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    nmw 20:43:33 on 2016/11/09 Permalink
    Tags: , , actualization, , communication, , , , , , , , , interaction, , , , , marketplaces, , , self-actualization, , , , , social network, social networks, ,   

    For some, we get lost in media 

    I opened up a copy of the New York Times today, and in an empty space within an article, there was a blurb that reads

    Social networks put individuals at the center of their own media universes

    — I am not even sure I understand what that is supposed to mean. Let alone the notion of a plurality of universes, the idea that media are not between people but rather like belly buttons for individuals to discover themselves within … I just find it mind-boggling. Then again, according to the surrounding words in the article next to this message, social media are depicted as breeding grounds for “fake news”, as cesspools for propagating mythical stories, for manipulating large populations of suckers into following this or that social media expert, leader, salesman or whatever.

    “Social” is seen as the big mistake, the errant sidetrack from the collapsing foundations of journalism. Four words seem hidden somewhere in between the lines: I told you so. Naive and forlorn like Dorothy in a dizzying whirlwind, individuals end up as victims of lever-pulling hackers, clowns and con-artists. Social media transport hoaxes and fairy tales, yet they are also instruments targeted at novice users, training wheels to guide their first steps in the cyber-landscape. The virtual world is both for the light-hearted at the same time that it’s a wide field of thin ice. Throughout this portrayal, the real world is not embodied in media. Instead, real-world people with real-world addresses exist behind real-world mastheads printed on real-world paper. They carry real-world business cards, not fake virtual URLs.

    Real-world buildings, with real-world street addresses, real-world telephones and such media are the physical conduits for real-world relationships. In contrast (so the argument), virtual facades evaporate into thin air as soon as a video screen is turned off.

    This contrast might be all good and fine, except that it is a lie. None of these things are any more real than the other. Main Street is nothing without the street sign signifying it as such. The reason why we can agree to meet at Main Street is that we both understand it to be Main Street, and this agreement is based on us both understanding how to read street signs. Indeed: we agree on many things, of which such street signs are fine examples. We can also agree on the time of day, to speak the same language, or to answer each other’s questions succinctly and truthfully. Such agreements are crucial for us to help each other reach our goals, whether we hold the same goals in common, or whether each of us is trying to reach our own particular individual goals.

    By reaching our goals, we become not only successful, we also become who we are.  We actually self-actualize our identities. For example: a writer does not simply exist, he or she becomes a writer by writing. A worker becomes a worker by working. A buyer becomes a buyer by buying, a seller becomes a seller by selling, a consumer becomes a consumer by consuming and a producer becomes a producer by producing. As these last examples show, sometimes we can only self-actualize when other conditions are met, and sometimes these conditions also require the engagement of other people. In this sense, reaching our own goals involves a team effort — as, for example, a sale involves the teamwork of both a buyer and a seller.

    Therefore, the real world is not so much a matter of separated individuals as it is the interaction and engagement of individuals with each other in a symbiotic process of self-actualization. We become who we are by interacting with one another. Our goals aren’t distinct and separate, they’re intertwined. We need to think of media as bustling marketplaces for such exchanges to take place, rather than as sterile and inert transport mechanisms. These are not empty tubes simply bridging gaps, they are stages for playing out our roles in real life.

     
  • Profile photo of nmw

    nmw 15:27:59 on 2016/07/12 Permalink
    Tags: academia, academic, , , , , , , , bandwagon, bandwagon effect, , , , , , communication, , , , compute, , corrupt, corrupted, corruption, , , , , , , group think, groupthink, , , , , , , , , , , , , majority, , , , , populism, populist, , , rason, , , , , , , , , , systemic, , , trusted, , , universities, , valid, validity, vote, votes, voting, ,   

    The Spectre of Populism 

    There is a spectre haunting the Web: That spectre is populism.

    Let me backtrack a moment. This piece is a part of an ongoing series of posts about „rational media“ – a concept that is still not completely hard and fast. I have a hunch that the notion of „trust“ is going to play a central role… and trust itself is also an extremely complex issue. In many developed societies, trust is at least in part based on socially sanctioned institutions (cf. e.g. „The Social Construction of Reality“) – for example: public education, institutions for higher education, academia, etc. Such institutions permeate all of society – be it a traffic sign at the side of a road, or a crucifix as a central focal element on the alter in a church, or even the shoes people buy and walk around with on a daily basis.

