70 Matching Annotations
  1. Oct 2015
    1. Such questions can and should be addressed by scholars from multiple disciplines and by a procedurate public.

      yes interdisciplinary. not sure about what we can do to make a public "procedurate." or if we want to. public is mob/swarm oriented for me.

    2. flash points, moments when software exposes


    3. Oulipo conceptual writin

      Lol like we're not allowed to say Oulipo's work is important in itself. Really happy to see conceptual writing get a shout out in this project, though. Could even get wild and link this to Fluxus.

    4. The atmosphere

      the clouds aren't just clouds anymore, when it rains it pours / reign pours

    5. Law

      Law. Powerful word. Also has connotations with rules/regulations/constraints/procedures/algorithms

    6. This focus on particular moments allows me to look carefully at a series of rhetorical situations, teasing out how the complexities of hospitality are being negotiated and determining what this situation can tell us about software, rhetoric, and ethics in networked life


    7. We might say that they iterate through solutions, testing out possibilities.

      can this be their answerability?

    8. heuristics

      and antihistamines

    9. coping

      as if there was a trauma or psychological breakdown? a break from reality that demands attention?

      not sure if these moments always lead to ethical decisions... for who?

    10. In this book, these ethical problems are addressed by way of software and by examining how computational machines move between two poles: an unconditional hospitality that defines ethics and relationality as such and a conditional hospitality that is cultivated in our attempts to deal with “the swarm.” Studying how software moves between these two poles—the conditional and unconditional—is crucial as we design and live within our networked dwellings.

      Great. buzz buzz. deleuze. bee-coming. cultivation. hive mine. honey combing.

    11. hospitality.

      I love how this concept is being used/worked

    12. Ethical Programs extends her question about answerability and ethics from circuit switching to packet switching, from Bell to Berners-Lee.

      Answerability is such a great word/metaphor/framework

    13. When I answer my phone, I have already said “yes”

      This is like those horror movies, like Scream.

    14. This book suggests not that networked computing creates the predicament of hospitality but rather that it takes up this very old problem—the problem of others arriving whether we invited them or not—over and over again.

      Great way to think about this. Are we going to learn a strategy to get rid of the fool who always shows up to the party unwelcomed?

    15. The line between online and offline, never very clear to begin with, is now difficult to trace at all.

      living always already linear and without a trace

    16. It means never really getting to decide in any thoroughgoing way who or what enters your “home” (your apartment, your laptop, your iPhone, your thermostat).

      So I'm going to live in fear?

    17. Whether a narrative is generated by a human or by software, it can be understood in terms of the motivated procedures that highlight certain portions of the database while neglecting others.

      Simultaneously a reflection and deflection of reality.

    18. When analyzing a text or speech, the critic can seek to understand which of these terms serves as the central focus. Is the text focused on specific actions (acts), who or what is doing the acting (agents), what the actors are using (agency), the context for actions (scene), or the reason those actions are carried out (purpose)? Burke sets up ratios using these terms, and those ratios can reveal the motives at work in the corpus. The pentad seeks to understand and describe the “forms of thought” that motivate “systematically elaborated metaphysical structures, in legal judgments, in poetry and fiction, in political and scientific works, in news and in bits of gossip offered at random.”
    19. What ethical programs should citizens and media consumers use to sift through competing and conflicting narratives? How do we make judgments in situations when different authors and organizations carve different paths through the same database? One possibility is to cultivate a machinic sensibility. Such a practice could be useful not only for examining stories written by computational machines.
    20. These patterns exclude certain bits of information, making them ethical through and through. Narrative Science’s algorithms sit in the liminal space between database and narrative, toggling between stuff and story. This toggling is a useful way of understanding both the generation and interpretation of narratives.[57]
    21. Brooke’s notion of patterning remakes arrangement without holding on too tightly to the assumptions of print. One could argue that a digital rhetor arranges both databases and narratives, but Brooke argues for a different conception of arrangement altogether: “Rather than seeing arrangement as a canon that is divided into categories like narrative and database, it is possible to reconceive it as a practice that mediates those categories.”[56] Thus, patterning is about how the rhetor moves between database and narrative. If Lanham presents a framework for a digital rhetoric with his oscillatio and the “shifting of attitudinal worlds” then Brooke’s patterning presents a specific rhetorical strategy for such oscillations. Patterning allows the rhetor to move between the attitudinal worlds of narrative and database.
    22. In another text, The Electronic Word, Lanham describes this movement in terms of looking “at” text (noticing surface and style) and “through” text (reading for meaning). For Lanham, a rhetorical education presents us with the tools to move between looking “at” and “through” texts and, therefore, to shift attitudinal worlds. Lanham calls this movement oscillatio.[36]
    23. Machinic thinking means we don’t have to choose between the worldview of narrative or database. Rather, it allows us to oscillate between the two.
    24. The human-written stories (though, given that the algorithms of Stats Monkey were written by humans, this label is an imperfect one) of this particular game are quite different when compared to the Stats Monkey version.

      good to note.

