18 Matching Annotations
  1. Last 7 days
    1. In the same way that libertarian ideas had been lying around for Americans to pick up in the stagflated 1970s, young people coming of age in the disillusioned 2000s were handed powerful ideas about social justice to explain their world. The ideas came from different intellectual traditions: the Frankfurt School in 1920s Germany, French postmodernist thinkers of the 1960s and ’70s, radical feminism, Black studies. They converged and recombined in American university classrooms, where two generations of students were taught to think as critical theorists.

      Libertarian ideas being picked up in the 1970s.in analogy with

      Frankfurt School in 1920s Germany and French postmodernist thinkers of the 1960s and 70s put into "Just America"

    1. Reading and listening are thought of as receiving communication from someone who is actively engaged in giving or sending it. The mistake here is to suppose that re­ceiving communication is like receiving a blow or a legacy or a judgment from the court. On the contrary, the reader or listener is much more like the catcher in a game of baseball. Catching the ball is just as much an activity as pitching or hitting it. The pitcher or batter is the sender in the sense that his activity initiates the motion of the ball. The catcher or fielder is the receiver in the sense that his activity terminates it. Both are active, though the activities are different.

      Reading is a receptive active undertaking in the same way as a catcher receiving a pitch in baseball.

    1. In the relatively early years of the Web, the mass of content wassmall enough that a group of people at Yahoo could organize it bycategory, in something like a digital version of the map of humanknowledge created by the French Encyclopedists.

      Not every day that one sees a tangential reference to Denis Diderot's Encyclopédie, ou dictionnaire raisonné des sciences, des arts et des métiers (English: Encyclopedia, or a Systematic Dictionary of the Sciences, Arts, and Crafts).

  2. Jul 2021
  3. May 2021
    1. I worked on a recent project to sketch out for a centre-right German think-tank how a European data commons might work. I tried to steer it away from property rights and towards what you’d get if you started with the commons and then worked back to what data could be harnessed, and to which collective purposes. This is eminently do-able, and pushes you towards two distinct areas; groups of people who are served poorly or not at all by current data regimes, and existing cooperatives, unions and mutual societies who could collect and process their members’ data to improve collective bargaining, or licence access to it to generate revenue and boost affiliate membership. Viewing personal data as a collective asset points towards all sorts of currently under-provided public goods (I briefly describe several, on p. 74 here – yes, oddly enough, this stuff got shoved into an annex).

      Apparently lots of reading to catch up on here.

      I definitely like the idea of starting with the commons and working backwards, not only with respect to data, but with respect to most natural resources. This should be the primary goal of governments and the goal should be to prevent private individuals and corporations from privatizing profits and socializing the losses.

      Think of an individual organism in analogy to a country or even personkind. What do we call a group of cells that grows without check and consumes all the resources? (A cancer). The organism needs each cell and group of cells to work together for the common good. We can't have a group of cis-gender white men aggregating all the power and resources for themselves at the cost of the rest otherwise they're just a cancer on humanity.

    1. Amidst the global pandemic, this might sound not dissimilar to public health. When I decide whether to wear a mask in public, that’s partially about how much the mask will protect me from airborne droplets. But it’s also—perhaps more significantly—about protecting everyone else from me. People who refuse to wear a mask because they’re willing to risk getting Covid are often only thinking about their bodies as a thing to defend, whose sanctity depends on the strength of their individual immune system. They’re not thinking about their bodies as a thing that can also attack, that can be the conduit that kills someone else. People who are careless about their own data because they think they’ve done nothing wrong are only thinking of the harms that they might experience, not the harms that they can cause.

      What lessons might we draw from public health and epidemiology to improve our privacy lives in an online world? How might we wear social media "masks" to protect our friends and loved ones from our own posts?

    1. Social media platforms work on a sort of flywheel of engagement. View->Engage->Comment->Create->View. Paywalls inhibit that flywheel, and so I think any hope for a return to the glory days of the blogosphere will result in disappointment.

      The analogy of social media being a flywheel of engagement is an apt one and it also plays into the idea of "flow" because if you're bored with one post, the next might be better.

