👓 What are our ethical obligations to future AI simulations? | Philip Ball | Aeon Essays

Read What are our ethical obligations to future AI simulations? by Philip Ball (Aeon)
Say you could make a thousand digital replicas of yourself – should you? What happens when you want to get rid of them?
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👓 The End of History? | Francis Fukuyama

Read The End of History? by Francis FukuyamaFrancis Fukuyama (The National Interest | No. 16 (Summer 1989), pp. 3-18)

IN WATCHING the flow of events over the past decade or so, it is hard to avoid the feeling that something very fundamental has happened in world history. The past year has seen a flood of articles commemorating the end of the Cold War, and the fact that "peace" seems to be breaking out in many regions of the world. Most of these analyses lack any larger conceptual framework for distinguishing between what is essential and what is contingent or accidental in world history, and are predictably superficial. If Mr. Gorbachev were ousted from the Kremlin or a new Ayatollah proclaimed the millennium from a desolate Middle Eastern capital, these same commentators would scramble to announce the rebirth of a new era of conflict.

And yet, all of these people sense dimly that there is some larger process at work, a process that gives coherence and order to the daily headlines. The twentieth century saw the developed world descend into a paroxysm of ideological violence, as liberalism contended first with the remnants of absolutism, then bolshevism and fascism, and finally an updated Marxism that threatened to lead to the ultimate apocalypse of nuclear war. But the century that began full of self-confidence in the ultimate triumph of Western liberal democracy seems at its close to be returning full circle to where it started: not to an "end of ideology" or a convergence between capitalism and socialism, as earlier predicted, but to an unabashed victory of economic and political liberalism.

In general, while I’ve been reading Stuart Kauffmann’s At Home in the Universe, I can’t help but thinking about the cascading extinctions he describes and wonder if political extinctions of ideas like Communism or other forms of government or even economies might follow the same types of outcomes described there?   
August 29, 2018 at 09:37AM

Building on this, could we create a list of governments and empires and rank them in order of the length of their spans? There may be subtleties in changes of regimes in some eras, but generally things are probably reasonably well laid out. I wonder if the length of life of particular governments follows a power law? One would suspect it might.   
August 29, 2018 at 09:43AM

Highlights, Quotes, Annotations, & Marginalia

The triumph of the West, of the Western idea, is evident first of all in the total exhaustion of viable systematic alternatives to Western liberalism.  

Total exhaustion?
August 29, 2018 at 08:53AM

What we may be witnessing is not just the end of the Cold War, or the passing of a particular period of postwar history, but the end of history as such: that is, the end point of mankind’s ideological evolution and the universalization of Western liberal democracy as the final form of human government.  

What if, in fact, we’ve only just found a local maximum? What if in the changing landscape there are other places we could potentially get to competitively that supply greater maxima? And possibly worse, what if we need to lose value to get from here to unlock even more value there?
August 29, 2018 at 08:56AM

Hegel believed that history culminated in an absolute moment – a moment in which a final, rational form of society and state became victorious.  

and probably not a bad outcome in an earlier era that thought of things in terms of clockwork and lacked the ideas of quantum theory and its attendant uncertainties.
August 29, 2018 at 08:59AM

Believing that there was no more work for philosophers as well, since Hegel (correctly understood) had already achieved absolute knowledge, Kojève left teaching after the war and spent the remainder of his life working as a bureaucrat in the European Economic Community, until his death in 1968.  

This is depressing on so many levels.
August 29, 2018 at 09:05AM

Paul Kennedy’s hugely successful “The Rise and Fall of the Great Powers”, which ascribes the decline of great powers to simple economic overextension.  

Curious how this may relate to the more recent “The End of Power” by Moisés Naím. It doesn’t escape one that the title of the book somewhat echoes the title of this particular essay.
August 29, 2018 at 09:18AM

But whether a highly productive modern industrial society chooses to spend 3 or 7 percent of its GNP on defense rather than consumption is entirely a matter of that society’s political priorities, which are in turn determined in the realm of consciousness.  

It’s not so much the percentage on produced defense goods, but how quickly could a society ramp up production of goods, services, and people to defend itself compared to the militaries of its potential aggressors.

