I was deeply impressed by Alex Blechman's tweet about Torment Nexus. His original intention was to create a cautionary setting in science fiction, satirizing that technology companies should not build such terrifying systems. As a result, a similar situation actually occurred in reality. This makes me think that science fiction works are often misunderstood or "realized" by the technological development in reality, rather than being used to alert humanity. This irony also reflects our neglect of technological ethics.

This part made me reflect on my usage habits on social media. In the past, when I saw malicious or provocative content, I usually just slid past it and ignored it. But now I realize that even ignoring or responding can affect the way such content spreads. This made me pay more attention to my behavior on the Internet and also realized that as users, we actually have certain responsibilities.

I consulted the article "La La Lands White Jazz Narrative" by Ira Madison III and found his viewpoints very inspiring. He pointed out that in the film La La Land, the male lead's insistence on defending true jazz is actually a way of presenting the occupation of African American cultural space by white characters. This made me start to re-examine some of the movies I used to like and reflect on whether there were similar cultural appropriation phenomena in them. Although the creator may have no ill intentions, this article reminds us that we need to be more vigilant in thinking about which voices are highlighted and which groups are marginalized.

Reading this part made me realize that colonialism not only exists in history, but also profoundly influences modern media and popular culture. I have watched movies like Help and Avatar before, but I never realized that they were conveying the narrative style of "white saviors". This made me start to reflect on whether many of the stories I received in the past also contained similar biases. How can we create more works that truly reflect the voices of non-white groups instead of always having white characters represent the saviors?

I consulted the article by Seth Meyers in Psychology Today mentioned in [r5] and found it very interesting. The article pointed out that Jimmy Kimmel's Halloween pranks might cause psychological harm to children, especially the damage to trust and the accumulation of shame, which impressed me deeply. What originally seems harmless entertainment programs may actually have a long-term impact on children's trust in their parents. This makes me wonder if the jokes we take for granted in our daily entertainment are also hurting others unconsciously.

This section made me realize that the term "cancellation culture" is actually very broad and sometimes even somewhat vague. I often see on the Internet that people classify completely different behaviors, such as serious criminal acts and merely expressing unpopular opinions, as "cancelled". This makes me wonder: Shouldn't we stop using the term "cancellation culture"? Perhaps we should clarify in detail whether it is a specific act such as public humiliation or unemployment, rather than making sweeping generalizations.

Regarding the example of Reddit's ban on toxic communities mentioned in [q28], I reviewed the original report and found that this action has indeed brought about significant changes. Not only has the overall toxic content decreased, but users' trust in the platform has also increased. I think this indicates that if the platform is willing to take decisive actions, it can effectively curb harassment. However, this approach has also sparked a debate on freedom of speech. I think this reflects the delicate balance between governance and freedom.

I think it is very important that the platform pointed out in this section can sometimes be helpful. I once witnessed on social media that a certain user was constantly harassed, while the reporting system was virtually non-existent. Seeing Reddit successfully reduce the overall harmful behavior by banning the most toxic subreddit has reignited my hope for the platform's governance capabilities. It is hoped that all social platforms can achieve this.

I watched the WIRED video "How to Not Embarrass Yourself in Front of the Robot at Work" in Reference [p5]. The video is about how humans often act unnatural or even a little awkward when working with robots. This reminds me that although technology is becoming increasingly intelligent, humans have not yet fully adapted psychologically to the scenarios of interacting with non-human colleagues. Therefore, when designing human-computer interaction systems in the future, not only functionality should be considered, but also human emotions and social habits.

I think the stories about the Boston Marathon bombing and Sunil Tripathi are very sad. This passage made me realize that even well-intentioned collective online actions can cause serious harm. Many people just want to help, but they mistake innocent people for suspects without conclusive evidence. As a result, it brings even greater pain instead. This also makes me wonder if ordinary netizens really have the ability to undertake the investigation responsibility like journalists or the police?

I was particularly interested in the article "Facebook Is Ignoring Moderators' Trauma" written by David Gilbert. The article mentions that Facebook content moderators have to deal with a large amount of painful violence, abuse or other extreme content every day, but the psychological support provided by the company is very limited. Some auditors were even advised to relax by singing karaoke or drawing. This makes me wonder whether social media platforms really care about the physical and mental health of the employees maintaining the content, or merely regard them as tools that can be replaced at any time. This echoes the concept of digital labor that we discussed in class.

Reading about the impact of Tumblr's 2018 porn ban really made me think about how moderation decisions can backfire. Although the original intention might have been to make the platform more friendly to advertisers, the result has hurt many creators who originally relied on Tumblr, especially the LGBTQ+ community and art creators. At that time, I also saw many people expressing their dissatisfaction online, saying that they had not posted pornographic content, but were still wrongly blocked. When the platform decides what is allowed and what is not, does it really take into account the diversity of different cultural backgrounds and communities?

