Atom Feed
February 9, 2021
At Medium.com I’m maintaining that television as a rhetorical form has reached a turning point — not that we’re at Peak TV (which we are) in terms of streaming services and network television, but that we are expecting and appreciating serious information and events to be presented in the ways pioneered by entertainment TV. And this is a good thing.
More here …
January 11, 2021
This probably is not about what you think it is. It doesn’t take a moral stand about Parler or about its being chased off the major platforms and, in effect, off the Internet. Yet the title of this post is accurate: it’s about why moral frameworks don’t help us solve problems like those posed by Parler.
The two major philosophical frameworks we use in the West to assess moral situations are consequentialism (mainly utilitarianism) and deontology. Utilitarianism assesses the morality of a choice based on the cumulative amount of happiness it will bring across the entire population (or how much it diminishes unhappiness). Deontology applies moral principles to cases, such as “It’s wrong to steal.”
Each has its advantages, but I don’t see how to apply them in a way that settles the issues about Parler. Or about most other things.
For example, from almost its very beginning (J.S. Mill, but not Bentham, as far as I remember), utilitarians have had to institute a hierarchy of pleasures in order to meet the objection that if we adopt that framework we should morally prefer policies that promote drunkenness and sex, over funding free Mozart concerts. (Just a tad of class bias showing there :) Worse, in a global space, do we declare a small culture’s happiness of less worth than those of a culture with a larger population? Should we declare a small culture’s happiness of less worth? Indeed, how do we apply utilitarianism to a single culture’s access to, for example, pornography?
That last question raises a different, and common, objection with utilitarianism: suppose overall happiness is increased by ignoring the rights of others? It’s hard for utilitarianism to get over the conclusion that slavery is ok so long as the people held slaves are greatly outnumbered by those who benefit from them. The other standard example is a contrivance in which a town’s overall happiness is greatly increased by allowing a person known by the authorities to be innocent to nevertheless be hanged. That’s because it turns out that most of us have a sense of deontological principles: We don’t care if slavery or hanging innocent people results in an overall happier society because it’s wrong on principle.
But deontology has its own issues with being applied. The closest Immanuel Kant — the most prominent deontologist — gets to putting some particular value into his Categorical Imperative is to phrase it in terms of treating people as ends, not means, i.e., valuing autonomy. Kant argues that it is central because without it we can’t be moral creatures. But it’s not obvious that that is the highest value for humans especially in difficult moral situations,We can’t be fully moral without empathy nor is it clear how and when to limit people’s autonomy. (Many of us believe we also can’t be fully moral without empathy, but that’s a different argument.)
The relatively new — 30 year old — ethics of care avoids many of the issues with both of these moral frameworks by losing primary interest in general principles or generalized happiness, and instead thinking about morality in terms of relationships with distinct and particular individuals to whom we owe some responsibility of care; it takes as its fundamental and grounding moral behavior the caring of a mother for a child. (Yes, it recognizes that fathers also care for children.) It begins with the particular, not an attempt at the general.
So, how do any of these help us with the question of de-platforming Parler?
Utilitarians might argue that the existence of Parler as an amplifier of hate threatens to bring down the overall happiness of the world. Of course, the right-wing extremists on Parler would argue exactly the opposite, and would point to the detrimental consequences of giving the monopoly platforms this power. I don’t see how either side convinces the other on this basis.
Deontologists might argue that the de-platforming violates the rights of the users and readers of Parler. the rights threatened by fascismOther deontologists might talk about the rights threatened by the consequences of the growth of fascism enabled by Parler. Or they might simply make the utilitarian argument. Again, I don’t see how these frameworks lead to convincing the other side.
While there has been work done on figuring out how to apply the ethics of care to policy, it generally doesn’t make big claims about settling this sort of issue. But it may be that moral frameworks should not be measured by how effectively they convert opponents, but rather by how well they help us come to our own moral beliefs about issues. In that case, I still don’t see how they much help.
If forced to have an opinion about Parler — andI don’t think I have one worth stating — I’d probably find a way to believe that the harmful consequences of Parler outweigh hindering the human right of the participants to hang out with people they want to talk with and to say whatever they want. My point is definitely not that you ought to believe the same thing, because I’m very uncomfortable with it myself. My point is that moral frameworks don’t help us much.
And, finally, as I posted recently, I think moral questions are getting harder and harder now that we are ever more aware of more people, more opinions, and the complex dynamic networks of people, beliefs, behavior, and policies.
* * *
My old friend AKMA — so learned, wise, and kind that you could plotz — takes me to task in a very thought-provoking way. I reply in the comments.