In particular, most of the effort should go to the innovation side of war materiel. The innovation of the atomic bomb is a particularly nice example in that as a result of conceptualizing and then executing on it it allowed the US to win the war in the Pacific and hasten the end of war in Europe. Even if we otherwise had massive stockpiles of people or other weapons, our enemies could potentially have equaled them and dragged the war on interminably. It was the unknown unknown via innovation that unseated Japan and could potentially do the same to us based on innovation coming out of almost any country in the modern age.
August 29, 2018 at 09:24AM

Weber notes that according to any economic theory that posited man as a rational profit-maximizer, raising the piece-work rate should increase labor productivity. But in fact, in many traditional peasant communities, raising the piece-work rate actually had the opposite effect of lowering labor productivity: at the higher rate, a peasant accustomed to earning two and one-half marks per day found he could earn the same amount by working less, and did so because he valued leisure more than income. The choices of leisure over income, or of the militaristic life of the Spartan hoplite over the wealth of the Athenian trader, or even the ascetic life of the early capitalist entrepreneur over that of a traditional leisured aristocrat, cannot possibly be explained by the impersonal working of material forces,  

Science could learn something from this. Science is too far focused on the idealized positive outcomes that it isn’t paying attention to the negative outcomes and using that to better define its outline or overall shape. We need to define a scientific opportunity cost and apply it to the negative side of research to better understand and define what we’re searching for.

Of course, how can we define a new scientific method (or amend/extend it) to better take into account negative results–particularly in an age when so many results aren’t even reproducible?
August 29, 2018 at 09:32AM

FAILURE to understand that the roots of economic behavior lie in the realm of consciousness and culture leads to the common mistake of attributing material causes to phenomena that are essentially ideal in nature.  

August 29, 2018 at 09:44AM

“Protestant” life of wealth and risk over the “Catholic” path of poverty and security.[8]   

Is this simply a restatement of the idea that most of “the interesting things” happen at the border or edge of chaos? The Catholic ethic is firmly inside the stable arena while that of the Protestant ethic is pushing the boundaries.
August 29, 2018 at 09:47AM

Hence it did not matter to Kojève that the consciousness of the postwar generation of Europeans had not been universalized throughout the world; if ideological development had in fact ended, the homogenous state would eventually become victorious throughout the material world.  

This presupposes that homeostasis could ever be achieved.

One thinks of phrases like “The future is here, it just isn’t evenly distributed.” But everything we know about systems and evolving systems often indicates that homeostasis isn’t necessarily a good thing. In many cases, it means eventual “death” instead of evolving towards a longer term lifespan. Again, here Kauffmann’s ideas about co-evolving systems and evolving landscapes may provide some guidance. What if we’re just at a temporary local maximum, but changes in the landscape modify that fact? What then? Shouldn’t we be looking for other potential distant maxima as well?
August 29, 2018 at 09:52AM

But that state of consciousness that permits the growth of liberalism seems to stabilize in the way one would expect at the end of history if it is underwritten by the abundance of a modern free market economy.  

Writers spend an awful lot of time focused too carefully on the free market economy, but don’t acknowledge a lot of the major benefits of the non-free market parts which are undertaken and executed often by governments and regulatory environments. (Hacker & Pierson, 2016)
\August 29, 2018 at 10:02AM

Are there, in other words, any fundamental “contradictions” in human life that cannot be resolved in the context of modern liberalism, that would be resolvable by an alternative political-economic structure?  

Churchill famously said “…democracy is the worst form of Government except for all those other forms that have been tried from time to time…”

Even within this quote it is implicit that there are many others. In some sense he’s admitting that we might possibly be at a local maximum but we’ve just not explored the spaces beyond the adjacent possible.
August 29, 2018 at 10:08AM

For our purposes, it matters very little what strange thoughts occur to people in Albania or Burkina Faso, for we are interested in what one could in some sense call the common ideological heritage of mankind.  

While this seems solid on it’s face, we don’t know what the future landscape will look like. What if climate change brings about massive destruction of homo sapiens? We need to be careful about how and why we explore both the adjacent possible as well as the distant possible. One day we may need them and our current local maximum may not serve us well.
August 29, 2018 at 10:10AM

anomie  

I feel like this word captures very well the exact era of Trumpian Republicanism in which we find ourselves living.
August 29, 2018 at 10:37AM

After the war, it seemed to most people that German fascism as well as its other European and Asian variants were bound to self-destruct. There was no material reason why new fascist movements could not have sprung up again after the war in other locales, but for the fact that expansionist ultranationalism, with its promise of unending conflict leading to disastrous military defeat, had completely lost its appeal. The ruins of the Reich chancellery as well as the atomic bombs dropped on Hiroshima and Nagasaki killed this ideology on the level of consciousness as well as materially, and all of the pro-fascist movements spawned by the German and Japanese examples like the Peronist movement in Argentina or Subhas Chandra Bose’s Indian National Army withered after the war.  