In the ScienceDaily article [m4], the author mentioned that people tend to enter a dissociative state when using social media, to the extent that they don't even remember what they have read afterwards. I think this detail is very interesting and is also related to the context collapse mentioned in "trauma dumping". When people subconsciously browse social media and become emotionally numb, they may be more likely to unconsciously project their emotions or traumas onto public places without considering whether the audience is appropriate.

people suddenly sharing very private and painful experiences. The comment sections are either filled with kind comfort or clearly don't know how to respond. This phenomenon made me realize that it is very easy to blur the line between "appropriate" and "inappropriate" audiences online. I also agree with the "pseudo-social relationship" mentioned in the article, which may make people mistakenly believe that the other person is a friend willing to listen, and thus accidentally impose traumatic emotions on others.

I find it very interesting that Tom Standage traces social media back to two thousand years ago. I used to think that social media was something that only existed in the Internet era. But this book reminds me that in fact, humans have long had similar communication behaviors, such as conveying information and expressing opinions through graffiti on the wall, letters or brochures. Although technology is constantly changing, humans have always had the need to copy and share things.

I think the concept of replication with inheritance is very interesting. It makes me think about how the content on the Internet changes rapidly. For instance, on TikTok, a popular video is often remade by many people in the form of co-shooting, dubbing or imitation. Although each version has made some changes, in fact, some traces of the original video are still retained. I never thought before that this could also be called "inheritance". This also makes me curious: when does a piece of content that is constantly adapted and disseminated become new content rather than just a copy of the original?

k1 mentioned that Facebook doesn't allow users to opt out of the function of searching by phone numbers, which makes me feel very uneasy. In a network environment where users should have control over their privacy, the platform has enabled this function that may leak privacy by default and does not give users the right to turn it off. I think this is precisely the manifestation of a systemic problem: it is not that some employee deliberately leaks information, but that the design of the entire platform does not give priority to the control rights of users.

This section's distinction between individual analysis and systematic analysis impressed me deeply, especially when it mentioned the sentencing standards for different types of cocaine in the United States in the 1990s. Although many judges may not have racial prejudice, when the rules at that time were followed, the result still had an unfair impact on different ethnic groups. This made me realize that a lot of injustice is not the problem of a specific individual, but the deviation brought about by the entire system design itself. To solve such problems, it is not enough to rely solely on individual efforts; reflection and change at the systemic level are also required.

i8 is a report on The Verge website, which tells that Facebook once stored the passwords of millions of Instagram users in plain text in their internal system. To my shock, these passwords could have been directly read by internal employees without any encryption protection at all. This made me realize that even a large-scale and resource-rich technology company like Facebook may have serious oversleeks in the most basic data protection. This negligence has greatly increased the risk of users' privacy being violated and has also made me doubt the password protection measures of other platforms.

I'm very shocked that some companies actually save user passwords in plain text. I always thought that big companies like Facebook would definitely follow best security practices, such as encrypting each password separately. Now it makes me start to wonder how many more companies are cutting corners on user data security. Especially since many people reuse passwords on different websites, a mistake by one company may lead to huge risks for individuals. I think stricter laws or punishment mechanisms should be introduced to force companies to protect user data. After all, such carelessness is unacceptable to users.

[h9] points out that even if you yourself do not disclose your sexual orientation, the network of friends on social media may still be used to predict this information. This made me realize that we not only have to worry about our own data, but also that what others share will indirectly expose us. This kind of indirect reasoning sounds very advanced, but at the same time it is also very disturbing.

I was really shocked when I saw that the platform might even collect the part where users stayed on a certain post. I used to think that only likes or clicks would be tracked by the system, but now I know that even a slight pause when I swipe could be recorded and used for data mining. This makes me feel that my privacy has been somewhat violated. I think the platform should be more transparent, telling users exactly what data has been collected, and giving us more control, especially for those information that we haven't actively provided at all, such as the duration of stay.

I read this article. What impressed me deeply was that the author mentioned that causing trouble for fun was the core driving force behind many early online behaviors. This immediately reminded me of some parodies I saw on the Internet before. They were not aimed at attacking anyone at all, but just to create some commotion and attract the attention of netizens. This has enabled me to better understand the complex psychology behind the online trolling culture and also to see its conflict with the mainstream values of society.

I find it quite interesting (and actually a bit shocking). It turns out that the teasing behavior on the Internet initially involves old users deliberately misleading new users with familiar questions to make themselves feel more capable. This is actually quite disappointing. Originally, these forums were supposed to be places for communication and learning, but instead they have become a way to mock others. Nowadays, in many online communities, such xenophobic situations still occur, for instance, in certain interest groups or technical forums. I was just thinking, what kind of jokes are acceptable, and which behaviors can already be regarded as maliciously hurting others?