    1. Standard economic theory uses mathematics as its main means of understanding, and this brings clarity of reasoning and logical power. But there is a drawback: algebraic mathematics restricts economic modeling to what can be expressed only in quantitative nouns, and this forces theory to leave out matters to do with process, formation, adjustment, creation and nonequilibrium. For these we need a different means of understanding, one that allows verbs as well as nouns. Algorithmic expression is such a means. It allows verbs (processes) as well as nouns (objects and quantities). It allows fuller description in economics, and can include heterogeneity of agents, actions as well as objects, and realistic models of behavior in ill-defined situations. The world that algorithms reveal is action-based as well as object-based, organic, possibly ever-changing, and not fully knowable. But it is strangely and wonderfully alive.

      Read abstract.

      The analogy of adding a "verb" to mathematics is intriguing here.

  4. Apr 2021
    1. Although no one would hesitate to watch a TV show because they haven’t studied enough television history, many people think they do not know enough art history to look at art. For Linnea West, an educator at the Philadelphia Museum of Art, Slow Art Day lowers some of the barriers by making the case that there’s something to be gained simply from looking.“You don’t have to come to a work with knowledge you read in a book to get a lot out of it,” she says.

      This is an important point that many miss about art.

  5. Mar 2021
    1. Of course, the great thing about IndieWeb ideas is that if I ever do have that problem, a tool is already available. And if you have that problem right now, you just need to open up the IndieWeb toolkit and pull it out.

      You don't buy the hardware store because it's there, you visit it to get the right tool for the right job.

    1. We have a problem here with analogies: the so-called “vaccine resistance” is not like antibiotic resistance. Our mental models of “resistance” come mostly from antibiotics, but this analogy isn’t applicable here in the same way. Vaccines aren’t drugs; they are tools to give our immune system test practice so that when the real thing shows up, our body knows what to do. When antibiotics don’t work, they don’t work. Not so here. If the test practice isn’t as precise because the variant is a little different around the spike protein, the conclusion isn’t necessarily that the immune system won’t be able to do its job and stave off illness.

      Antibiotic resistance is not the same thing as vaccine "resistance".

  6. Feb 2021
    1. Commonplacing was like quilting: it produced pictures, some more beautiful than others, but each of them interesting in its own way. The assembled texts reveal patterns of culture: the segments that went into it, the stitching that connected them, the tears that pulled them apart, and the common cloth of which they were composed.

      A nice little analogy here.

    1. The parallels between walled gardens and the Berlin Wall don't stop there: the East German government maintained that the Wall wasn't there to keep people from escaping; rather, they said it was there to stop westerners who longed for the East German lifestyle from pouring across the border. Today, Facebook insists that it blocks interoperability to keep privacy-plunderers out of its service -- not to trap its users inside.

      A pretty apt analogy!

  7. Jan 2021
    1. Let’s say you have a group of people in a room and every one of those people has the physical ability to see. The room is dark. You want to turn on the light so they can see. You turn on a light. Here’s what equity work is like. Some eyes will hurt when you turn the light on, and they will need to be coached or trained to adapt. Some will blink and adjust quickly. Some have been waiting anxiously for light. And some eyes will stay closed and never open and then will write you emails about how angry they are that you turned a light on.

      Great analogy for institutional DEI work AND could be helpful for people needing to conceptualize Equity.

  8. Dec 2020
    1. Andrew Bosworth, one of Facebook’s longtime executives, has compared Facebook to sugar—in that it is “delicious” but best enjoyed in moderation. In a memo originally posted to Facebook’s internal network last year, he argued for a philosophy of personal responsibility. “My grandfather took such a stance towards bacon and I admired him for it,” Bosworth wrote. “And social media is likely much less fatal than bacon.”

      Another example of comparing social media and food.

  9. Aug 2014
    1. Interessant an den Analogien, die die Autoren Einstein entweder gezogen zu haben unterstellen oder aber selbst finden, um Zusammenhänge zu verdeutlichen, ist, dass es sich dabei offenbar zu einem großen Teil nicht um mathematisch-logische, sondern um bildliche Analogien, also Metaphern handelt. Das bedeutet mithin, dass das Einstein-Hirn beim Erdenken der Relativitätstheorie weitgehend mit denselben bildlichen Verfahren arbeitete wie zum Beispiel das Shakespeare-Hirn beim Verfassen so mancher unsterblicher Verszeile.