I am not entirely deprived of the Internet; this is just a severe diet, with strict rationing. True, technologies are the greatest things in the world, but they have way too monstrous side effects — and ones rarely seen ahead of time. And since spending time in the silence of my library, with little informational pollution, I can feel harmony with my genes; I feel I am growing again.
In an Internet-connected world, it is almost impossible to keep track of how systems actually function. Your telephone conversation may be delivered over analog lines one day and by the Internet the next. Your airplane route may be chosen by a computer or a human being, or (most likely) some combination of both. Don't bother asking, because any answer you get is likely to be wrong.He illustrates this discussing Internet Time Protocol the system that allows software to know what time/date it is now, so saving humans from needing to enter the time and date on bootup. The system depends on multiple networked devices, and few if any programmers understand it, we all use it. We are interconnecting not only when we are aware of it, but also and particularly when we are not.
Soon, no human will know the answer. More and more decisions are made by the emergent interaction of multiple communicating systems, and these component systems themselves are constantly adapting, changing the way they work. This is the real impact of the Internet: by allowing adaptive complex systems to interoperate, the Internet has changed the way we make decisions. More and more, it is not individual humans who decide, but an entangled, adaptive network of humans and machines.
D is for DoubtYes! Now, can we encourage students to begin to understand this?
A certain unreliability of technical and material information on the Internet brings us to the notion of doubt. I feel that doubt has become more pervasive. The artist Carsten Höller has invented the Laboratory of Doubt, which is opposed to mere representation. As he has told me, 'Doubt and perplexity ... are unsightly states of mind we'd rather keep under lock and key because we associate them with uneasiness, with a failure of values'. Höller's credo is not to do; not to intervene. To exist is to do and not to do is a way of doing. 'Doubt is alive; it paralyzes certainty.' (Carsten Höller)
It is our misfortune to live through the largest increase in expressive capability in the history of the human race, a misfortune because surplus always breaks more things than scarcity. Scarcity means valuable things become more valuable, a conceptually easy change to integrate. Surplus, on the other hand, means previously valuable things stop being valuable, which freaks people out.This is the lesson Big Music is beginning to learn, the moving image industry has begun to face, that is freaking the publishers, but will change higher education beyond belief (one day, soon?). [See my Back to the Future: Virtual Theologising as Recapitulation especially the first section "Return of the Rabbi" 115-121.]
Timing is so critical. I suspect it's a good thing that Google waited as long as it did to make this a line in the sand. The Chineese people are more likely to notice, now.This is a really interesting comment, and even more striking are the thoughts it provokes. For Bill is likely spot on. If enough people in China have become Google-dependent, especially families of people with influence, then this new hard line of Google's could be effective.
We have decided we are no longer willing to continue censoring our results on Google.cn, and so over the next few weeks we will be discussing with the Chinese government the basis on which we could operate an unfiltered search engine within the law, if at all. We recognize that this may well mean having to shut down Google.cn, and potentially our offices in China.A moderately large step for a corporation, a giant leap for humanity!
It’s an excellent tool for collaborative work among groups... Other than that, though, I am not quite convinced that it’s all that revolutionary or useful.
Of course, the church has been trying to think through the importance of non-spatial identities for centuries, which helps explain my confidence that a theologian’s perspective can contribute to the discussion. All along, people’s identities have been constituted by the memories, links, knowledge, and patterns that they share (or not) with the rest of the world; in our digital environment, those aspects of identity come to the fore. Let’s not shackle them to simulated spatiality, but instead let’s seek out a way to work with identity in ways indigenous to a non-spatial identity ecology.
a tweedy academic in a town overrun with tweedy academics or a visibly-identifiable priest (at a cultural moment when any given (male) priest bears the suspicion that he has done horrible things to children)He concluded talking about:
[a] new, freshly ambiguated zone between full physical presence (and I've learned enough from my postmodern studies to doubt the obviousness of "presence") on one hand and merely-verbal communicative absence (on the other) that we wrestle with the messages that come to us from we-know-not-exactly-where. As we learn how to live appropriately, I might say "authentically" to bring us back around to the topic we were talking about when I first met many of you, under these unfamiliar conditions, we will find neither that "religion" is passé, nor that we are truly immaterial beings trapped in decaying flesh, but that there's more to cyberplace than just immaterial or physical existence, more even than we have dreamed of.I am again left wondering if the different mediation of "cyberspace" is not more significant than the "cyberspace" idea suggests, and therefore the difference in "presence" less significant...
Garrison, D. Randy. 1997. Computer conferencing and distance education: cognitive and social presence issues. In , ed. International Council for Distance Education . Pennsylvania State University.
Richardson, Jennifer C., and Karen Swan. 2003. Examining Social Presence in Online Courses in Relation to Students' Percieved Learning and Satisfaction. Sloan Journal of Asynchronous Learning Networks, 7, no. 1: 74.
Shatzer, Milton J., and Thomas R. Lindlof. 1998. Media Ethnography in Virtual Space: Strategies, Limits, and Possibilities. Journal of Broadcasting and Electronic Media 42, no. 2: 170-89.
Short, John, Ederyn Williams, and Bruce Christie. 1976. The social psychology of telecommunications. London u.a: Wiley.
