digital-culture - Margolis Margolis on Diigo

27 May 09

כלכליסט - בארץ - כונן גיבוי לחיים

מאט ג'ונס מייצא את התודעה שלו לרשת. מעצב העל שאחראי לממשקי המשתמש של נוקיה ושפיתח את האתר של BBC מתעד באינטרנט כל רגע מחייו. לא פלא שהוא יודע טוב מכולם איך הטכנולוגיה משנה את החוויה, את הזיכרון ואת בני האדם. ל"כלכליסט" הוא מסביר למה לא מדובר בגיקיות פתטית אלא בתענוג אמיתי

www.calcalist.co.il/...1,7340,L-3289022,00.html - Preview

twitter digital-culture identity

Absolute Carmel » Tweeting as breathing: are you worth a read?

www.absolutecarmel.com/?p=113 - Preview

twitter digital-culture identity

But in digital culture everyone writes and photographs not because we’re all artists, but because this is our new realm of experience and our new inhabitance space.
People don’t have to be interesting in order to deserve a place in the world
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- our embodiment in these spaces is through texts and images
- Through your online activity you say or show “I’m here” and it’s enough, you don’t have to communicate anything but your presence
- We experience it not only through our bodies but also through technology: we tweet during an experience and take a picture and share it, as part of experience. it’s no longer a documentation of it, it is IT.
- The only relevant question for online content is if you care about someone enough to witness his experience, as boring as it may be.

17 Apr 09

HASTAC

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Humanities technology digital-culture philosophy research resources

14 Apr 09

פייסבוק: מכונה לשכפול המציאות - חדשות - הארץ

www.haaretz.co.il/...1078239.html - Preview

digital-culture social_media social-networks

13 Apr 09

I’m So Totally, Digitally Close to You - Clive Thompson - NYTimes.com

www.nytimes.com/...07awareness-t.html - Preview

cyberspace digital-culture digital-natives

This is the paradox of ambient awareness. Each little update — each individual bit of social information — is insignificant on its own, even supremely mundane. But taken together, over time, the little snippets coalesce into a surprisingly sophisticated portrait of your friends’ and family members’ lives, like thousands of dots making a pointillist painting.
It can also lead to more real-life contact, because when one member of Haley’s group decides to go out to a bar or see a band and Twitters about his plans, the others see it, and some decide to drop by — ad hoc, self-organizing socializing.
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- This rapid growth of weak ties can be a very good thing. Sociologists have long found that “weak ties” greatly expand your ability to solve problems.
- Yet Ahan knows that she cannot simply walk away from her online life, because the people she knows online won’t stop talking about her, or posting unflattering photos. She needs to stay on Facebook just to monitor what’s being said about her. This is a common complaint I heard, particularly from people in their 20s who were in college when Facebook appeared and have never lived as adults without online awareness. For them, participation isn’t optional. If you don’t dive in, other people will define who you are. So you constantly stream your pictures, your thoughts, your relationship status and what you’re doing — right now! — if only to ensure the virtual version of you is accurate, or at least the one you want to present to the world.
- Indeed, our modern awareness tools reverse the original conceit of the Internet. When cyberspace came along in the early ’90s, it was celebrated as a place where you could reinvent your identity — become someone new.
- It is easy to become unsettled by privacy-eroding aspects of awareness tools. But there is another — quite different — result of all this incessant updating: a culture of people who know much more about themselves. Many of the avid Twitterers, Flickrers and Facebook users I interviewed described an unexpected side-effect of constant self-disclosure. The act of stopping several times a day to observe what you’re feeling or thinking can become, after weeks and weeks, a sort of philosophical act. It’s like the Greek dictum to “know thyself,” or the therapeutic concept of mindfulness.

15 Mar 09

Ynet מחשבים - מה קרה להבטחה של Second Life?

מנכ"ל חברת לינדן המפעילה את העולם הווירטואלי Second Life אומר כי בניגוד לאתרים שמספידים אותו - העולם דווקא צומח ומדובר בעסק שמרוויח כסף

www.ynet.co.il/...0,7340,L-3686434,00.html - Preview

virtual-worlds digital-culture

27 Oct 08

Technology Review: Wikipedia and the Meaning of Truth

www.technologyreview.com/...page3 - Preview

digital-culture

Wikipedia's standard for "truth" makes good technical and legal sense, given that anyone can edit its articles. There was no way for Wikipedia, as a community, to know whether the person revising the article about Jaron Lanier was really Jaron Lanier or a vandal. So it's safer not to take people at their word, and instead to require an appeal to the authority of another publication from everybody who contributes, expert or not.

