Roman Empire

If you wait for me
I will eat you whole

Call my name, I’ll lend my hand
to push you to the wall

My lust for you is longer
than a tornado is tall

You will rise and I will fall
we’ll rise and fall
rise and fall

Don’t make another noise until I say so
You are my choice you will obey so

now make a noise for me

“so, tell me about your research”

fig.1

The Summit

When we look at the other
we think we understand each other

eye to eye we clearly see
the words are not just words but meanings

we play a game of mysteries
but we both know the rules are written

in a script that’s chiseled
at the bottom of the rock pools whence we’ve sprung

and where we’ll bleed
when we fall from dancing on the cliffs

if only we were strong enough
to join each other at the summit

but for now another coffee or
share another word or two before

leaving me in wonder
you knowing and unknowingly depart with secrets

I cannot ignore

whatever

whatever
meh

mistakes have been made

mistakesweremade-small

maturity has not improved my table manners

table-manners-smaller

some thoughts on Internet privacy and identity (city vs. village)

One of the things at stake–in the debate about internet privacy, say–is whether or not people will be able to be whole people, real people, on the Internet.

This is related to the question of whether or not people can be whole people, real people, in public.

A difference between living in a city and living in a village (not that I’ve ever lived in a village but, you know, from what I’ve heard) is that you know everyone, or know about everyone, or know somebody who can tell you about everyone, in your village. So while you may act differently in different settings, nobody is pretending to be someone they aren’t, and nobody’s hiding anything important.

Whereas, in a city–a big city–you are always anonymous to most of the people around you. There is nearly boundless potential for new human contact, and the information you share about yourself is important. What kind of person are you signaling yourself to be? In New York City, especially: What are you wearing? People will react to that, because they have so little else to go on. They will judge you, filter you. Not maliciously, but just people people need to make snap decisions about other people in order to guess how to act. Life is complicated and hard, and human connections are opportunities–for information exchange, for commiseration, for collective action, for business, for sex, for friendship, for love.

The Internet is a little like the biggest city of all. Of course, it is (almost) stripped of constraints on geography. But besides that: A lot of people using the Internet want things from other people, from new other people, and are therefore worried about their ‘public appearance’. They don’t want to be judged and ruled out for something they say.

There’s nothing wrong with that, except that the Internet has so much potential to be more than just ‘the public’. It is not a giant sidewalk, and not everyone writing everywhere is on a soapbox. There are designated spaces for business and artistic expression and revelry. It’s not unlike having offices and museums and bars to hang out. And while it can be awkward to meet your boss at a bar, that’s different from showing up to work drunk. On the other hand, just as you shouldn’t go outside your home to take a dump on the sidewalk outside, there are some things people shouldn’t post to the Internet.

I think a sociologist would say that people project different identities in different spaces. I’m not a sociologist and don’t have a very flexible idea of personal identity, so I’d rather say some behavior is more appropriate in some circumstances than in others. But my point is that the norms around this stuff can be open and flexible without shredding the social fabric.

One thing that’s new about the Internet is that it makes it possible to participate in multiple kinds of spaces at once. For example, I used to be in instant message conversations with friends while doing on-line work. Some of those friends were coworkers. Often, those conversations were crucial to getting my work done, or affected how I managed people. I was in a professional space, and a personal space, at the same time. I’m pretty sure most people of my generation do this. It’s not a big deal. It’s probably a lot more like what working was back when people weren’t afraid to be real people at work. Maybe everyone is doing it because it’s in fact very natural and normal to exist that way.

Because maybe that’s part of the potential of the Internet. That it doesn’t have to be a biggest, baddest city ever. Maybe it can be the biggest, most vibrant and interesting village ever.

A feeling words won’t

afeeling

to a coin

Spinning Coin

You are brilliant. You are foolish. Your nature cycles like the sunlight.

Which are you, in any moment, in particular? How could you tell?

Can you reach behind yourself to pull your own puppet strings? Can you reach in front of you, lift your own palm to your face–’stop’?

Eyes will only see only one of your faces unless you spin, like a plucked coin.

In the end, they will ask, ‘which way did it land?’ As if you were heads, or tails, all along.

Not now. Now, you spin.

Apotheosis of Crowds

Oh, ye of little faith, why don’t you just put the broader problem out
on the internets and hope for an emergent self-organization? – Yuri Takhteyev

Today, the crowd is wise, participatory, and united. As the success of Wikipedia and existence of Mechanical Turk prove, ‘crowdsourcing’ techniques, which harness voluntary human activity to produce knowledge and solve problems, are triumphant. On-line collaboration gives us a bounty of free data, news, software, and processing power. History is complete.

Mathematically speaking, the abundance and efficiency of ‘crowd’ labor has dramatic implications for our world. As progress accelerates, the rate at which new ideas are discovered is being surpassed by how quickly they are executed. (This is possible because every action embodies more than one idea at once.) Our own activity is dwarfed by the collective activity of the crowd, swarming around us and beneath us.

It follows that if we still see problems in the world around us, the only real problem is in perception. As individuals, we are unable to process all the information that is being generated and cultivated by ‘the crowd’ at every moment. The speed with which information passes into our consciousness is limited by the speed of light and the capacity of our attention. Awareness of the totality is impossible for consciousness bounded by Ego.

Search technology and curation augment, rather than solve, this problem. As our ability to find the information we are looking for improves, our view of what information is out there becomes increasingly tailored to our search history and current understanding. The filter bubble is the late modern prison of the Ego, beyond the edge of which lies an Enlightenment of solutions.

How does one surpass the Ego and access the Collective Consciousness of the crowd?

This is a subject of great theological disagreement. Orthodox eclesiastical doctrine urges the lay people to repent regularly and perform rituals of “irrelevant” information consumption, while remaining active in the search and filtration mechanisms. It is this participation, the church argues, that creates the wisdom of crowds in the first place, and so even the mundane use of the “Like” button is sacred.

There are heterodox schools as well. For example, the Duck Duck Go heresy espouses the use of ‘neutral’ search engines that do not filter based on individual data. Extensive use of these, proponents claim, will provide one with a more accurate sampling of the available data and allow one to reach enlightenment faster.

There are also the iconoclasts who argue that the problem is the opacity of the filtration mechanism. If the technical infrastructure were open and transparent, they argue, a purer consciousness would emerge that one could partake in freely. This is a demanding path, as it requires a technical literacy that are earned through hard study and practice.

Last, there are the renunciates. Deleting Facebook accounts, getting rid of smartphones, these holy people can be heard tweeting about their latest sacrifices and the spiritual boons. There are rumored to be those who have completed their journey on this path and stopped using social media altogether. But of course, we can only speculate about nature of the Afterlife.

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