Todd Suomela's Library tagged → View Popular, Search in Google
"You've heard the arguments already. On PBS News Hour, on NPR, and in shiny books published by serious-minded New York publishers, we keep hearing this refrain: Social media and CCTV have stolen our private lives, and we'll never get them back.
There are two reasonable responses to this assertion: 1) Who cares if they have? and 2) No they haven't. Both turn out to be true. Let's figure out why."
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The other problem is that transparent societies are more often societies where privacy is unevenly distributed. Most people have very little privacy, but the rich and powerful can pull the curtains to hide whatever secrets they don't want revealed. Already, we've seen how the political regime in Egypt shut down transparency technologies like the internet when they wanted to hide what they're doing from the world. On a smaller scale, police working for San Francisco's metro system, BART, illegally shut down cell phone access in their stations on a day when they suspected people might be gathering there to protest a BART police shooting.
To tackle this same issue more mundanely, consider this: Can you find out what corporations, law enforcement agencies, and politicians are doing with the same ease as you can find out what random strangers are doing by using Facebook, FourSquare, and Google? No? Then privacy in your society is distributed unevenly.
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The point is that privacy varies from situation to situation, and from group to group. There are stories I share with my friends that I would like to keep private from the general public. I might not suffer any specific harm if strangers find out that I'm dieting, for example, but I'd feel uncomfortable if everybody knew. The situation with a secret is very different. Governments keep secrets not just because it's more comfy, but because revealing them might get people killed — or might reveal the government was so corrupt that its citizens would riot and stage a coup. A secret is a piece of information that could get you fired, or prevent you from getting life-saving health insurance.
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The level to which we are forced to censor ourselves is even more damaging than our social media-induced group-think. Most people are afraid to be completely honest with what we share, because of the capricious nature of the public. This makes us innocuous caricatures who live in fear of offending anyone. Social media sharing is a lot like a temperamental boss who tells you to speak freely. His words say one thing, but the reality is he might fire you if he doesn’t like what he hears. To protect yourself, you only tell him the good news and any negative feedback is conveniently omitted.
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Facebook and Twitter have created a generation obsessed with themselves, who have short attention spans and a childlike desire for constant feedback on their lives, a top scientist believes.
Repeated exposure to social networking sites leaves users with an 'identity crisis', wanting attention in the manner of a toddler saying: 'Look at me, Mummy, I've done this.'
Baroness Greenfield, professor of pharmacology at Oxford University, believes the growth of internet 'friendships' – as well as greater use of computer games – could effectively 'rewire' the brain.
"The plate-glass shop window of the Romantic era is transformed in the contemporary commercial Web into the idea of three screens and a cloud. The shop window is now the small screen in your pocket and is called mobile e-commerce. Searls’s use of the word “Veal” implies that when we buy into the value of computerized personalization based on algorithmic interpretations of our data exhaust, we’re abandoning the expansive Whitman-esque view of the self and instead chowing down on the self as a calf constrained in the industrial process of producing veal. The word “veal” is meant to provoke a reaction of disgust. It ties a form of mechanized cruelty to a sanitary, abstracted computerized process. "
"When you allow an institution to provide you with your identity and sense of self-worth you become an obsequious pawn, no matter how much talent you possess. You live in perpetual fear of what those in authority think of you and might do to you. This mechanism of internalized control—for you always need them more than they need you—is effective. "
"The hypothesis of an "actor–observer asymmetry" was first proposed by social psychologists, Jones and Nisbett in 1971. They hypothesized that “actors tend to attribute the causes of their behavior to stimuli inherent in the situation, while observers tend to attribute behavior to stable dispositions of the actor” (Jones & Nisbett, 1971, p. 93)"
"In Self-Knowledge and Resentment, Akeel Bilgrami argues that self-knowledge of our intentional states is special among all the knowledges we have because it is not an epistemological notion in the standard sense of that term, but instead is a fallout of the radically normative nature of thought and agency.
Four themes or questions are brought together into an integrated philosophical position: What makes self-knowledge different from other forms of knowledge? What makes for freedom and agency in a deterministic universe? What makes intentional states of a subject irreducible to its physical and functional states? And what makes values irreducible to the states of nature as the natural sciences study them? This integration of themes into a single and systematic picture of thought, value, agency, and self-knowledge is essential to the book’s aspiration and argument. Once this integrated position is fully in place, the book closes with a postscript on how one might fruitfully view the kind of self-knowledge that is pursued in psychoanalysis. "
in list: Books Noted
"“Identity” is a slippery word, and there are ways to read Zuckerberg that makes what he’s saying trivially true. But those would be perverse ways, I think. I could go on at length about that, but I won’t. I’m also (luckily for you) fighting off the urge to write a few thousand words on the sociology of privacy. Instead, I just want to add two things. First, an idea from sociology. Having a single identity on display to everyone seems less like the definition of integrity and more like the procedure for a nasty breaching experiment of the sort that undergrads sometimes propose, and that as a responsible professor you talk them out of, on the grounds that they will get beaten up at some point during their fieldwork...
Second, an idea from psychology. Having an identity and having a secret are in fact quite closely related, and not just for superheroes. "
People in their 20s wished they had saved for travel, people in their 30s wished they had saved for a house, and people in their 40s wished they had saved for retirement. His implicit suggestion is that younger people should use this data and get "ahead" of the curve by aligning their current savings patterns with what they probably will want to have done in 20 years.
Summary of some arguments against accurate self-perception from philosophers Dan Haybron and Eric Schwitzgebel.
in list: Philosophy Notes
Five expanding frameworks for the self - mind, body, relational being, social being, instantiation of mankind. Where is political intervention appropriate?
Psychologists study pride and the difference between faking it and not.
And I don’t give a cat’s ass if you google my past and find something laughable, because those bits are not the entirety of who I am. I will laugh first at them.
I stand in the face of my google-able past and laugh.
People often wonder what it will be like for them to be old, or married, or with a successful career, etc. They usually conclude they just can't know, and must wait and see. Yet all around them are other folks who are old, married, etc. - why not just accept those experiences as a good predictions of such futures? People usually respond that they are too different from these other folks for their experiences to be a good guide.
in list: Philosophy Notes
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