June 23, 2019
I just posted a new page at the Everyday Chaos web site. It lists media coverage, talks, and other ways into the book.
September 29, 2015
Stop the presses!
The good news is that the New Republic seems to be making an effort to include articles about race that are not by white liberals — not that I have anything general against white liberals since I am one . The even better news is that that article credits the Internet with enabling a flowering of African American intellectual thought, rather than the magazine once again (and again and again and again) thinking it’s being oh-so-daring by criticizing the Net as the source of all that is dumb and crass.
In “Think Out Loud,” Michael Eric Dyson argues:
Along with [Ta-Nehisi] Coates, a cohort of what I would like to call the “black digital intelligentsia” has emerged. They wrestle with ideas, stake out political territory, and lead, very much in the same way that my generation did, only without needing, or necessarily wanting, a home in the Ivy League—and by making their name online.
He describes how “the Net enables these voices to be heard”the Net enables these voices to be heard, and how it helps them to form and pursue their ideas through community and social engagement. (It’s a great example of what some of us would describe as the networking of knowledge.)
And, in a generous way that embodies the best of the Net, Dyson in this article is using his position as a well-established voice to give a boost to the upcoming cohort—one that notably includes many women.
Nicely done all around.
September 18, 2015
I was cleaning up my office now that the transit of Venus has moved it into the House of Mercury, which only happens ever 17 years, and I came across this button:
(That’s me now, not nine years ago. Not that there’s any difference at all. None!, I tell you, just a tad too insistently.)
Yes, that’s an official button issued to the about thirty-five bloggers who were given press credentials for the Democratic National Convention of 2004, the one at which the Democrats insured their victory over the vastly unpopular, war-starting George W by nominating John Kerry instead of Howard Dean.
Well, anyway.
This was the first time bloggers had been given press credentials for a national political convention, and it was quite a thrill. Here’s a list of the bloggers from the Wall Street Journal.
And here’s a post of mine with some photos. They’re heavy on correspondents from The Daily Show because they were doing a piece about those durn bloggers. I declined to be interviewed because I am a coward.
Here’s my post about Kerry’s acceptance speech.
Here are some reflections about the experience.
But most of the posts are gone. I was blogging the DNC for the Boston Globe and the posts are gone from its site. Even Archive.org doesn’t have nuthin’ from the Globe site during that week.
So, yes, History, cry “Alackaday!” and stain your blank pages with salt.
January 8, 2015
The project with Doc that I mentioned is a new set of clues, following on The Cluetrain Manifesto from 16 years ago.
The clues are designed as an open source publishing project: The text is in the public domain, and we’re making the clues available at Github in various computer-friendly formats, including JSON, OPML and XML.
We launched this morning and a happy hell has broken loose. So I’m just going to posts some links for now. In fact, I’m copying and pasting from an email by Doc:
Gotta run…
October 16, 2013
Zeynep Tufecki [twitter:zeynep] is giving a Berkman Tuesday Lunch talk titled “Gezi Park Protests & the Boom-Bust Cycle of Social Media Fueled Protest.” She says that surveillance and social media + protest are two of her topics, so swhen protests broke out in her home country of Turkey, she felt she really had to study it. She is today presenting issues she is still working through.
|
NOTE: Live-blogging. Getting things wrong. Missing points. Omitting key information. Introducing artificial choppiness. Over-emphasizing small matters. Paraphrasing badly. Not running a spellpchecker. Mangling other people’s ideas and words. You are warned, people. |
She says that on the positive side of the role of social media on politics, we see lower coordination costs, the ability to shape the narrative, and an ability to overcome internal prejudice. On the negative: slacktivism, surveilliance, and propaganda. For her the lower costs cause the boom-bust cycle in social media-fueled activism. There are many questions she says, including why most of these social-media fueled protests fizzle out.
People usually argue about the wrong questions, Zeynep says. Instead, she suggests that we stop looking so much at the outputs of social media-fueled protests and instead at their capacity-building. Also, stop using offline or online as the important differentiation, and instead look at them in terms of what they signal.
She gives some background on Gezi, Turkey. The media focused on Taksim Square in Istanbul, but the action was actually in Gezi park. Prime Minister Erdogan wanted to turn the park into a developed area with housing, a shopping mall, and an old Ottoman barracks. This was an unpopular plan, and was taken as a symbol for wider discontent. Neighborhood people held a small protest. Maybe 30 people. But it was met with overwhelming force, which raised fear of the gov’t become authoritarian. People took to the streets. Turkish media are owned by large corporate conglomerates in cahoots with the gov’t. CNN locally was running shows about penguins, while CNN International was covering the protests. “So people got upset and took to Twitter and to the streets” (including an image of penguins in gas masks).