Technology Review: Wikipedia and the Meaning of Truth

www.technologyreview.com/...21558 - Preview

digital-culture

Unlike the laws of mathematics or science, wikitruth isn't based on principles such as consistency or observability. It's not even based on common sense or firsthand experience. Wikipedia has evolved a radically different set of epistemological standards--standards that aren't especially surprising given that the site is rooted in a Web-based community, but that should concern those of us who are interested in traditional notions of truth and accuracy. On Wikipedia, objective truth isn't all that important, actually. What makes a fact or statement fit for inclusion is that it appeared in some other publication--ideally, one that is in English and is available free online. "The threshold for inclusion in Wikipedia is verifiability, not truth," states Wikipedia's official policy on the subject.

22 Oct 08

globeandmail.com: The class of 2012: Mr. Google's children

They've been called shallow, over-entitled, self-absorbed social-network addicts. A few experts predict instead that they'll be the next 'hero generation.' But what do they say for themselves? Patrick White tracked students for five months as they made the tough transition from high school to work or university

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digital-culture

Muli Koppel's Blog: Blog's Dead! Long Live the Blog!

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digital-culture research

Wertheim shows how Internet Dreams had evolved from envisioning a revolutionary egalitarian place, where anybody can finally be somebody (Cluetrain, yeah!), to the usual reactionary place where a small elite group is actually managing things around, feeding us up with what, how, when, and where.

09 Oct 08

From "World Wide Web" to "Web Wide World" -- The Web Breaks Out of its Petri Dish | Twine

www.twine.com/...b-breaks-out-of-its-petri-dish - Preview

digital-culture research internet

03 Oct 08

Psychology, education and computers

האוניברסיטה העברית, העידן הטכנולוגי

web.mscc.huji.ac.il/...pages.htm - Preview

digital-culture internet research

26 Sep 08

"Understanding Socio-Technical Phenomena in a Web2.0 Era"

Web2.0 signals an iteration in Internet culture, shaped by changes in technology, entrepreneurism, and social practices. Beneath the buzzwords that flutter around Web2.0, people are experiencing a radical reworking of social media. Networked public spaces that once catered to communities of interest are now being leveraged by people of all ages to connect with people they already know. Social network sites like MySpace and Facebook enable people to map out their social networks in order to create public spaces for interaction. People can use social media to vocalize their thoughts, although having a blog or video feed doesn't guarantee having an audience. Tagging platforms allow people to find, organize and share content in entirely new ways. Mass collaborative projects like Wikipedia allow people to collectively create valuable cultural artifacts. These are but a few examples of Web2.0.

Getting to the core of technologically-mediated phenomena requires understanding the interplay between everyday practices, social structures, culture, and technology. In this talk, I will map out some of what's currently taking place, offer a framework for understanding these phenomena, and discuss strategies for researching emergent practices.

www.danah.org/...MSR-NE-2008.html - Preview

digital-culture web2.0 research social

22 Sep 08

הסינגולריות קרבה - על ספרו המהפכני של ריי קורצוויל - הבלוג של אמנון כ - תפוז בלוגים

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digital-culture research singularity

19 Sep 08

Gallery: Emoticons Jump From Web to Real World :-)

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research digital-culture

15 Sep 08

Cybersociology 4 - Ken Wilbur and Cyberspace

www.cybersociology.com/...4_KenWilber_Bauwens.html - Preview

digital-culture research

it
can be argued that the Internet, as a worldwide many-to-many communications
technology which extends our senses to encompass events and realities
to most of the (wired) world, objectively makes possible a new
level of awareness, in which individuals can extend their sense
of identity beyond for example identification with the nation-state.
In other words, the changes in the objective material
world, the techno-scientific base of society, do not automatically
lead to changes and growth in human awareness. They create a tension
in society and the individual, which still needs to be integrated
into a higher synthesis which can make sense of the new.
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- The Internet itself can become a medium where that
  fractured consciousness expands, that stimulates the creation
  of countless sollipsistic tribal communities of interest, without
  the corollary of a planetary consciousness and corresponding global
  institutions. Equally, the Internet may strengthen the revival
  of magical and mythical forms of religion. And finally, if we
  accept that cyberspace is a cultural product that also reflects
  our unconscious minds, it is bound to become the treater of all
  our regressive drives and become the locus for our darker sides,
  including criminal behaviour.
- we can also see how the
  Internet provides many tools and possibilities that will strengthen
  such a change. It indeed offers not only a planetary perspective,
  the ability to directly encounter multiple perspectives at their
  very source (without the intermediation and distortion of medi
  a),
  and the capability to enter into a direct dialogue with these
  perspectives.
- The Internet
  helps to create a ?society of minds? where a constant dialogue
  can take place between equals.
- On the other hand, the Internet creates a disembodied space where
  one can easily lose one?s grounding into physical and bodily reality;
- it creates a medium where a constant flow if mediocre information
  hypnotises the user and makes him regress to purely reactive modes
  of being, and, through the medium of games and pornography, it
  can work directly on the instinctual-emotional levels and hyper-develop
  these aspects of the psyche, to the detriment of others, and to
  the detriment of a sound integration of the different aspects
  of the self. The Internet, while enabling a new phase of transcendence,
  can also lead to new forms of regression.