And yet somehow we see these movements anew in America and around the world. What is the difference between then and now?
August 29, 2018 at 11:46AM

This is not to say that there are not rich people and poor people in the United States, or that the gap between them has not grown in recent years. But the root causes of economic inequality do not have to do with the underlying legal and social structure of our society, which remains fundamentally egalitarian and moderately redistributionist, so much as with the cultural and social characteristics of the groups that make it up, which are in turn the historical legacy of premodern conditions.  

August 29, 2018 at 11:47AM

But those who believe that the future must inevitably be socialist tend to be very old, or very marginal to the real political discourse of their societies.  

and then there are the millennials…
August 29, 2018 at 11:51AM

Beginning with the famous third plenum of the Tenth Central Committee in 1978, the Chinese Communist party set about decollectivizing agriculture for the 800 million Chinese who still lived in the countryside. The role of the state in agriculture was reduced to that of a tax collector, while production of consumer goods was sharply increased in order to give peasants a taste of the universal homogenous state and thereby an incentive to work. The reform doubled Chinese grain output in only five years, and in the process created for Deng Xiaoping a solid political base from which he was able to extend the reform to other parts of the economy. Economic Statistics do not begin to describe the dynamism, initiative, and openness evident in China since the reform began.  

August 29, 2018 at 11:58AM

At present, no more than 20 percent of its economy has been marketized, and most importantly it continues to be ruled by a self-appointed Communist party which has given no hint of wanting to devolve power.  

If Facebook were to continue to evolve at it’s current rate and with it’s potential power as well as political influence, I could see it attempting to work the way China does in a new political regime.
August 29, 2018 at 12:04PM

IF WE ADMIT for the moment that the fascist and communist challenges to liberalism are dead, are there any other ideological competitors left? Or put another way, are there contradictions in liberal society beyond that of class that are not resolvable? Two possibilities suggest themselves, those of religion and nationalism.  

August 29, 2018 at 12:19PM

This school in effect applies a Hobbesian view of politics to international relations, and assumes that aggression and insecurity are universal characteristics of human societies rather than the product of specific historical circumstances.  

August 29, 2018 at 12:30PM

But whatever the particular ideological basis, every “developed” country believed in the acceptability of higher civilizations ruling lower ones  

August 29, 2018 at 12:37PM

Perhaps this very prospect of centuries of boredom at the end of history will serve to get history started once again.  

Has it started again with nationalism, racism, and Trump?
August 29, 2018 at 12:48PM

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👓 “The Audrey Test”: Or, What Should Every Techie Know About Education? | Hack Education

Read "The Audrey Test": Or, What Should Every Techie Know About Education? by Audrey WattersAudrey Watters (Hack Education)
I want us to set the bar really high when it comes to education technology -- both in its development and its implementation. I don't think it's too much to ask. I mean, we're talking about teaching and learning here, and while I believe strongly we should all be lifelong learners, most often when we talk about ed-tech, we're talking about kids. As the Macarthur Foundation's Connie Yowell said at the recent DML conference (and I'm paraphrasing), there's value in risk-taking and failing fast and often, but not in "high stakes environments with other people's children."
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👓 How Goop’s Haters Made Gwyneth Paltrow’s Company Worth $250 Million | New York Times Magazine

Read How Goop’s Haters Made Gwyneth Paltrow’s Company Worth $250 Million by Taffy Brodesser-Akner (nytimes.com)
Inside the growth of the most controversial brand in the wellness industry.

It took a few sittings to slog my way through this. It feels like the author is attempting to bash Paltrow, but somewhere in the middle she over-idolizes her before going back to bashing her a bit. It’s an interesting viewpoint on the credulity of celebrity in modern culture.

C’mon people! Celebrities are people too. They crap just like everyone else. The one difference I’ve found more often than not though is that they’re painfully insecure, regardless of what you may read or see. I suspect most people would be far better off reading the Greek philosophers to find eudaimonia rather than buying Goop from Gwyneth.

Highlights, Quotes, Annotations, & Marginalia

The minute the phrase “having it all” lost favor among women, wellness came in to pick up the pieces. It was a way to reorient ourselves — we were not in service to anyone else, and we were worthy subjects of our own care. It wasn’t about achieving; it was about putting ourselves at the top of a list that we hadn’t even previously been on. Wellness was maybe a result of too much having it all, too much pursuit, too many boxes that we’d seen our exhausted mothers fall into bed without checking off. Wellness arrived because it was gravely needed.  

August 05, 2018 at 11:59AM

Whom exactly were we trusting with our care? Why did we decide to trust them in the first place? Who says that only certain kinds of people are allowed to give us the answers?  

