With The Fourth Revolution (The Fourth Revolution. How the Infosphere is Reshaping Human Reality. Oxford University Press, Oxford 2014) Oxford philosopher of information Luciano Floridi https://de.wikipedia.org/wiki/Luciano_Floridi enters into the mainstream debate on net culture and new media. Indeed, as the title suggests, digital media are “revolutionary” and not merely an extension of broadcast media. Floridi likens the revolutionary significance of digital media to that of Copernicus’ dislocation of humankind from the center of the universe. This was the first revolution. Similarly, the second revolution, which Darwin initiated, dislocated humans from their privileged place in the animal kingdom. The third revolution was Freud’s psychoanalysis, which dislocated human consciousness from its sovereignty within the realm of mind. The fourth revolution, the age of information and communication technologies (ICT) has finally dislocated human intelligence from its claim to be the only “intelligent” form of being. What is left? Floridi’s answer is that humans have become “inforgs” (not cyborgs which Floridi considers science fiction). Inforgs are beings who are their information. Inforgs, however, are more than a bundle of bits and bytes. They also process information. This quality they admittedly share with their algorithmic neighbors in the “infosphere” (the digital domain of reality). In distinction to ICT’s, however, inforgs are semantic information processors (“semantic engines”), whereas the algorithms are only syntactic information processors (“syntactic engines”). Inforgs make meaning, whereas algorithms make calculations. This has implications for many important issues in current discussions of the digital revolution. One example is the issue of privacy.
Category Archives: New Media
Personal Informatics and Design
Design discourse is admittedly mostly technical in the sense of focusing on product development, marketing, and business planning. Nonetheless there is a deeper and, for the social scientist, more interesting background for questions relating to design. At stake is fundamentally a techné of the self in the sense of Foucault’s ethics and Heidegger’s interpretation of technology as poiesis. In a well-known book entitled Sciences of the Artificial, Herbert Simon developed a concept of design that can be traced from Greek techné and applied to Foucault’s technology of self as ethics. For Simon (1996)
“Engineers are not the only professional designers. Everyone designs who devises courses of action aimed at changing existing situations into preferred ones. The intellectual activity that produces material artifacts is no different fundamentally from the one that prescribes remedies for a sick patient or the one that devises a new sales plan for a company or a social welfare policy for a state. Design, so construed, is the core of all professional training…. Schools of engineering, as well as schools of architecture, business, education, law, and medicine, are all centrally concerned with the process of design.” (111)
Bruno Latour would agree to this and add that the concept of design today “has been extended from the details of daily objects to cities, landscapes, nations, cultures, bodies, genes, and … to nature itself… (Latour 2008: 2). Furthermore, this extension of the idea of design to all aspects of reality means that the concept of “design” has become “a clear substitute for revolution and modernization” (5); those two ideals that have led Modernity into an inescapable responsibility for planetary ecology. Finally, for Latour “the decisive advantage of the concept of design is that it necessarily involves an ethical dimension which is tied into the obvious question of good versus bad design” (5). The ethical dimension that Latour finds at the heart of design joins Foucault’s idea of an ethical technology of self for “humans have to be artificially made and remade” (10). Understanding self-knowledge as an ethical and technical (in the sense of techné) task of design should not lead us into post-humanist speculations and the discussion of cyborgs. Instead, that which makes design both ethically good and aesthetically beautiful is its ability to take as many different aspects of what something is and can become into account, to respect all the different claims that can be made on someone or something, to insure that nothing important is overlooked, and to allow for surprises and the unexpected. To design something well, including oneself, in the functional, ethical, and aesthetic dimensions, is to take account of as much information as one can in the process of constructing. Latour proposes that networking, that is, the techné of constructing actor-networks, should be understood as design. This means that design is a “means for drawing things together – gods, non-humans, and mortals included” (13).
The AIME of Media – Latour and New Media
Nowhere are media to be found among the list of beings that Bruno Latour’s Inquiry into Modes of Existence has so far discovered. Even the concept of “communication” does not belong to the metalanguage of Latour’s pluralistic ontology. It would seem that these basic concepts of modern social theory are subsumed under the ideas of “association” and “mediation” and thus not a suitable matter for differentiation into networks of their own. However, the list is not complete. The door is open. But the threshold is high. The master himself does not make it easy to get through the door. In order to be acknowledged as a mode of existence, a network must have its own kind of crisis, hiatus, rupture, or breach, that is, there must be some reason, why actors make efforts to associate in a particular way. Furthermore, a network must have its own trajectory or direction of establishing continuity and jumping over the gaps. Legal associations are different from scientific associations, and these again are different from religious associations. Third, a network must also meet certain conditions of felicity or infelicity regarding what counts as “truth” for it. Quite obviously, legal truth conditions are different from religious, political, scientific, or artistic truth conditions. Fourth, networks “institute” beings of a certain mode and they do this for a certain purpose, function, or what Latour calls “alteration.” If a mode of existence, or a being, cannot be identified by these criteria, then it has no place in the list of modes of existence that the AIME project is assembling. Despite these hurdles, we ask if media and communication do not demand to be considered as modes of existence in their own right. Can a future media studies be based upon communication and media as a specific mode of existence?
Searching for Google or What is a Filter?
Ever since Clay Shirky (https://www.youtube.com/watch?v=LabqeJEOQyI) proclaimed that there is no such thing as information overload, there’s only filter failure, the role of filters in the network knowledge economy has taken center stage. With over 3 billion searches per day, Google’s search engine is probably the most used filter in the world. Google’s PageRank algorithm – and 250 other criteria that are much less publicized – seem to work so well for filtering that knowledge out of the ocean of information in the web that is relevant and reliable for our questions and concerns that we have come to believe that Google is presenting us a complete and unbiased view of the world. We tend to forget that there is indeed a problem of filter failure and that perhaps no filter, not even the algorithm searching for Google, can be a mirror of the world.
Building, Dwelling, Thinking in the Network Society
Heidegger’s definition of space (in Building, Dwelling, Thinking) is unusual and thought provoking. Things don’t exist in space, they are space, that is, they exist by making space. In Heidegger’s view things are not mere objects lying about out there in the world waiting to be stumbled over or discovered, they are active. Things open up places in which humans dwell. Heidegger uses the example of a bridge. The bridge doesn’t merely connect the banks of a river, it lets them appear as banks from out of an anonymous and undifferentiated nature. Not only that, it creates a relation between the banks of the river and the surrounding land. They are “gathered” together as places of crossing, places of meeting, of communication, and of commerce. Such activities, or as architects would say, programs, are made possible by constructions of all kinds; roads, checkpoints, watchtowers, shops, houses, etc. Each thing, each building allows certain activities to “take place.” Buildings create places to live, to do business, to produce or sell goods, to learn, and much more. These constructions are not simply put into an abstract Cartesian space that was somehow already there. Buildings not only take up space, they make it appear and open it up for human dwelling.