysis from therapy imposes itself in all its brutality: if one wants therapeutic improvement, one will effectively get a much faster and efficient help from a combination of behavioral-cognitivist therapies and chemical treatment (pills).
However, far from liberating us from the guilt-pressure, such dispensing with the Master-Signifier comes at a price, the price signalled by Lacan's qualification of the superego-command: "Nothing forces anyone to enjoy except the superego. The superego is the imperative of jouissance - Enjoy!" 3 In short, the decline of the Master-Signifier exposes the subject to all the traps and double-talk of the superego: the very injunction to enjoy, i.e., the (often imperceptible) shift from the permission to enjoy to the injunction (obligation) to enjoy sabotages enjoyment, so that, paradoxically, the more one obeys the superego command, the more one is guilty. This same ambiguity affects the very base of a "permissive" and "tolerant" society: "we see from day to day how this tolerance is nothing else than a fanaticism, since it tolerates only its own vacuity."(LdM-533) And, effectively, every decision, every determinate engagement, is potentially "intolerant" towards all others... There are only a couple of qualifications to be added to this Badiou's thesis. First, insofar as world as such is sustained by a "point," is a point-less, atonal, world not a name for worldlessness? Badiou himself recently claimed that our time is devoid of world, referring to Marx's well-known passage from The Communist Manifesto about the "de-territorializing" force of capitalism which dissolves all fixed social forms
There IS thus, beyond all cheap jibes and superficial analogies, a profound structural homology between the Maoist permanent self-revolutionizing, the permanent struggle against the ossification of State structures, and the inherent dynamics of capitalism. One is tempted to paraphrase here Brecht, his "What is the robbing of a bank compared to the founding of a new bank?", yet again: what are the violent and destructive outbursts of a Red Guardist caught in the Cultural Revolution compared to the true Cultural Revolution, the permanent dissolution of all life-forms necessitated by the capitalist reproduction? This capitalist reappropriation of the revolutionary dynamics is not without its comic side-effects. It was recently made public that, in order to conceptualize the IDF urban warfare against the Palestinians, the IDF military academies systematically refer to Deleuze and Guattari, especially to Thousand Plateaux, using it as "operational theory" - the catchwords used are "Formless Rival Entities", "Fractal Manoeuvre", "Velocity vs. Rhythms", "The Wahabi War Machine", "Postmodern Anarchists", "Nomadic Terrorists". One of the key distinctions they rely on is the one between "smooth" and "striated" space, which reflect the organizational concepts of the "war machine" and the "state apparatus". The IDF now often uses the term "to smooth out space" when they want to refer to operation in a space as if it had no borders. Palestinian areas are thought of as "striated" in the sense that they are enclosed by fences, walls, ditches, road blocks and so on:
The attack conducted by units of the IDF on the city of Nablus in April 2002 was described by its commander, Brigadier-General Aviv Kokhavi, as "inverse geometry", which he explained as "the reorganization of the urban syntax by means of a series of micro-tactical actions". During the battle soldiers moved within the city across hundreds of metres of overground tunnels carved out through a dense and contiguous urban structure. Although several thousand soldiers and Palestinian guerrillas were manoeuvring simultaneously in the city, they were so "saturated" into the urban fabric that very few would have been visible from the air. Furthermore, they used none of the city's streets, roads, alleys or courtyards, or any of the external doors, internal stairwells and windows, but moved horizontally through walls and vertically through holes blasted in ceilings and floors. This form of movement, described by the military as "infestation", seeks to redefine inside as outside, and domestic interiors as thoroughfares. The IDF's strategy of "walking through walls" involves a conception of the city as not just the site but also the very medium of warfare "a flexible, almost liquid medium that is forever contingent and in flux". 6 2b1af7f3a8