Part of the broader cultural eschewing of science as well? Is this part of what put Trump and celebrities in charge?
August 05, 2018 at 12:03PM

She reached behind her to her bookshelf, which held about a dozen blue bottles of something called Real Water, which is not stripped of “valuable electrons,” which supposedly creates free radicals something something from the body’s cells.  

I question her credibility to market claims like this. I suspect she has no staff scientist or people with the sort of background to make such claims. Even snake oil salesmen like Dr. Oz are pointedly putting us in hands way too make a buck.
August 06, 2018 at 01:40PM

Her feet were bare now, and they had a perfect, substantial arch, just as the Romans intended, engineered to support her statue body. I bet they were a Size 8. People make shoes so that feet like those can wear them. We blew smoke up the chimney.  

I feel like she’s taken an interesting article and flushed it in the preceding several fawning paragraphs.
August 06, 2018 at 02:34PM

Goop wanted Goop magazine to be like the Goop website in another way: to allow the Goop family of doctors and healers to go unchallenged in their recommendations via the kinds of Q. and A.s published, and that just didn’t pass Condé Nast standards. Those standards require traditional backup for scientific claims, like double-blind, peer-reviewed studies.  

Nice that they come right out and say it.
August 06, 2018 at 03:42PM

I thought about my children, one of whom plays the flute, but unwillingly, and therefore won’t practice. Yes, I thought about my children, only one of whom might shake your hand while the other would sooner spit on it, though they will both reliably do an elaborate orchestration of armpit farting while I’m trying to hear myself think. I thought of my mother and father, and an earlier conversation I had with my sisters that day about where to arrange our parents in a room for one of our kids’ bar mitzvahs so that they wouldn’t interact, so raw still are the wounds 35 years after their divorce.  

No mention of the difference between how we act at home with family versus with strangers. She’s set up a false dichotomy to accentuate a point that’s probably not worth making. Or if she wants to make a point it should be this one that I’ve just highlighted. If course she’s feeling inadequate. I’ll bet G. P. does too, particularly after the writer leaves and she doesn’t have to put her best face on.
August 06, 2018 at 03:46PM

After a few too many cultural firestorms, and with investors to think about, G.P. made some changes. Goop has hired a lawyer to vet all claims on the site. It hired an editor away from Condé Nast to run the magazine. It hired a man with a Ph.D. in nutritional science, and a director of science and research who is a former Stanford professor. And in September, Goop, sigh, is hiring a full-time fact-checker. G.P. chose to see it as “necessary growing pain.”  

But only to protect investors… Not customers that they’ve been duping all along.
August 06, 2018 at 03:52PM

I once went to an internist twice, complaining of preternatural exhaustion, only to be told that I was depressed and sent home. On the third visit, she begrudgingly took my blood and called me later to even more begrudgingly apologize and tell me I had a surprising case of mononucleosis. I know women who’ve been dismissed by their doctors for being lazy and careless and depressed and downright crazy. Was it any wonder that they would start to   

Sample size of one in an anecdote is just rubbish.
August 06, 2018 at 03:54PM

I heard a rumor that she  

Don’t these types of things happen to EVERY celebrity?
August 06, 2018 at 03:58PM

People think they want celebrities to speak honestly, but we’re not really that happy when they do.  

Definition of celebrity: one who is coddled and rarely said no to.
August 06, 2018 at 03:59PM

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👓 The Semantic Web, Syllogism, and Worldview | Clay Shirky

Read The Semantic Web, Syllogism, and Worldview by Clay Shirky (shirky.com)
The W3C's Semantic Web project has been described in many ways over the last few years: an extension of the current web in which information is given well-defined meaning, a place where machines can analyze all the data on the Web, even a Web in which machine reasoning will be ubiquitous and devastatingly powerful. The problem with descriptions this general, however, is that they don't answer the obvious question: What is the Semantic Web good for? The simple answer is this: The Semantic Web is a machine for creating syllogisms. A syllogism is a form of logic, first described by Aristotle, where "...certain things being stated, something other than what is stated follows of necessity from their being so." [Organon]

Not sure I like the logic on his vampire example as the language is missing some simple subtlety in it’s definition.

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I was doing some reading and thinking about how one might translate the idea of blogging into Latin. I tried entering “I am blogging.” into Google translate just to see what would come out. Perhaps it’s just a glitch in their translation algorithm, but the response felt apropos to me.

A screen capture of Google Translate's attempt to translate "I am blogging." into Latin. It outputs "Ego nullam dolore."

