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I study connected developments in computer networks, psycho- pharmaceuticals, and economics, as a researcher and doctoral candidate at UCLA History of Science. My research.
SUBSCRIBE \ \ TWITTER \ FACEBOOK \ PHREADZ phoned-in media
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"Men make their own history, but they do not make it as they please; they do not make it under self-selected circumstances, but under circumstances existing already, given and transmitted from the past. The tradition of all dead generations weighs like a nightmare on the brains of the living. And just as they seem to be occupied with revolutionizing themselves and things, creating something that did not exist before, precisely in such epochs of revolutionary crisis they anxiously conjure up the spirits of the past to their service, borrowing from them names, battle slogans, and costumes in order to present this new scene in world history in time-honored disguise and borrowed language. Thus Luther put on the mask of the Apostle Paul, the Revolution of 1789-1814 draped itself alternately in the guise of the Roman Republic and the Roman Empire, and the Revolution of 1848 knew nothing better to do than to parody, now 1789, now the revolutionary tradition of 1793-95. In like manner, the beginner who has learned a new language always translates it back into his mother tongue, but he assimilates the spirit of the new language and expresses himself freely in it only when he moves in it without recalling the old and when he forgets his native tongue."
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I’m planning the fortieth anniversary of the internet right now (Oct 29 - UCLA - great party - details TBA) so I can’t live-post updates. I wrote this an hour ago, before the meeting. This post is requested commentary on my re-broadcasted 140conf talk.
-Definitely,
Brad
I started on the Valium about twenty minutes before my talk, cornered in between Scoble and a stage wall. It was dark and my leg was composed mostly of shooting pains. I gazed at Scoble: they were just regular chairs, but he was reclining. I re-sorted that room into people with moderate-to-severe compression of their sciatic nerve, and those without.
How do you do that, I thought. He was with them, with everyone else: nobody would understand me and my leg. I had to rejoin the majority, the Scoble World of reclining and everyone else in the room.
Valium as a muscle relaxant; my new doctor is hilarious or something. Anyways it was dark and I hadn’t checked on dosing. Next up I’m standing behind shoulder blades, and then I was introducing myself and talking.
Twitter was going to be down; used that to frame a talk on freedom and politics; now Twitter is back up but let’s go, everyone, into my Valium reality, falling forwards, backwards, sidewards in all directions; leg peace and we could have the same chemical halo: change teams.
In the words of Puff Daddy, come with me.
Digital numbers flashed in front of me and all I could think about was a decibel meter at a former Brighton pub workplace. How long have I been talking for? I wasn’t going all Huxley on time; I was just chill.
Those numbers were the amount of time I had left to talk. For the first time ever it took me longer, and not less time, to get through my prepared talk. Because I was talking slower and you know, I think if you’ll consider it, political theory as a general topic of conversation at a social media / Twitter conference makes more sense on a heavy dose of Valium.
I did have a point. Twitter is a public space. Social media is a collection of public spaces that carry out the same functions as our meatspace social acts, the ones unmediated by layered protocols.
They’re businesses and we expect nothing from them beyond old laws and practices whose authors never expected these entities to regulate public space.\
Twitter is an interesting bit of technology, but its ascendancy — the way we use it, the timing and distribution, etc. — these are social, political, cultural factors.
So I ask, why couldn’t Twitter exist a few hundred years ago? No internet is an easy and accurate answer, but it is incomplete.
Twitter as it is can only exist in a world that is willing to cede control of private space, our personal lives and conversations, to private enterprise.
Capitalism is fine, private property and wage labor: all fine. And I am talking about general, all-purpose types of public space: think parks, not movie theaters. I offer that this kind of public space should be subject to the same imperfect and frusturating democratic control that government provides for our well-known spaces.
Please consider that no Starbucks will record and tag you, that movie theaters are not in the habit of indexing years of conversation. Private rights extend far, and there is leeway for business enterprise to enter such a regime — but they don’t. They don’t because we’ve got a long history of public space, free speech, and privacy that would be directly threatened by such moves. They’d seem bizarre and obscene.
Yet it is ok on Twitter. I am not making specific policy suggestions but I do believe there should be a discussion. Simply taking social media seriously as public space, I think, means a reconceptualization of what we expect.
After all, technology is neither good nor bad — I knew I had to throw this in and, from the recording, I am glad to see I did. Twitter helps in Iran, but it could be used for virtually anything. Simply helping in a now-democracy hotspot doesn’t mean it sustains a developed democracy in decay. (Months back I wrote a similar post.)
What is more, our attitudes toward social media are not liberal; the rights we expect look more like the disinterested gestures of oppressed peasants than a semi-active citizenry. That’s because we enter it as consumers. We’ve been trained for both, to be citizens and consumers, and we’re applying the wrong mindset.
Like what I said in the end.
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