Kevin Kelly -- Out of Control

Kevin Kelly's book

www.kk.org/...contents.php - Preview

technology digital-culture research

07 Sep 08

Corporeal Virtuality: The Impossibility of a Fleshless Ontology

While distinct terms, body and technology will always necessitate their interdependent consideration as a relationship. Likewise it becomes increasingly difficult to talk about bodies and technologies as separate entities - and therefore similarly to separate theories of technology from theories of our embodiment.

people.brunel.ac.uk/...0Richardson&Carly%20Harper.htm - Preview

research digital-culture identity

Cyber-enthusiasts, like
those mentioned above, work from an implicit and often unacknowledged epistemological
framework provided by the Cartesian mind/body split
while Cartesianism
may lay the ontological and epistemological groundwork for post-corporeal theory,
in the Cartesian model the body nonetheless does retains a necessary
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- (although marginalised) epistemological role.
- in cyber-discourse there is an increasing acceptance of the idea
  that not only are selves separate from the body, they are not limited and determined
  by the mind's containment in the body, or to put it another way, the mind or
  consciousness can somehow escape the body's containment.
- The teleology of cyberspace, or the
  end towards which it progresses, is all about the final non-necessity of the
  body, or achieving a mode of existence that can do without the body.
- When it is argued that
  the body is necessary, as we find in the Cartesian model of subjectivity, and
  by extension in Stone's argument, the body nevertheless can continue to occupy
  a marginal or passive epistemological position; that is, it is necessary for
  existence but not fundamental to knowledge production.
- Essentiality, however
  centralises embodiment as a condition of knowledge, experience and perception
- we will work towards a materialist theory of agency, and argue that both
  knowing and being are always-already embodied, and that embodiment is also always-already
  instrumental or `toolic.'
- Merleau-Ponty contests this model of human
  existence. For him the body is the essential condition and context through
  which the subject is articulated in the world and by extension the originary
  and primary source of meaning and expression; a subject of perception and experience
  as well as of cognition and reflection
- For Merleau-Ponty to be a subject
  is to have a world, and the way of having a world which is fundamental and inescapable
  to us all "is my perceiving it from where I am, with my senses ... I am
  always open to the world in this way"
- we
  experience things through our bodies not in a separate relationship to
  it.
- Merleau-Ponty consolidates
  corporeality as an essential (and not simply necessary) condition for the production
  of knowledge
- Our bodies are not retractable, nor reducible to objects we can
  stand back from and reflect upon. On the contrary, embodiment is the schema
  by which the subject is articulated in-the-world, the condition and context
  through which relations between me and other things become possible
- In order to override the subject/object dichotomy, he offers the
  more primary and generative notion of the body-subject, a term which stresses
  the originary co-incidence of consciousness and the body
- The concept of the corporeal schema
  or body-image attempts to confront and explain the unbridgeable gulf; that excluded
  middle that lies unexplained and unaccounted for in the Cartesian mind-body
  dualism
- He directs us to the different
  relationship that we have with our body in comparison to other objects, arguing
  that a consciousness of one's body is not experienced as an objectifiable thing
  in itself, as the Cartesian model infers. It is not "seen as a mere object
  by me"', "I am not in front of my body. . . I am in it, or rather
  I am it"
- Consciousness is in the first place
  not a matter of `I think that' but of `I can'.
- Merleau-Ponty illustrates
  this pliable and malleably extendable nature of the body-image through our ability
  to incorporate tools or "fresh instruments" thereby opening up new
  configurations of embodiment:
- This experience of one's body-image
  or corporeal schema is not fixed or rigid, but adaptable to the myriad of tools
  and technologies that may be embodied. This further reinforces the phenomenological
  claim that our body is not limited by the boundaries of the skin, but rather
  that we are always open to and intertwined with the world.
- The dominant goal of VR is for users
  to feel themselves to be in a unified field of awareness similar to our lived
  phenomenological experience; to replicate as closely as possible a sensory
  environment that our body recognises.
- As Vasseleu points out, we can only fully experience the virtual, that
  sense of "disembodied agency", because we are embodied
- in Merleau-Ponty's model of
  embodiment relations, tools are not conceived of as merely perceptual attachments
  or extensions, but rather are incorporated into our embodied field or corporeal
  schema. In this sense there remains a fundamental irreducibility between
  technologies and embodiment, and thus a correspondence between technics, the
  body, knowledge and perception
- As we have suggested, conceptualising
  cyberspace as an inherently disembodied medium relies on an unambiguous understanding
  of bodies, and bodily location. This perspective assumes that the body is limited
  and confined by its own materiality and physicality to a singularity of location
  and possible actions. The body becomes nothing more than location, an
  extended and passive substance reduced to an inert housing for consciousness.
- We live through our bodies, and through them we have access
  to space, not an homogenous a priori space, but an oriented space which
  is, in the Heideggerian sense, `at hand'
- "there is no world without things or bodies"
- So cyberspace is not a disembodied reality; it is a medium
  through which we experience a different kind of embodiment.
- Contesting
  notions of VR as a disembodying medium thus requires a shift from thinking of
  the virtual as de-corporealising subjectivity, toward an understanding of how
  the body incorporates the virtual; of how the virtual becomes an aspect of our
  embodiment, or conversely a corporeal virtuality
- Virtual Reality tools cease
  to be something that we experience as objects and become part of the felt structure
  of our embodiment
- He
  argues that "our experiences are not organized by `real objects' and relations
  but by the expectations and meanings objects have for the body's
  movements and capacities"
- Emphasis is shifted
  from the nature of the objects themselves, to the relations or expectations,
  and spectrum of possibilities or corporeal projects that are made possible by
  this interaction:
- Cyberspace,
  as Vasseleu suggests, is not a transparent or neutral electronic medium or informational
  interface; it is a medium of participatory orientation between bodies
  and objects in different spaces
- Embodiment provides the ground of virtual experience - not only
  in the basic sense that we use our hands and eyes to see the screen and use
  the keyboard, but also in the way we construct alternate identities, and perceive
  of virtual communities as places - our embodied experiences circumscribe the
  parameters of those perceptions and identities.