    The Web has significantly affected the role many such institutions play in our daily lives. For example: one single web site (i.e. the information resources available at a web location) may be more trusted today than an encyclopedia produced by thousands of writers ever were – whether centuries ago, decades ago, or even still just a few years past.

    Similarly, another web site may very well be trusted by a majority of the population to answer any and all questions whatsoever – whether of encyclopedic nature or not. Perhaps such a web site might use algorithms – basically formulas – to arrive at a score for the „information value“ of a particular web page (the HTML encoded at one sub-location of a particular web site). A large part of this formula might involve a kind of „voting“ performed anonymously – each vote might be no more than a scratch mark presumed to indicate a sign of approval (an „approval rating“) given from disparate, unknown sources. Perhaps a company might develop more advanced methods in order to help guage whether the vote is reliable or whether it is suspect (for example: one such method is commonly referred to as a „nofollow tag“ – a marker indicating that the vote should not be trusted).

    What many such algorithms have in common is that on a very basic level, they usually rely quite heavily on some sort of voting mechanism. This means they are fundamentally oriented towards populism – the most popular opinion is usually viewed as the most valid point of view. This approach is very much at odds with logic, the scientific method and other methods that have traditionally (for several centuries, at least) be used in academic institutions and similar „research“ settings. At their core, such populist algorithms are not „computational“ – since they rely not on any kind of technological solution to questions, but rather scan and tally up the views of a large number of human (and/or perhaps robotic) „users“. While such populist approaches are heralded as technologically advanced, they are actually – on a fundamental level – very simplistic. While I might employ such methods to decide which color of sugar-coated chocolate to eat, I doubt very much that I, personally, would rely on such methods to make more important – for example: „medical“ – decisions (such as whether or not to undergo surgery). I, personally, would not rely on such populist methods much more than I would rely on chance. As an example of the kind of errors that might arise from employing such populist methods, consider the rather simple and straightforward case that some of the people voting could in fact be color-blind.

    Yet that is just the beginning. Many more problems lurk under the surface, beyond the grasp of merely superficial thinkers. Take, for example, the so-called „bandwagon effect“ – namely, that many people are prone to fall into a sort of „follow the leader“ kind of „groupthink“. Similarly, it is quite plausible that such bandwagon effects could even influence not only people’s answers, but even also the kinds of questions they feel comfortable asking (see also my previous post). On a more advanced level, complex systems may be also be influenced by the elements they comprise. For example: While originally citation indexes were designed with the assumption that such citation data ought to be reliable, over the years it was demonstrated that such citations are indeed very prone to be corrupted by a wide variety of corruption errors and that citation analysis is indeed not at all a reliable method. While citation data may have been somewhat reliable originally, it became clear that eventually citation fraud corrupted the system.

     
  • Profile photo of nmw

    nmw 16:20:02 on 2016/07/03 Permalink
    Tags: analysis, analytic, analytical, analytics, authenic, authenicated, authenicity, , , communication, , counterfeit, , , , engaging, , , , , , imposter, , , , , , , , , , , , , , , , qualitative, , , , , , , , , , , , , , , , , , ,   

    Sign My Guestbook + The Rationality of the Written Word 

    I enjoy following Chloe Thurlow’s writings and musings very much. Whenever I start reading, then I am quite sure that my time will be well spent. I am sad that her chloethurlow.com website is sometimes blocked when I am at work or at some other public computer, because writing on my phone is a truly laborious task which I would rather not engage in at all.

    Recently Chloe asked whether I might be willing to write something – meaning: for the chloethurlow.com audience. Obviously, yes! But it turns out willing and able are two very different things. What I immediately came up with was nothing less than „Painfully empty“ – at least that’s how I like to describe it.

    I have had other people ask me whether I might consider writing for „their“ websites. I usually decline, though, for several reasons. One reason is usually meant ironically – I use this when the person asking is a fan of Google: „they can just search“ (LOL)… and then of course the fans are forced to admit that would be logical, and perhaps they also realize how bogus the whole notion of Google is (though in some cases, I think that part whooshes right by above their heads).

    Another reason is that I would feel like an impostor. If people visit chloethurlow.com, wouldn’t they be disappointed to hear me preaching from that pulpit? As soon as I opened my mouth I would half expect my face to be pelted with tomatoes and rotten eggs. Cake wouldn’t be bad, as long as it tasted good.

