Thursday, September 20, 2007

Facebook: The New Narcissism

Today’s online social networks are congeries of mostly weak ties—no one who lists thousands of “friends” on MySpace thinks of those people in the same way as he does his flesh-and-blood acquaintances, for example. It is surely no coincidence, then, that the activities social networking sites promote are precisely the ones weak ties foster, like rumor-mongering, gossip, finding people, and tracking the ever-shifting movements of popular culture and fad. If this is our small world, it is one that gives its greatest attention to small things. . . .

The world of online social networking is practically homogenous in one other sense, however diverse it might at first appear: its users are committed to self-exposure. The creation and conspicuous consumption of intimate details and images of one’s own and others’ lives is the main activity in the online social networking world. There is no room for reticence; there is only revelation. Quickly peruse a profile and you know more about a potential acquaintance in a moment than you might have learned about a flesh-and-blood friend in a month. As one college student recently described to the New York Times Magazine: “You might run into someone at a party, and then you Facebook them: what are their interests? Are they crazy-religious, is their favorite quote from the Bible? Everyone takes great pains over presenting themselves. It’s like an embodiment of your personality.”

It seems that in our headlong rush to join social networking sites, many of us give up one of the Internet’s supposed charms: the promise of anonymity. As Michael Kinsley noted in Slate, in order to “stake their claims as unique individuals,” users enumerate personal information: “Here is a list of my friends. Here are all the CDs in my collection. Here is a picture of my dog.” Kinsley is not impressed; he judges these sites “vast celebrations of solipsism.” . . .

. . . The hypertext link called “friendship” on social networking sites is very different: public, fluid, and promiscuous, yet oddly bureaucratized. Friendship on these sites focuses a great deal on collecting, managing, and ranking the people you know. Everything about MySpace, for example, is designed to encourage users to gather as many friends as possible, as though friendship were philately. If you are so unfortunate as to have but one MySpace friend, for example, your page reads: “You have 1 friends,” along with a stretch of sad empty space where dozens of thumbnail photos of your acquaintances should appear.

This promotes a form of frantic friend procurement. As one young Facebook user with 800 friends told John Cassidy in The New Yorker, “I always find the competitive spirit in me wanting to up the number.” An associate dean at Purdue University recently boasted to the Christian Science Monitor that since establishing a Facebook profile, he had collected more than 700 friends. The phrase universally found on MySpace is, “Thanks for the add!” . . .

We should also take note of the trend toward giving up face-to-face for virtual contact—and, in some cases, a preference for the latter. Today, many of our cultural, social, and political interactions take place through eminently convenient technological surrogates—Why go to the bank if you can use the ATM? Why browse in a bookstore when you can simply peruse the personalized selections Amazon.com has made for you? In the same vein, social networking sites are often convenient surrogates for offline friendship and community. In this context it is worth considering an observation that Stanley Milgram made in 1974, regarding his experiments with obedience: “The social psychology of this century reveals a major lesson,” he wrote. “Often it is not so much the kind of person a man is as the kind of situation in which he finds himself that determines how he will act.” To an increasing degree, we find and form our friendships and communities in the virtual world as well as the real world. These virtual networks greatly expand our opportunities to meet others, but they might also result in our valuing less the capacity for genuine connection.

Excerpts from Virtual Friendship and the New Narcissism New Atlantis Summer 2007

Monday, September 03, 2007

Poetic Justice

If he didn't believe in karma before, Piers Morgan must surely do now.

The ex-newspaper editor, now a columnist for The Mail on Sunday's Live magazine, took great delight in making fun of President Bush for falling off a Segway - the two-wheeled, motorised, gyroscopically balanced scooter that, its makers promise, will never fall over.

His paper, the Daily Mirror, ran the headline in 2003: "You'd have to be an idiot to fall off, wouldn't you Mr President." It added: "If anyone can make a pig's ear of riding a sophisticated, self-balancing machine like this, Dubya can." So, it seems, can Mr Morgan.

He broke three ribs after falling off the Segway at 12mph in California - just three days before he was due to make his biggest TV appearance to date, as a judge on the grand final of reality show America's Got Talent.

"The moment Piers Morgan broke three ribs falling off the Segway he said was 'idiot-proof'" Daily Mail UK Sept. 2nd, 2007.

Sunday, September 02, 2007

No Coffee, by Jacob Norberg. Eurozine:
What is it about coffee – and coffeehouses – that makes it so agreeable to the bourgeoisie? asks Jakob Norberg in a brief social history of the dark, rich brew. For Jürgen Habermas, the coffeehouse is a place where bourgeois individuals can enter into relationships with one another without the restrictions of family, civil society, or the state. It is the site of a sort of universal community, integrated neither by power nor economic interests, but by common sense. For Carl Schmitt, coffee is a symbol of Gemütlichkeit, or the bourgeois desire to enjoy undisturbed security. And for Alexander Kluge, drinking coffee provides the opportunity for people to talk to each other beyond the constraints of purpose-governed exchanges, to enter into "human relationships".

Saturday, September 01, 2007

Army's Hallucinogenic Weapons Unveiled, by Sharon Weinberger (Wired.com):
Advocates of using chemical agents in nonlethal warfare are increasing, making now a good time to start reviewing the historical record. A recently published book on the Army's infamous "Edgewood Experiments" involving hallucinogenic agents like LSD may help shed more light on the debate. The infamous CIA work, MK ULTRA, is often considered synonymous with all government LSD experimentation. But the historical record is far more complex.

This may be the first and last time in my life that I call a self-published book a "must read," but psychiatrist James Ketchum's Chemical Warfare Secrets Almost Forgotten is an usual case. As Steve Aftergood of Secrecy News has already pointed out, this book "is a candid, not entirely flattering, sometimes morbidly amusing account of a little-documented aspect of Army research."