JET 14(2) - August 2005 - Krueger - Gnosis in Cyberspace?

www.jetpress.org/...krueger.html - Preview

digital-culture identity research

In
posthumanist visions, bodies do not disappear at all: what has to be overcome is
the material, real, concrete biological human body while simultaneously a vast
number of new body images were created. This ambivalent phenomenon might be
terminologically comprehended by the differentiation between body (Koerper)
and corporeality (Koerperlichkeit). Posthumanism proclaims the overcoming
of the body but not for the overcoming of corporeality since the future visions
are characterized by definite physical actions – sexuality plays a decisive role
here.
Referring to
Slavoj Žižek’s introductory words, posthumanism
postulates the vision of corporeality without a body but not of mind without a
body.

BBC NEWS | Technology | Finding myself through online identities

Today's online services give us new ways to decide who we are, says Bill Thompson.

news.bbc.co.uk/...6654337.stm - Preview

research digital-culture identity

Margolis Margolis's Library tagged digital-culture → View Popular

כלכליסט - בארץ - כונן גיבוי לחיים

Absolute Carmel » Tweeting as breathing: are you worth a read?

HASTAC

פייסבוק: מכונה לשכפול המציאות - חדשות - הארץ

I’m So Totally, Digitally Close to You - Clive Thompson - NYTimes.com

Ynet מחשבים - מה קרה להבטחה של Second Life?

Technology Review: Wikipedia and the Meaning of Truth

Technology Review: Wikipedia and the Meaning of Truth

globeandmail.com: The class of 2012: Mr. Google's children

Muli Koppel's Blog: Blog's Dead! Long Live the Blog!

From "World Wide Web" to "Web Wide World" -- The Web Breaks Out of its Petri Dish | Twine

Psychology, education and computers

"Understanding Socio-Technical Phenomena in a Web2.0 Era"

הסינגולריות קרבה - על ספרו המהפכני של ריי קורצוויל - הבלוג של אמנון כ - תפוז בלוגים

Gallery: Emoticons Jump From Web to Real World :-)

Cybersociology 4 - Ken Wilbur and Cyberspace

Kevin Kelly -- Out of Control

Corporeal Virtuality: The Impossibility of a Fleshless Ontology

JET 14(2) - August 2005 - Krueger - Gnosis in Cyberspace?

BBC NEWS | Technology | Finding myself through online identities

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