I watched the video "Drunk History - John Adams and Thomas Jefferson Had Beef" in [e3] and thought it told real events in American history in a very humorous and creative way. Although the video presents history in the voice of a drunken narrator, it is based on actual historical sources, particularly the political and personal conflicts between Adams and Jefferson. This form of dissemination of knowledge in an entertaining way reminds me of the many content creators on social media today, who use jokes, clips or re-enactment to talk about history and science to reach a large audience of young people. In my opinion, this also reflects the diversification of information dissemination methods today, and echoes the "how blogs and other online platforms change the way information is transmitted" discussed in this chapter.

In [e6], Wikipedia mentions that BBS were originally accessed via a dial-up connection, requiring users to dial a specific number with a modem in order to log into a system. This made me realize that early online social networking was actually very dependent on hardware devices, which is completely different from today's anytime, anywhere Internet state. And each BBS is almost an independent small community, with its own rules and culture, and the current unified platform of social media is very different.

I think this section is really interesting to talk about the origins of blogging, but the earliest blogs were actually like people keeping diaries on the Internet. It reminds me that I used to use blogging platforms like Tumblr to record my mood and share photos, although I didn't think it was a "blog" at the time, but in fact, it did things very similar to the early blogs. Reading this part made me realize that, in fact, people have always had the need to share their lives and ideas through the Internet, but the platform has changed from the initial blog to the current micro blog, little red book, friend circle and so on. Tools are changing, but people's desire to express and communicate has always been there, which is really very touching.

Seeing this section of BBS makes me think of some of the forums I used when I was a child, although I did not really use the earliest BBS system, but I am very familiar with the communication mode of Posting and reply. At that time, people don't respond immediately, but it takes a while for anyone to respond, and this rhythm makes people think more carefully about what they want to express. Compared to the rapid flow of information on social media today, I think the slower pace of communication in the past is actually more in-depth and easier to generate real discussion and reflection. And every time I brush the forum and see someone seriously reply to my posts, I will feel particularly valued, this feeling is now very rare.

This Wikipedia article on complex numbers not only introduces the basic definition of complex numbers, but also explains in detail how complex numbers are represented in polar coordinates, such as how to represent complex numbers in terms of modulus length and amplitude. In addition to its applications in mathematics, it also mentions that complex numbers have a wide range of applications in several fields such as circuit analysis, quantum mechanics, and signal processing.

This example gives me a good idea of what metadata is. I realized that I had been in a similar situation before when working with photo files. When I organize travel photos, the image is the primary data, and the time, location, and camera model are the metadata. I never realized this was metadata before, but it's actually very useful for categorizing and remembering things.

Zack Sharf's post surprised me when it turned out that 50 percent of the negative comments were from non-human users. Every time I see comments on the Internet, I always think it is the real reaction of the audience, but it is not so. A lot of it is organizational behavior with a specific intent. Maybe sometimes it's not that the book or the movie is bad, but that the public opinion is manipulated. This makes it difficult for me to trust some comments on the Internet in the future, and many things are still done by ourselves before we know the real answer.

I was shocked to see the example of Microsoft Tay. Originally a bot used to chat with netizens and learn languages, it turned bad because people constantly taught it to speak racist language. This makes me think that bots are just like children, and the environment in which they grow up will greatly affect their personality and values. If the bot does not have the ability to judge right from wrong, users and designers also have a greater responsibility to create a more civilized training environment.

I thought about my experience when I applied to college. At that time, to apply for better schools, people were desperately trying to improve their standardized scores, doing various activities, participating in many scientific research activities or competitions. Everyone was anxious, and I gradually felt like I was losing my way. I always think that everyone is so good, why my score is not higher than others. So, I began to slow down and do the things I like, such as photography, documentary shooting, doing public welfare and so on. At that time, I didn't compete too much with others, because it kept me consumed. But in the end, I also applied to the school I wanted to go to. This makes me understand the Taoist principle of doing nothing without doing something, which means that what we should do will unfold rhythmically, without competing with others. It isn’t means that you do not need to work hard, but do not be led by external pressure.

It is mentioned here that Confucian ethics emphasizes the cultivation of benevolence, filial piety and other moral qualities through etiquette and ritual, and ultimately achieve social harmony. I would like to add that Confucianism also attaches great importance to the process of "self-cultivation". Confucius wrote in the book University that ‘self-cultivation and family governance and world peace’. It means that a person's moral cultivation not only affects himself, but also affects the family, the country and even the whole society. This ethic from the individual to the big picture is still clearly visible today. For example, in public service, education, family relationships, we can see this influence from the inside out. When I was studying in high school in China, my teachers would often say that we go out of school to represent the image of the school, and we go abroad to represent the image of the country. This is to emphasize that the actions of individuals not only affect themselves, but also affect the larger group.