Search results for digital dualism

During my short time in Vegas I listened to and partook, in many formal, informal, academic and recreational conversations about technology and social media. This often resulted in debates over the digital/actual split (or lack thereof).  Those who espoused the digital/actual split did so with a clear privileging of the “actual” (i.e. physical).  This debate is in line with much of the work done on this blog, and in particular with a few recent comment threads (especially here, but also here). In response to this, I’ve devised a list of reasons why this split is so vehemently maintained by some, and why the digital is de-valued. more...

The fundamentally political nature of the Internet is currently asserting itself with a directness and an insistence that has rarely been seen before now. But, again, the nature that is asserting itself is fundamental–it is not a new aspect of the Internet, but has been part and parcel of it since its inception. The panel over which I have the pleasure of presiding, “Augmented Engagement – Global Politics by Digital Means”, focuses on this aspect. It examines how the technological roots of the Internet’s past have helped to shape the role it plays in modern politics, as well as what is considered both possible and appropriate in the Internet as a political space. The Internet as public space is also held up for analysis, both in terms of its nature as a space in which political action can be performed, and in terms of the actors who perform within that space. Political actors obviously perform political acts, and some entities may regard those acts as threats and risks–threats and risk may be understood as cultural constructions, and those constructions are affected and shaped in turn by the technological environment in which they exist. Finally, the Internet is examined as political space in which political actors understand, mediate, construct, and maintain identities, and form communities around the identities that they construct and maintain, as rapid flows of both people and information across national borders become more and more commonplace.

Ultimately, what unites all of the papers on this panel is the way in which they address modern global politics as an augmented phenomenon–a kind of politics in which the line between the digital and the “real” is quickly vanishing, if it ever existed at all. Actions, actors, and meanings online and offline become so fluid and so deeply intermeshed that, as Nathan Jurgenson has written on this blog, the concept of “digital dualism” becomes a fallacy, a framework for analysis rendered useless by its inability to capture the richness of the subject. In global politics as they are practiced now, “online” and “offline” can no longer be understood separately–they must be addressed as aspects of a complete picture situated within the long history of humanity’s engagement with technology. These papers make powerful contributions to a deeper understanding of that picture. more...

Colin Koopman, an associate professor of philosophy and director of new media and culture at the University of Oregon, wrote an opinion piece in the New York Times last month that situated the recent Cambridge Analytica debacle within a larger history of data ethics. Such work is crucial because, as Koopman argues, we are increasingly living with the consequences of unaccountable algorithmic decision making in our politics and the fact that “such threats to democracy are now possible is due in part to the fact that our society lacks an information ethics adequate to its deepening dependence on data.” It shouldn’t be a surprise that we are facing massive, unprecedented privacy problems when we let digital technologies far outpace discussions around ethics or care for data. more...

Warning: Mr. Robot spoilers abound (but, come on, what are you doing still not caught up with this show?). 

In my first post for Cyborgology last year, I suggested that perhaps Elliot Alderson, the paranoid and delusional protagonist of USA Network’s Mr. Robot, was the epitome of a Deleuzian Body Without Organs—an extreme state wherein rhythms and intensities not available in the anatomical body provide access to a plane of immanence (though I also incorrectly suggested that Elliot is schizophrenic). I used his own self-tracking technique—a journal—and how this journal led to advantage being taken of him. If you’ve read my other posts here, you won’t be surprised to hear that I then used all of that as a critique of the quantified self. What can I say? When all you read is QS critique, everything you read is QS critique. After making my way through season 3, however, I’d like to revisit Elliot and what other sorts of theoretical signposts I might use to understand his character. more...

Readers interested in social theory will likely have heard the news of Zygmunt Bauman’s death earlier this week. Bauman was influential to many of us at Cyborgology. His ideas have been cited in numerous posts throughout the past six years, particularly in the early days of the blog, when Nathan Jurgenson and I were studying his work with our advisor George Ritzer. As a small memorial to Bauman, I want to take a moment to look back at some of the ways he inspired us. (I’ve even included a couple quotes from Sociology Lens, where Nathan and I got our start as bloggers!) more...