After multiday clashes in the area, “coordinated and spread almost solely on social media,” Gezi Park was Occupied. (Zeynep stresses that Turkey, unlike, other countries nearby, has a popularly-elected gov’t.) Zeynep joined in, packing an audio recorder, a bike helmet, and a tear gas mask. And sun protector lotion because statistically, she says, she felt most threatened by the Sun.
A single party had been in power in Turkey for 11 years. The country was polarized, but with an ineffective opposition. There are barriers to creating new parties (you have to get 10% to get any seats), which means the country is locked into an ineffective opposition.
At first the occupation was like a fair: clean, kitchens that were feeding 10K people, and like a carnival in the evenings because of the visitors. Occasionally, you’d get tear gassed. “Woodstock meets the Paris Commune.” She shows a picture of a Sufi whirler wearing a gas mask. People were finding politics.
There was “one no, many yes-es,” [an anti-globalization meme] which Zeynep argues is an Internet phenomenon. Turks who normally would never talk with one another found each other in the park.
There’s the free-rider question. Even if the protest itself were a festival, the costs would be real: Five people died, thousands were injured by tear gas cannisters which can be lethal.
The protestors’ main grievances were: growing authoritarianism, media censoprship, and police brutality. (Source: Zeynep formally interviewed 130 people.)
The Net’s role was to break the censorship, create a new narrative, and to coordinate. She looks at each of these:
The media censorship was incredible. CNN Turkey showed a soccer match as protestors were being chased down the city’s main street. Protestors used Twitter in part because there were too many family members on Facebook. “Ironically, Twitter became more essential because it was more public.” Twitter’s blue bird became the symbol of freedom, in part because people trusted Twitter not to turn over names. Also: lots of penguins.
Real-time coordination: Overall, the Net worked. People coordinated in real time via Twitter. Local businesses turned on open Wifi. People would text to others who then tweeted.
People learned new literacies, especially who to trust. One Twitter stream only tweeted citizen journalism if it came with a photo, to increase credibility.
Counter narrative: Very youth and humor oriented. People came because it was a great place to be, even with the tear gassings. People felt fairly confident that they wouldn’t get shot at, similar to Western Europe or the US.
Leadership: There were 130 organizations, but no central leadership. Much of it was ad hoc, which worked because of social media.
After a few weeks, the protest was brutally dispersed, and then it moved to local parks and neighborhoods. When it broke up, the govt mostly decided to treat the protestors the way GW Bush treated the anti-Iraq War protests: not as a threat, but more like merely a focus group.
Capacity building: Look at capacity, not outcomes. E.g., look at literacy, not GDP (Amatyra Sen). Internet’s capacity-building renders other forms of capacity-building less useful.
The online and offline are one ecology. (She’s looking here at post-citizen protests, i.e., protests were the participants are already recognized as citizens).
The Net lowers the barriers for the resources necessary for protest. No one planned the Gezi protests. They just arose.
So what do protest do? They grab attention, promote social interaction, reveal info, and signal capacity. Her thesis: Internet protests don’t signal the same way as pre-Internet. The Net gains attention without media mediating. Media dependency brings distortion, censorship, and counter propaganda — but also dominance, focus, and singular narrative. Media attention pre-Net often signaled elite dissent. With the Net, movements can get attention on their own terms, but can’t get a singular or dominant narrative. “Since there is no single elite voice, there is no reliable way to signal elite dissent.” Now you can’t get away from polarized narratives.
For social interaction capacity, it’s a big win for the movements. It’s much easier to find people like you on the Net. “The Internet is a homophily machine.” Unfortunately, this doesn’t work just for the movements you like. e.g., the anti-vaccine movement. It’s a win for social movements, but there will be many more movements.
Info revelation. Pluralistic ignorance = you think you’re the only one who is thinking something. The Net gets us past that, e.g., Facebook pages. But, then there are bandwagon/cascade effects.
Signaling: Protests as “stotting.” (“Stotting” = animals jumping up in the bush.) One explanation: it signals how strong you are and thus how fast you can run. Before the Net, because there wasn’t an easy way to organize, if you got a million people to DC, you’re signaling that you have an infrastructural capacity far beyond those million. Now, getting lots of people in the street doesn’t signal the threats that modern govts care about. Even when there are costs, those costs don’t signal the capacity to hurt the govt in ways the govt cares about. So, slacktivism is a bad argument; it’s not the cost of typing that’s being signalled.