“Ego nullam dolore.” translated back into English is “I have no pain.”

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👓 Interviewing my digital domains | W. Ian O’Byrne

Read Interviewing my digital domains by W. Ian O'ByrneW. Ian O'Byrne (W. Ian O'Bryne)

Alan Levine recently posted a series of questions to help others think through some of thoughts and motivations as we develop and maintain a domain of our own.

I’ve written a lot about this in the past, and I’ll try to include some links to content/posts as I respond to the prompts. This is a bit long as I get into the weeds, so consider yourself warned.

And now…let’s get to it…

Highlights, Quotes, & Marginalia

Having a domain is important to me as I research, develop, and teach.

example of a domain as thinking out loud or thought spaces
blogging as thinking


This should be a space where you can create the identity that you want to have. You can write yourself into existence.

I like this sentiment. Had René Descartes been born a bit later might he have said “Blogeō, ergo sum”?


Most of this work is focused on collaboration, transparency, and working/thinking in the open.


The plan is to use the site to share surveys, interviews, and researcher notes.

Note to self: I need to keep documenting examples of these open labs, open notebooks, etc. in the open science area.


teachers hid their Facebook accounts for fear of being fired.

The sound of this to me know reminds me of the type of suppression of thought that might have occurred in the middle ages. Of course open thought and discussion is important for teachers the same way it is for every other person. However there are a few potential counterexamples where open discussion of truly abhorrent ideas can run afoul of community mores. Case in point:


PLN

personal learning network perhaps marking it up with <abbr> tags would be useful here?


luck

lucky


.A

space


I feel like this culture in academia may be changing.


academia is built on the premise (IMHO) of getting a good idea, parlaying that into a job and tenure, and waiting for death. I’ve had a lot of colleagues and acquaintances ask why I would bother blogging. Ask why I share all of this content online. Ask why I’m not afraid that someone is going to steal my ideas.

Though all too true, this is just a painful statement for me. The entirety of our modern world is contingent upon the creation of ideas, their improvement and evolution, and their spreading. In an academic world where attribution of ideas is paramount, why wouldn’t one publish quickly and immediately on one’s own site (or anywhere else they might for that matter keeping in mind that it’s almost trivially easy to self-publish it on one’s own website nearly instantaneously)?
Early areas of science were held back by the need to communicate by handwriting letters as the primary means of communication. Books eventually came, but the research involved and even the printing process could take decades. Now the primary means of science communication is via large (often corporate owned) journals, but even this process may take a year or more of research and then a year or more to publish and get the idea out. Why not write the ideas up and put them out on your own website and collect more immediate collaborators? Funding is already in such a sorry state that generally, even an idea alone, will not get the ball rolling.
I’m reminded of the gospel song “This little light of mine” whose popular lyrics include:
“Hide it under a bushel? No! / I’m gonna let it shine” and
“Don’t let Satan blow it out, / I’m gonna let it shine”
I’m starting to worry that academia in conjunction with large corporate publishing interests are acting the role of Satan in the song which could easily be applied to ideas as well as to my little light.


Senior colleagues indicate that I should not have to balance out publishing in “traditional, peer-reviewed publications” as well as open, online spaces.

Do your colleagues who read your work, annotate it, and comment on it not count as peer-review? Am I wasting my time by annotating all of this? 🙂 (I don’t think so…)


or at least they pretend

I don’t think we’re pretending. I know I’m not!


PDF form

Let me know when you’re done and we’ll see about helping you distribute it in .epub and .mobi formats as e-books as well.


This is due to a natural human reaction to “Google” someone before we meet them for the first time. Before we show up to teach a class, take a class, interview for a job, go on a date…we’ve been reviewed online. Other people use the trail of breadcrumbs that we’ve left behind to make judgements about us. The question/challenge is that this trail of breadcrumbs is usually incomplete, and locked up in various silos. You may have bits of your identity in Facebook or Twitter, while you have other parts locked up in Instagram, Snapchat, or LinkedIn. What do these incomplete pieces say about you? Furthermore, are they getting the entire picture of you when they uncover certain details? Can they look back to see what else you’re interested in? Can they see how you think all of these interests fit together…or they seeing the tail end of a feverish bout of sharing cat pics?

I can’t help but think that doing this is a form of cultural anthropology being practiced contemporaneously. Which is more likely: someone a 100 years from now delving into my life via my personal website that aggregated everything or scholars attempting to piece it all back together from hundreds of other sites? Even with advanced AI techniques, I think the former is far more likely.
Of course I also think about what @Undine is posting about cats on Twitter or perhaps following #marginaliamonday and cats, and they’re at least taking things to a whole new level of scholarship.