    25. Instead, it uses data that tracks important moments in the game, and it even uses “angles” when generating stories. If a journalist looks for an angle during a baseball game—a player who is having a spectacular day at the plate or a pitcher who is recording a large number of strikeouts—so does Stats Monkey. Both human and computational machine use motivated procedures to generate narratives
    26. motives of any ethical program

      Seems to suggest software indeed has agency if we can track motives.

    27. Such robots now sit alongside human journalists who are attempting to aid in the interpretation of hospitable databases. Our contemporary media environment allows access to a staggering amount of data. Of course, as this book has argued, that welcoming gesture is never purely realized, and no database welcomes all information. The Law of hospitality remains unreachable, since it is visible only at the moment that we sift, sort, and restrict. The hospitable database simultaneously welcomes data and serves as a gatekeeper, deciding what information can pass and how it will be sorted
    28. However, to limit rhetoric to this realm is to miss that rhetoric is concerned not only with the output of machines (text, image, and so on) but also with the machines themselves. Rhetoric, even in its predigital permutations, is concerned with the machines that machine discourse. That is, rhetoric cuts across the concerns of database and narrative.

      Out of curiosity, what is the definition of rhetoric that operates in this book?

    29. They are not “mere machines” but are rather rhetorical devices that sit between database and narrative, making decisions. In short, they are ethical programs

      Exercising agency

    30. As Manovich argues, narrative and database are best understood as approaches to information rather than as specific genres or forms.
    31. This suggests that narrative and database are not separable, a point that Katherine Hayles makes in her response to Manovich.
    32. We could call it a battle between “writers” and “stats geeks,” or “scouts” and “computers,” or those who trust their “gut” and those who discuss “small sample sizes” and WAR.

      All participants in the Swarm

    33. Mike Trout

      Baseball's Jesus

    34. demonstrates that arguing in software means more than understanding software as a kind of container for arguments and persuasion. When I am arguing in software, I am negotiating a complex rhetorical ecology of audiences, from parsers and APIs (which I take up in more detail in chapter 3) to the companies tracking my keystrokes.

      Maybe medium, delivery, and agent can be present at once in software.

    35. Software is both tool and interlocutor
    36. MediaWiki tracks nearly all user activity. It is a hospitable archive that files away keystrokes, building a database that is deep and wide. In such a space, ethos becomes the Wikipedian’s primary strategy for influencing conversations about articles.

      Human agency versus software agency

    37. demonstrates how ethos is one of the primary rhetorical resources in a massive database such as Wikipedia
    38. The hospitable network extends an invitation to data, tracking every click, calling for writers and programmers to determine which ethical programs are best suited for parsing a world in which the relationship between narrative and database is shifting.
    39. By demonstrating the possible, it exposes the available means of persuasion and foists a new rhetorical arrangement upon users and software designers. The implication of such computational arguments is that the space can (or should) work differently.
    40. power dynamics of networks
    41. Ethical programs are arguments, rhetorical engagements with networked life that determine how to be connected. They establish, break, and manage relations.
    42. What Allman is advocating for here is a revisiting of the laws of hospitality in the face of the Law of hospitality. The Law will always invite packets of information, in whatever form, whether they follow procedure or not. The laws of hospitality must draw lines and sort through what should or should not be allowed to pass.
    43. It makes an argument, marshals persuasive resources, and addresses the particulars of a situation.

      Could this be a software possesses agency argument?

    44. The ethical programs I focus on in this book come in the form of software platforms that shape, enable, and constrain networked life. Software on the network cannot avoid questions of ethics and hospitality, and this is because the network is based upon the assumption that others will arrive
    45. ethical program to evoke both the computational procedures of software (a computer program) and the procedures we develop in order to deal with ethical predicaments (a program of action)

      Manovich later makes the move, to transform the McLuhan notion that the Medium is the Massage (message), that software is the message.

    46. Ethical Programs takes up these questions by examining software in networked spaces. How does software navigate between the unconditional welcome granted by a network connection, an invitation extended to a faceless foe, and the measured, conditional gestures that inevitably emerge in response, the gestures that begin to determine who or what is friend and foe?
    47. a space of hospitality.

      Intriguing to do public annotations while reading about the "hostage" situation we are currently in with networked living.

    48. Ethical Programs extends her question about answerability and ethics from circuit switching to packet switching, from Bell to Berners-Lee.
    49. This book suggests not that networked computing creates the predicament of hospitality but rather that it takes up this very old problem—the problem of others arriving whether we invited them or not—over and over again.

      Makes me wonder what Brown's thoughts of agency are. Wonder if that will come up explicitly later.