    This brings me to the way I see and use „the web“. This is rather complicated, so if you don’t care then now would be a good time to stop reading. 😉

    In the early days of the web, there was this notion of „please come over to my place – and when you visit, then please sign my guestbook, post a comment“ … which was all more or less the precursor of: „please like my crap“. About a decade ago, Google made a quite significant change to the way they viewed content on the web. They introduced the concept of meaningless, insignificant blather. Of course they would probably say something like „we gave you a tool to deal with comment spam“. At the time, I was shocked that people would be willing to point out that the information on their own websites was insipid, useless, insignificant and probably a waste of your time (and certainly not worth the time for Google’s robots to scan it at the rate of fractions of a penny per pentillion). I knew then and there that this would be the end of comments. At the time, I was flabbergasted.

    Today, I look back and think: What a good thing! I don’t want to host your content. If you have something meaningful to share, then host it yourself. If you don’t have a dime, see if you can post it on some website that is willing to accept your thoughts for nothing (but don’t be so naive to think they won’t sell your private, personal parts to make money on it).

    When I want to share ideas, I see no reason to submit them to „other“ websites.

    What is an „other“ website?

    An other website is a site that I have very little or no control over. People need to get over thinking in black and white terms. You do not own your own website. People don’t own land. They use it. You don’t own me. If I feel like typing in chloethurlow.com rather than facebook.com that is entirely my decision. It is nothing other than my own rational behavior which motivates me to type in „weather“ when I want to learn about the weather. If I wanted romance, I would type in romance. I rarely type in Google.

    When I write, I expect people to be similarly rational. When Ella and Louis sang „Let’s call the calling off off“, they were declaring how relationships and meaning intertwine on a level that has little or nothing to do with individual pronunciation but everything to do with shared engagement with shared ideas. While I might seek to engage with romance, I might avoid engaging with brand names… and a big part of such a decision has to do with participating with people who perhaps think like I do, or perhaps think different – but in any case who care enough to become engaged.

    One important takeaway from this view of the web is an orientation towards language over a brand name orientation. Another – which is actually sort of a corollary – is that saying something like „you can contact me at so-and-so“ becomes meaningless. You can contact me at many locations, because I am engaged with many topics. I am not just here or there, I am almost everywhere.

     
  • Profile photo of nmw

    nmw 17:24:28 on 2016/07/01 Permalink
    Tags: , , , , , , attention economy, communication, , , , , , , ignoring, , , , repress, repressed, repression, ,   

    The Rationality of Ignorance 

    Ever since Sigmund Freud triumphed with his psychological theories, psychological repression has become interpreted as an acceptable behavior. Repression is now OK, because everyone does it.

    This post is not about psychology – at least not in the first place.

    It’s about ignorance. Ignorance is very widespread in today’s culture. When people „block“ someone on social media, they are simply ignoring them. Likewise, when people ignore their spam email folder, they often say that if something is important, then the person will write again. Hello? Write again?!? LOL, many people are so ignorant that they are even unaware of their own ignorance.

    OK, so perhaps: If it’s important they will call on the phone. Ah, yes: the elexir of voicemail! That splend circular file of phone ladders. I am sure people check their voicemail daily… NOT!

    Ignorance is nothing knew – even Galileo was the recipient of being ignored. No, even worse: He was considered a heretic. Being a heretic means: If someone doesn’t ignore you, then they must be crazy.

    In contrast, I believe everyone can choose for themselves who or what they wish to ignore. To some degree, the vast majority of people on the planet ignore global warming every day. You can ignore this politician or that politician – which one you ignore is entirely up to you. I by and large ignore retard media – though I do keep tabs on what kinds of nonsense other people do seem to pay attention to. Perhaps, though, in reality they really don’t pay attention to it (yet again: many people merely think they don’t pay attention to advertisements; and of course very few people are aware of the fact that most advertisements actually pay more attention to them than the other way around – at least for the vast majority of illiterate people who do not know how to prevent such „invasions of privacy“). They might say something like „I ignore ads“. Uh-huh, yeah, right.

    I feel it is very ironic that in this era of „big data“, people are very much involved in a habit of ignorance. Yet again: Here – as in many other examples of what seems to be a quirky kind of rationality – there appears to be a somewhat rational rationalization for this behavior: We cannot pay attention to everything, so we have to ignore something.

     
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