Guide to highlight colors

Yellow–general highlights and highlights which don’t fit under another category below
Orange–Vocabulary word; interesting and/or rare word
Green–Reference to read
Blue–Interesting Quote
Gray–Typography Problem
Red–Example to work through

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Defining the IndieWeb

The concept of IndieWeb is something slightly different to many people and it’s ever evolving and changing, just like the internet itself.

Trying to define it is somewhat akin to trying to define America: while it has a relatively well-defined geographic border and place in time, its people, laws, philosophies, and principles, while typically very similar, can vary and change over time. What it is can be different for everyone both within it as well as outside of it. It can be different things to different people based on their place, time, and even mood. In the end maybe it’s just an idea.

A basic definition of IndieWeb

In broadest terms I would define being part of the IndieWeb as owning your own domain name and hosting some sort of website as a means of identifying yourself and attempting to communicate with others on the internet.

At its simplest, one could say they have an IndieWeb site by buying their own domain name (in my case: boffosocko.com) and connecting it to a free and flexible service like Tumblr.com or WordPress.com. Because you’ve got the ability to export your data from these services and move it to a new host or new content management system, you have a lot more freedom of choice and flexibility in what you’re doing with your content and identity and how you can interact online. By owning your domain and the ability to map your URLs, when you move, you can see and feel the benefits for yourself, but your content can still be found at the same web addresses you’ve set up instead of disappearing from the web.

If you wished, you could even purchase a new domain name and very inexpensively keep the old domain name and have it automatically forward people from your old links to all the appropriate links on your new one.

By comparison, owning your own domain name and redirecting it to your Facebook page doesn’t quite make you IndieWeb because if you moved to a different service your content might be able to go with you by export, but all of the URLs that used to point to it are now all dead and broken because they were under the control of another company that is trying to lock you into their service.

Some more nuanced definition

Going back to the analogy of America, the proverbial constitution for the IndieWeb is generally laid out on its principles page. If you like, the pre-amble to this “constitution” is declared on the IndieWeb wiki’s front page and on its why page.

Some people may choose to host the business card equivalent of a website with simply their name and contact information. Others may choose to use it as the central hub of their entire online presence and identity. In the end, what you do with your website and how you choose to use it should be up to you. What if you wanted to use your website like Twitter for short status updates or sharing links? What if you wanted to use it like Facebook to share content and photos with your friends and family? What if you want to host audio or video like Soundcloud, YouTube, or Vimeo allow?

The corporate social media revolution was a lovely and useful evolution of what the blogosphere was already doing. Thousands of companies made it incredibly easy for billions of people to be on the internet and interact with each other. But why let a corporation own and monetize your data and your ability to interact with others? More importantly, why allow them to limit what you can do? Maybe I want to post status updates of more than 280 characters? Maybe I want the ability to edit or update a post? Maybe I want more privacy? Maybe I don’t want advertising? Why should I be stuck with only the functionality that Twitter, Facebook, Instagram, Google+, LinkedIn and thousands of others allow me to have? Why should I be limited in communicating with people who are stuck on a particular service? (Would you use your phone to only call friends who use AT&T?) Why should I have hundreds of social accounts and an online identity shattered like just so many horcruxes when I could have one that I can fully control?

By decentralizing things to the level of owning a domain and having a simple website with control of my URLs, I can move to cheaper or more innovative web hosts or service providers. I can move to more innovative content manage systems that allow me to do more and communicate better or more broadly with others online. As a side effect of empowering myself, I can help create more competition and innovation in the space to do things I might not otherwise be capable of doing solely by myself.

Web standards

Almost all of the people behind the IndieWeb movement believe in using some basic web standards as a central building block. Standards help provide some sort of guidance to allow sites to be easier to build and provide a simpler way for them to communicate and interact with each other.

Of course, because you have control of your own site, you can do anything you wish with it. (In our America analogy we could consider standards to be like speech. Then how might we define free speech in the IndieWeb?) Perhaps a group of people who want some sort of new functionality will agree on a limited set of new standards or protocols? They can build and iterate and gradually create new standards that others can follow so that the infrastructure advances and new capabilities emerge. Generally the simpler and easier these standards are to implement, the more adoption they will typically garner. Often simple standards are easier to innovate on and allow people to come up with new ways of using them that weren’t originally intended.