This is a review of Greg Goldberg’s (2016) article “Antisocial media: Digital dystopianism as a normative project.” It is available in New Media & Society Vol. 18(5) behind a pay wall or with institutional access: http://nms.sagepub.com/content/early/2014/08/16/1461444814547165.abstract

While the general tone of academic research on the internet has become increasingly nuanced since the 1980s and 1990s, much popular writing about digital technology remains locked in Manichean thinking: the internet is the best and the worst thing that has ever happened in the history of humanity. In an article for New Media & Society Professor Greg Goldberg analyzes the dystopian narrative common in popular writing on the internet, arguing that this discourse is “a normative project linked to domination.”

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Sherry Turkle has been very successful lately. She is still touring the country giving high-profile talks and her best-selling books are assigned in college classrooms all across the country. The quotes on her books’ dustjackets are from respected authors and thinkers. She is a senior faculty member at an elite east coast university. She is by all accounts someone with an ostensibly left-of-center perspective that is popular while still pushing audiences to consider the ramifications of their actions. Turkle, through her critical analysis of social media and portable digital devices, wants people to think twice about the unintended consequences of their actions; how individual choices often aggregate into undesirable interpersonal dynamics. This is important work worthy of public debate but, precisely because it is so important, it is worth asking who benefits from Turkle’s particular brand of mindfulness.

Critiques of Turkle are too few, but the ones that exist are spot on. Focusing on individuals’ technology use, according to Nathan Jurgenson, not only turns the subjects of Turkle’s analysis into broken subhumans, it also gives the reader the opportunity to feel superior simply by fretting over when and how a device comes out of their pocket. Her work also misses, according to Zeynep Tufeci and Alexandra Samuel all the ways social media is a way of reclaiming some form of sociality in a world dominated by televisions, the suburbs, long work hours, and life circumstances that geographically separate us. Taken together we might understand the shortcomings of Turkle’s work as primarily one of digital dualism, i.e. that she considers non-mediated, in-person interaction as inherently more real or authentic compared to anything done through digital networks. What has been left unsaid, and what I want to focus on here, is how Turkle contradicts herself and, in so doing, reveals a bias toward authority and socially conservative political institutions. Turkle selectively deploys her analysis in such a way that traditional sources of authority are left unchallenged. more...

Hello Everyone,

We are excited to announce that co-editors David A. Banks and Jenny Davis will be guest editing a special issue of the open access journal Social Sciences on Social Media, Internet, and Society. The CFP is below and we hope to get lots of submissions from the extended Cyborgology family! CFP and submission instructions are below and here.

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As a rule, parents tend to experience concern about their children’s wellbeing. With all of the decisions that parents have to make, I imagine it’s near impossible not to worry that you are making the wrong ones, with consequences that may not reveal themselves for years to come. This is why recommendations from professional organizations are so important.  They offer the comfort of a guiding word, based presumably in expertise, to help parents make the best decisions possible.

The American Academy of Pediatrics (AAP) is one such organization, and they have some things to say about children and screen time. However, what they have to say about children and screen time will be revised in the next year, and no doubt, many parents will listen intently. NPR interviewed David Hill, chairman of the AAP Council on Communications and Media and a member of the AAP Children, Adolescents and Media Leadership Working Group. Although Hill did not reveal what the new recommendations would advise, the way he talked about the relationship between screens and kids did reveal a lot about the logic that drives recommendations.  The logic that Hill’s interview revealed made clear, once again, the need for theory to inform practice. More specifically, those who make practical recommendations about technology should consult with technology theorists. more...

Both are technology books that came out in 2015, and John Durham Peters’ The Marvelous Clouds is perhaps the best counterpoint, or antidote, to Sherry Turkle’s Reclaiming Conversation. Turkle is the avatar of digital dualism, seeing a real world that is natural versus technology that is inhuman and added on. Peters instead puts forward a view of media and technology as part of the environment, and the environment as inherently technological and itself a type of media. Peters doesn’t think of only one all-encompassing environment but of many elements, be they water or language or fire or digitality. Each is its own intersecting environment. Whether you like to think of digitality as part of one world or infinity worlds is an improvement over the digital dualist mistake of seeing two. more...