Network internalities for social media-fueled protests are weaker. The Left doesn’t celebrate building network internalities because the Left sidesteps important tensions (leadership, representation, delegation). “Side stepping those tensions means that after the street protests, things are more unclear for the Left.” The Left is unable to negotiate, which is why so many movements are stuck at no. The Net allows them to sidestep developing ways to negotiate, etc. The Right, on the other hand (e;g., Tea Party) is comfortable challenging primaries.
To sum up: Look at the building of capacities, not how many people show up. This explains why there’s a repeated cycle where the protests are unable to engage in effective negotiation, representation, pressure, and delegation.
Q&A
Q: What other than Twitter is being used?
A: In Gezi, people knew how to post to Twitter by texting. And Twitter gained the users’ trust. Facebook was important for longer conversations. People collected photos on Tumblr. A lot of blogging, etc. But Twitter was how protesters talked with one another. Turkey isn’t a client state and didn’t need to appeal to America. And hashtags were dropped, so analytics miss just how big it was.
Q: [me] Is the Left stuck forever not being able to get past protests to actual change?
A: In Google Egypt Wael Ghonim was identified as a leader, and he was picked up for questioning. But he couldn’t have coerced a change even if he’d wanted to. I’m not saying this is great. At Gezi, the govt said “Let’s negotiate.” But who do you send? They sent people from the traditional NGOs, but they had no representational capacity. They listend to the Prime Minister. But they weren’t empowered to negotiate. The govt was genuinely frustrated that they couldn’t find a negotiating partner. So after the negotiations, there were some demands, they came back to the park. It’s 3 or 4am. They’re trying to explain what happened. People were confused. There was no way to deal with it. The next day, the protestors formed little forums, but how do you decide which to listen to? Some people were ready to accept it an go. People wanted consensus. But consensus has meant “a lot of social pressure.” That doesn’t work in the modern city. So where do we go with this? It can’t just be technology. There has to be a recognition among Left movements that if you can’t ever delegate or negotiate, then you’re stuck at No. The Right isn’t like this. The Right is using social media to make really significant strides. They’ve blocked the President’s agenda. They’re getting elected in Europe. They Left is unable to get together enough to address the 30-40% unemplyment in Spain. The big visible protests are Left wing. The big visible gains are Right wing.
Q: You said there were about 150 social groups involved in the movement. What was the relation between how they organize this protest and …?
The 150 groups didn’t represent the people on the ground. The groups formed the leadership because they were there, but people on the ground didn’t think of themselves as being there as members of those groups. The traditional NGOs had no capacity to lead, and didn’t understand that.
Q: I was a protestor in Ankara. I was tear gassed three times. Tastes good. How can we orient this approach to be an alternative to the traditional opposition structure? The classic opposition parties in Turkey do not represent the young people, the democratic-based people.
A: We have a huge crisis in opposition representation. The classic opposition parties do not represent the young generation. The young are big on pluralism, for example. There’s no party that represents the live-and-let-live ethic among the protestors. E.g., the young have no polarization around the head scarf issue: “They should if they want to, and not if they don’t want to.” That’s not represented in Parliament. The electoral system blocks the formation of new parties because of the 10% barrier. But, also, the young have a cultural allergy to representation because in traditional politics they see corruption, not representation.
Q: But there’s a trend in the Turkish community to do something. We have to find an alternative.
A: What motivates the existing govt is people losing office.
Q: How many companies offer Internet facilities in Turkey?
A: The backbone goes through one and then it’s sold to companies that can sell access. Great for surveillance. But it’s not the same concern as elsewhere, which is why people felt safe tweeting. Turkey is probably more wired than the US, which isn’t saying so much. Smartphones are necessary just to coordinate meeting up. Much lateness.
Q: In India, we have two successful models. The protests against the rape case were done through FB. An anti-corruption movement was able to organize millions of people throughout the country. But how do you coalesce these energies, give it a shape? But a word of caution: Panic about people from the northeast of India spread throughout the country thanks to social media, leading to killings.
The biggest case of non-state terrorism happened in Pakistan because of a video. Is the Internet good or bad? Yes.
Q: Is protest never effective?
A: Numbers still matter. But it depends on what it’s signaling, which also depends on context. If it signals than we’re here and we’re going to challenge you in your weak point, then yes…
February 20, 2013
How many birds do domestic cats in the United States kill every year? You win if your answer is within an order of magnitude in either direction. However, you don’t actually win anything.