    50. my friends and colleagues from the UT PhD program for discussing these ideas in seminars and at backyard cookouts, especially Molly Hardy, Matt King, Anthony Matteo, Nate Kreuter, Tony Fassi, John Jones, Aaron Zacks, Jeremy Dean, Jim Warren, Doug Freeman, Kathryn Hamilton, Andrew Busch, Renee Searfoss, Patty Burns, Stephanie Odom, Sean McCarthy, Rachel Schneider, Jan Fernheimer, Bill Wolff, Brooke Hunter, Rodney Herring, Jodi Relyea, Justin Tremel, Chris Chung, Will Burdette, Tim Turner, Erin Hurt, Anthony Arroyo, Jill Anderson, and Catherine Bacon.

      This is pretty damn sweet of Jim. It's not too often that you see a whole grad student cohort thanked in a book like this. But it was and is a smart and fun group of folks who came through UT-Austin at that time.

    51. on Wikipedia.

      If I remember correctly Jim came to grad school pitching Wikipedia as his project. It's cool to see how specific he's gotten with his discussion of Wikipedia and how much more ground he covers in his first book.

    52. we require a full engagement with “business as an intellectual and practical partner in knowledge work.”

      Interesting. Online communities like Wikipedia, with staff and sprawling usership, do seem an interestingplace to explore this idea.

    53. We might also

      We might also consider the digital divide in terms of what websites and platforms we visit once we go online, reified spaces of gender and race ("Men are from Reddit, Women are from Pinterest"). Hospitality is split from the inside, with no real hope for unicity, with no iteration of the law that might fully escape being inhospitable.

    54. how often new users can post comments

      Or we might consider how recent changes to the algorithm that decides which posts make it to Reddit's front page and which get lost in the deluge enact specific political and ethical aims on the part of the admins. By slowing down what makes it to the top, what gets left behind? What is avoided or occluded?

    55. by focusing on the world of professional baseball

      Jim, it should be noted, is a huge baseball fan.

    56. Such questions can and should be addressed by scholars from multiple disciplines and by a procedurate public.

      Not to mention software companies and programmers.

    57. Who is at the table

      Sure, but the "at the table" part seems obvious. This is a truism about power, right?

      To me what is more interesting--and it's clearly part of what Jim is exploring here--is what types of systems are more open/hackable, and how we might design systems to be more democratic or open to possibility in this way. And how we maintain those systems, which certainly will require some kind of "table"/"room"/broad conversation.

    58. The world of apps is not closed, and the world of the web is not open.

      I'm interested in hearing more about this as my novice understanding is otherwise. Or maybe I've been misunderstanding some of the old radical Web folks that I've been keeping company with of late...

    59. the move to APIs arguably allows for spaces that are more hackable.

      It's my own naïveté, but I want to see this argument laid out.

    60. The conversation about OAuth was much more limited,

      Yet ironically more vital to the daily life of the Internet it would seem.

    61. or, perhaps because it was so open

      Why "because"?

    62. However, that middle way still carries with it a definitive split between those with programming know-how and those without it.

      Novice question here: isn't the world of html ultimately more malleable and democratic than that of apps, even for a programmer?

    63. When the actions of Holm are characterized as a lapse in judgment, the assumption is that he has breached the ethical code of this space. But the software would suggest otherwise.

      This is a really interesting point. Does it matter whether the conditions that allowed for "possibility"/hack were intentional? Does it matter if it was something Twitter would change and disallow or if it would accept the changes?

    64. Many publications used the onMouseover exploit as evidence that the third-party applications (or even Twitter’s own mobile applications) are more secure than the Twitter.com website.

      I'm guessing this move away from the Web/html is an inhospitable one. I wonder if it has an analog in the the suburbanization of the American landscape and the concomitant changes to the public sphere...

    65. this same community employs computational procedures

      I'm confused by the term "community" here. Are we talking about Reddit users or engineers? It's really that latter--well, Reddit staff broadly--that is largely in charge of the software side of this ethical situation, right?

    66. How does software navigate between the unconditional welcome granted by a network connection, an invitation extended to a faceless foe, and the measured, conditional gestures that inevitably emerge in response, the gestures that begin to determine who or what is friend and foe?

      What an important question for our time, and obviously not only in an academic context?...

    67. But Facebook privacy functions shift

      I'm assuming that part of that discussion here will eventually be about how internet companies and online communities establish their terms of service.

      To that end, please check out the hypothes.is TOS and let us know what you think--though, I will say that we are in the process of an overhaul ATM.

      And for comparison, here's Genius's Privacy Policy.

    68. When I answer my phone, I have already said “yes”:

      Isn't this a little like saying by owning a knife, I invite the possibility of my own murder (or myself as murderer)?

    69. a demarcation point that seems to slip away when we begin to consider WiFi connections,

      In fact, it would seem that this assent has been eradicated. We seem to barely acknowledge the terms of service we "agree" to when we sign up for apps, etc. But by signing up we agree to/invite so much...

    70. illuminated vacancy signs

      Jim here is riffing on the central theoretical concept of "hospitality" (from Derrida) that underlies his criticism in the book.

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