Short, John. 1972. Medium of communication and consensus. Lond.: Long Range Intelligence Division of Post Office Telecommunications Headquarters.
Short, John., Joint Unit for Planning Research. Communications Studies Group., and Great Britain. Post Office. Long Range Intelligence Division. 1973. The effects of medium of communication on persuasion, bargaining and perceptions of the other. Long range research paper, 50. London: British Post Office.
Stacey, Elizabeth. 2002. Social Presence Online: Networking Learners at a Distance. In , ed. Deryn Watson and Jane Andersen, 39-48. Springer, August 31.
Wheeler, Steve. 2005. Creating Social Presence in Digital Learning Environments: A Presence of Mind? In Learning Technologies 2005 Conference: Combined Presence. Queensland.
WebCite®, a member of the International Internet Preservation Consortium, is an on-demand archiving system for webreferences (cited webpages and websites, or other kinds of Internet-accessible digital objects), which can be used by authors, editors, and publishers of scholarly papers and books, to ensure that cited webmaterial will remain available to readers in the future. If cited webreferences in journal articles, books etc. are not archived, future readers may encounter a "404 File Not Found" error when clicking on a cited URL. Try it! Archive a URL here. It's free and takes only 30 seconds.This needs to be better known, so please pass it on... HT to Suzanne McCarthy
OGGB4 Lecture Theatre, Level 0, Owen G Glenn Building, Grafton Road, The University of Auckland
Saturday 5th September 9am-12pm
$5.00 morning tea provided
to which we can add Mary Hess' link to Little Red Riding Hood as infographic.
Length is determined as well, by manufacturing constraints at the top end, and the fixed overheads of printing at the bottom. Bookshops are crammed with full-length books whose contents could just as well be communicated in a short essay, or even in the title alone: I’m thinking of Feel The Fear And Do It Anyway, but a glance at the self-help or business shelves of your local bookshop will show you plenty more. And yet to make economic sense they have to be padded out for publication in ‘proper’ book size.And since we are thinking iPod for reading, think also of what iPods have done to music. Almost no one buys "albums" for iPods, what people buy is tracks. E-books have no economic constraints on size - in either direction. Yet our electronic reading favours short focused writing.
So, extrapolating from this to an iPod for reading, what is the written equivalent of a single song? In a word (or 300), belles lettres.Add to this renaissance of belles lettres and essays the electronic capacity for intereaction between writer and reader leads to the dream:
Armed with such a device, creating playlists, mashups, collages of our favourite short works, we might become a generation of digital Montaignes, annotating and expanding our collective discourse. Blogging is already, in effect, the re-emergence of belles lettres; and while blog posts are typically written for the moment, a device that could earn the blogger a small sum (and the cachet of being considered worthy of archiving) for every essay downloaded might well inspire a renaissance in short work written for a longer lifespan.Sadly this is just the point at which I begin to doubt... I've heard before once or thrice that micro-payments are the salvation of serious culture on the web. See a couple of my old posts and the links there:
Turning up a quote by tapping a keyboard is not the same as, say, going to Bartlett’s—it short-circuits all contact with the contextual order that books represent. As I see it, the Kindle ethos—offering print by subscription, arriving from a vast, undifferentiated cyber-emporium out there—abets the decimation of context.He suggests a weakness in his argument. For surely a dictionary of quotations is itself a decontextualisation of information. Its convenience and its predigestion of knowledge are bookish forerunners of the very electronic systems Birkets bemoans.
So if it happens that in a few decades—maybe less—we move wholesale into a world where information and texts are called onto the screen by the touch of a button, and libraries survive as information centers rather than as repositories of printed books, we will not simply have replaced one delivery system with another. We will also have modified our imagination of history, our understanding of the causal and associative relationships of ideas and their creators. We may gain an extraordinary dots-per-square-inch level of access to detail, but in the process we will lose much of our sense of the woven narrative consistency of the story. That is the trade-off. Access versus context. As for Pride and Prejudice—Austen’s words will reach the reader’s eye in the same sequence they always have. What will change is the receiving sensibility, the background understanding of what this text was – how it emerged and took its place in the context of other texts—and how it moved through the culture.Think about this claim. It is another example of the fetishisation of the "book". Somehow for Birkets finding a novel shelved just so in a library evokes the historico-cultural context of the novel that Birkets learned through his education. Finding the same text through an electronic process (even though the contextual information might be presented in more convenient form - accessible even by poor plebs who lack a refined education) will fail. Because it fails to evoke the mystique Birkets desires.
As to the Author of this Book, it is better to suspend our judgment than to make random assertions.
Allow me to make a confession - I have come to the realisation that I am an obsessive consumer. The sad thing is that in my world consuming is so normal, encouraged and needed for the survival of the economy in which I exist that I, like many other such addicts, have been mostly blind to my addictive compulsion. It’s placated so often without question that I’ve never been subject to the withdrawals and tendencies that drive my addiction to buy and consume.Do you think, like his first commenter "I have always been a thrifty person myself so probably struggle a bit less."? I wonder, of the two most thrifty people I know round here, there is only one I do not suspect of suffering those moments that begin "with a thought - 'hmmmmm, I feel like a…' Presently I try to ignore that little thought."
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