This type of growth can be seen in the relatively new W3C recommendation for the Webmention specification which grew out of the IndieWeb movement. Services like Facebook and Twitter have a functionality called @mentions, but they only work within their own walled gardens; they definitely don’t interoperate–you can’t @mention someone on Facebook with your Twitter account. Why not?! Why not have a simple standard that will allow one website to @mention another–not only across domain names but across multiple web servers and even content management systems? This is precisely what the Webmention standard allows. I can @mention you from my domain running WordPress and you can still receive it using your own domain running Drupal (or whatever software you choose). People within the IndieWeb community realized there was a need for such functionality, and so, over the span of several years, they slowly evolved it and turned it into a web standard that anyone (including Facebook and Twitter) could use. While it may have been initially meant as a simple notifications protocol, people have combined it with another set of web standards known as Microformats to enable cross-site conversations and a variety of other wonderous functionalities.

Some people in the IndieWeb might define it as all of the previous ideas we’ve discussed as well as the ability to support conversations via Webmentions. Some might also define an IndieWeb site as one that has the ability to support Micropub, which is a standard that allows websites to be able to accept data from a growing variety of applications that will allow you to more easily post different types of content to your site from articles and photos to what you’re drinking or reading.

Still others might want their own definition of IndieWeb to support the functionality of WebSub, MicroSub, IndieAuth, or even all of the above. Each small, free-standing piece expands the capabilities of what your personal website can do and how you can interact online. But since it’s your website and under your control, you have the power to pick and choose what and how you would like it to be able to do.

So what is the IndieWeb really?

Perhaps after exploring the concept a bit, most may not necessarily be able to define it concretely. Instead they might say–to quote United States Supreme Court Justice Potter Stewart“But I know it when I see it […]”.

The IndieWeb can be many different things. It is:

  • a website;
  • an independent network of websites;
  • an idea;
  • a concept;
  • a set of broad-based web standards;
  • a set of principles;
  • a philosophy;
  • a group of people;
  • a support network;
  • an organization;
  • an inclusive community;
  • a movement;
  • a Utopian dream of what the decentralized, open Internet could be.

In some sense it is all of these things and many more.

In the end though, the real question is:

What do you want the IndieWeb to be?

Come help us all define it.

IndieWeb.org

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👓 Why it’s as hard to escape an echo chamber as it is to flee a cult | C Thi Nguyen | Aeon Essays

Read Why it’s as hard to escape an echo chamber as it is to flee a cult by C Thi Nguyen (Aeon)

First you don’t hear other views. Then you can’t trust them. Your personal information network entraps you just like a cult

Something has gone wrong with the flow of information. It’s not just that different people are drawing subtly different conclusions from the same evidence. It seems like different intellectual communities no longer share basic foundational beliefs. Maybe nobody cares about the truth anymore, as some have started to worry. Maybe political allegiance has replaced basic reasoning skills. Maybe we’ve all become trapped in echo chambers of our own making – wrapping ourselves in an intellectually impenetrable layer of likeminded friends and web pages and social media feeds.

But there are two very different phenomena at play here, each of which subvert the flow of information in very distinct ways. Let’s call them echo chambers and epistemic bubbles. Both are social structures that systematically exclude sources of information. Both exaggerate their members’ confidence in their beliefs. But they work in entirely different ways, and they require very different modes of intervention. An epistemic bubble is when you don’t hear people from the other side. An echo chamber is what happens when you don’t trust people from the other side.

A stunning essay that gives me hope that we’re not in a “post-truth” world. On the other hand, we’re going to need to do a lot of work …

hat tip: Ian O’Byrne

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👓 Everything You Should Know About Karl Marx | Teen Vogue

Read Everything You Should Know About Karl Marx (Teen Vogue)
The anti-capitalist scholar’s ideas are often memed (and probably more prevalent than you think).
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👓 Daniel Goldsmith’s reply to Sebastian Greger

Read a post by Daniel Goldsmith (View from ASCRAEUS)

Sebastian, first of all, thank you for your detailed write up on this issue. I think much of your roadmap is worthwhile, and of great interest.

I cannot, however, say that I am convinced by your contentions regarding the effect of GDPR and indieweb sites. In particular, I think your definitions are excessively broad, and you elide much information from both the Regulation itself and the Recitals.

It’s certainly interesting to see some of the replies to Sebastian’s article. It’s definitely stirring up some interesting thought. Daniel’s reply here is primarily to the legal issues at stake more than the design related issues, which have some interesting merit aside from the legal ones.

I think I fall somewhere in the middle of the two and see some of the moral and ethical pieces which are more important from a people perspective. I’m not as concerned about the law portion of it for a large variety of reasons. It’s most interesting to me to see the divide between how those in the EU and particularly Germany view the issue and those in the United States which may be looking at regulations in the coming years, particularly after the recent Facebook debacle.