The answer comes from the journal Nature Communications as reported here
To reveal the answer, select the black box. (This assumes you don’t have black set as your selection color.)
And now for extra credit, within an order of magnitude, how many people subscribe to the online version of the Boston Globe? Hint: It costs $3.99/week. Hint: Greater Boston’s population is about 4M. Hint: This quarter, online subscriptions rose 8%. (The answer comes from an article at BizOnline.)
28,000
By the way, I occasionally like to acknowledge that the “order of magnitude puzzle” was invented by my famous friend Paul English.
January 17, 2013
At SCS13, Clay Shirky says that “Why do comments suck so bad?” is one of the questions that is perpetually asked in public discussions. So, what’s the answer?
|
NOTE: Live-blogging. Getting things wrong. Missing points. Omitting key information. Introducing artificial choppiness. Over-emphasizing small matters. Paraphrasing badly. Not running a spellpchecker. Mangling other people’s ideas and words. You are warned, people. |
Clay points to YouTube as the “basement” of conversation, even in comments on innocuous videos, but there are sites discussing contentious issues that are quite civil and useful. And Google owns YouTube, and they have lots of money and an Internet sensibility, but still YouTube comments suck.
Explanation #1: The world is filled with trolls. But in fact, some sites with good commenting sections moderate comments, thinking about the commenters as a community, not as individuals asserting “First Amendment” rights.
Explanation #2: “Good. Big. Cheap. Pick two.” YouTube’s scale is “an attractive nuiscance.” If you have a publishing frame, then you want to let as many people in. If you have a community view, you are ok with limiting page views. E.g., Gawker uses an algorithm that features comments based on the richness of the thread. (The lower-ranked comments are still there.)
Explanation #3: “What do you want the users to do?” Publishing sites actually want people to forward the article to a million friends and then read another article. They often relegate the comments to the bottom of the page. E.g., the NYT says “Share your thoughts,” which is incredibly generic. No guidance is given. The result are responses that read like letters to the editor, without interaction or conversation. The NYT gives you actionable info for shows, but not for candidates: no links to their sites, no way to donate, etc. “The NYT is much better at helping consumers plug into markets than citizens to plug into politics.”
Explanation #4. “Institutions dodnot have the full range of either social technical solutions available to them culturally.” They can’t think of their commenters as a community instead of as a way of generating low-cost page views.
Q&A
Clay would like newspapers to have a dashboard of options they can use when constructing commenting sections, each customized to the article.
Q: [Anil Dash] Why ascribe this to ignorance instead of malice. Many of this institutions are served by making their readers look stupid.
Clay: That’s one of my a priori assumptions. I don’t think the individuals making choices are purposefully trying to keep the comments shallow and to prevent collective action. Rather, “letters to the editor” is a comfortable place for them.
January 13, 2013
Of course Aaron was a legendary prodigy of a hacker in the sense of someone who can build anything out of anything. But that’s not what the media mean when they call him a hacker. They’re talking about his downloading of millions of scholarly articles from JSTOR, and there’s a slight chance they’re also thinking about his making available millions of pages of federal legal material as part of the RECAP project.
Neither the JSTOR nor RECAP downloads were cases of hacking in the sense of forcing your way into a system by getting around technical barriers. Framing Aaron’s narrative — his life as those who didn’t know him will remember it — as that of a hacker is a convenient untruth.
As Alex Stamos makes clear, there were no technical, legal, or contractual barriers preventing Aaron from downloading as many articles in the JSTOR repository as he wanted, other than the possibility that Aaron was trespassing, and even that is questionable. (The MIT closet he “broke into” to gain better access to the network apparently was unlocked.) Alex writes:
Aaron did not “hack” the JSTOR website for all reasonable definitions of “hack”. Aaron wrote a handful of basic python scripts that first discovered the URLs of journal articles and then used curl to request them. Aaron did not use parameter tampering, break a CAPTCHA, or do anything more complicated than call a basic command line tool that downloads a file in the same manner as right-clicking and choosing “Save As” from your favorite browser.
Clearly, this is not what JSTOR had in mind, but it is also something its contract permitted and its technology did nothing to prevent. As Brewster Kahle wrote yesterday:
When I was at MIT, if someone went to hack the system, say by downloading databases to play with them, might be called a hero, get a degree, and start a company– but they called the cops on him. Cops. MIT used to protect us when we transgressed the traditional.
As for RECAP, the material Aaron made available was all in the public domain.
Aaron was not a hacker. He was a builder:
Aaron Swartz was not a hacker. He was a builder.
Joho the Blog uses WordPress blogging software.
Thank you, WordPress!