As I think of these, I’m reminded about some of the cultural differences between Europe and the United States which Jeff Jarvis has expounded upon over the past several years. Europeans are generally more leery of corporations and trust government a bit more while in America it’s the opposite.

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👓 The Hobo Ethical Code of 1889: 15 Rules for Living a Self-Reliant, Honest & Compassionate Life | Open Culture

Read The Hobo Ethical Code of 1889: 15 Rules for Living a Self-Reliant, Honest (Open Culture)
Who wants to be a billionaire? A few years ago, Forbes published author Roberta Chinsky Matuson’s sensible advice to businesspersons seeking to shoot up that golden ladder.

Interesting to see this code laid out in detail after having been a fan of John Sturges’ films. Also interesting to see some of the language of the time: “jungling” and “boil up”.

The Hobo Ethical Code

1. Decide your own life; don’t let another person run or rule you.

2. When in town, always respect the local law and officials, and try to be a gentleman at all times.

3. Don’t take advantage of someone who is in a vulnerable situation, locals or other hobos.

4. Always try to find work, even if temporary, and always seek out jobs nobody wants. By doing so you not only help a business along, but ensure employment should you return to that town again.

5. When no employment is available, make your own work by using your added talents at crafts.

6. Do not allow yourself to become a stupid drunk and set a bad example for locals’ treatment of other hobos.

7. When jungling in town, respect handouts, do not wear them out, another hobo will be coming along who will need them as badly, if not worse than you.

8. Always respect nature, do not leave garbage where you are jungling.

9. If in a community jungle, always pitch in and help.

10. Try to stay clean, and boil up wherever possible.

11. When traveling, ride your train respectfully, take no personal chances, cause no problems with the operating crew or host railroad, act like an extra crew member.

12. Do not cause problems in a train yard, another hobo will be coming along who will need passage through that yard.

13. Do not allow other hobos to molest children; expose all molesters to authorities…they are the worst garbage to infest any society.

14. Help all runaway children, and try to induce them to return home.

15. Help your fellow hobos whenever and wherever needed, you may need their help someday.


h/t to @codinghorror

Bookmarked on May 03, 2018 at 09:46PM

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🎧 Season 2 Episode 1 A Good Walk Spoiled | Revisionist History

Listened Season 2 Episode 1 A Good Walk Spoiled by Malcolm GladwellMalcolm Gladwell from Revisionist History

In the middle of Los Angeles — a city with some of the most expensive real estate in the world — there are a half a dozen exclusive golf courses, massive expanses dedicated to the pleasure of a privileged few. How do private country clubs afford the property tax on 300 acres of prime Beverly Hills real estate? RH brings in tax assessors, economists, and philosophers to probe the question of the weird obsession among the wealthy with the game of golf.

References
FORE! AN ANALYSIS OF CEO SHIRKING PDF 2.1MB

I wouldn’t say that I “hate” golf more now, but I do think that the structure holding the system up is way worse than I did before. It’s truly deplorable that the system is propping up courses in Los Angeles like this. The statistics explored here are truly painful. I love that someone has delved into open statistics to come up with the ideas underpinning this episode.

I knew that prop 13 was destroying California slowly but surely, but some of the smaller subsections are even more egregious.

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🎧 Episode 09 Generous Orthodoxy | Revisionist History

Listened Episode 09 Generous Orthodoxy by Malcolm GladwellMalcolm Gladwell from Revisionist History

A pastor officiates at the wedding of his son—under ordinary circumstances, an affirmation of family and community. But what if the son is gay? And what if the pastor belongs to the most traditional of religious communities?

“Generous Orthodoxy” is the story of Chester Wenger, a 98-year-old Mennonite minister who chose to confront his own church over a question of deepest principle. It asks: What do you do when the institution that has defined your life comes between you and your family? Wenger offers all of us a master class in the art of dissent.

Chester Wenger’s Letter

Generous orthodoxy is a truly intriguing idea.

I like the example he also provides regarding Princeton University and Woodrow Wilson, whose reputation is now waning in comparison to where it was just a few decades ago. I suspect that Gladwell’s protest idea would have worked much better, particularly in light of the recent 60 Minutes segment I saw recently: ‘60 Minutes’ features Princeton’s transformative efforts to increase socioeconomic diversity

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👓 Memento Mori: Learning about life, by knowing you will die | W. Ian O’Byrne

A nice little essay which includes the general practice among several schools of thought and cultures. Reminds me about some of the practices I’ve read about masons practicing.

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