Philosophy of Computing – Page 6

Does information wants to be free?

I’ve been thinking about the phrase “information wants to be free” by Steward Brand according to Chris Anderson in Free: the future of a radical price (see chapter 6). Brand originally saw this as a paradox between information want to be expensive and wanting to be free,

On the one hand information wants to be expensive, because it’s so valuable. The right information in the right place just changes your life. On the other hand, information wants to be free, because the cost of getting it out is getting lower and lower all the time. So you have these two fighting against each other. (Brand, 1984)

Anderson in Chapter 6 of Free goes back to Brand to find out why he anthropomorphized information instead of saying “information should be free.” (Brand felt it sounded better and that it focused attention on information, not people.)

While the phrase is memorable as it is (and because it ascribes intention to information) I suspect it would be more accurate to say that “information infrastructure is designed to promote free access.” The web was not designed to facilitate payment for information (as Ted Nelson imagined his Xanadu docuverse would be.) The design and economics of our infrastructure brought the cost of publishing and dissemination down to the cost of having an internet connection and an account on a server. That made it easy for all sorts of people who have non commercial reasons for sharing information to publish free information. It did not, however, mean that all information is available free. There are still people who resist sharing information for all sorts of reasons. In particular I am interested in indigenous communities that resist sharing their stories because that would turn them into information. Their stories are meant to be told in a context by someone who has rights to that story to others who are ready for the story. Posting it on the net decontextualizes the story and reduces it to mere information which in its freedom is neither really free or informative as the original telling.

For a useful web page on the phrase, its origin and uses of the aphorism see Roger Clarke’s ‘Information Wants to be Free’.

Informatica Umanistica: Interrupting Digitization

Informatica Umanistica has just published a paper of mine on digitization titled, “Interrupting Digitalizatin and Thinking about Text”. The article starts,

One of the memes of new media is that the form of communication determines the content. As McLuhan puts it the medium is the message, and therefore, as we digitize the evidence of human culture from the Roman forum to Hamlet we inaugurate not just a new edition of our knowledge, but a new knowing and with it a new way of thinking. This paper will not engage the question of technological determinism, instead it will assume that the enthusiasts are right and ask then what is digitization? or what is the message of the digital form? Asking such questions is an interruption in the rush to digitize everything; imagine the scanner has broken down for a moment letting us pause and ask if we really understand the digital, if we understand what is gained and lost, and if we understand the possibilities before us or how we are constrained.

Wapedia – Wiki: Stewart Butterfield

Apparently Stewart Butterfield, one of the co-founders of Flickr was a philosophy major. He got his BA in philosophy from the University of Victoria and an MA from Cambridge. Did philosophy make a difference? Hard to tell, but he gives a talk on How to Make a Fortune with your Liberal Arts Degree according to the Lavin Agency that represents him. The site quotes him to the effect, “You can always pick up how to figure out profit and loss, but it’s harder to pick up the other stuff on the fly.”

His co-founder and partner Caterina Fake, now working on Hunch, studied English and has a thoughtful blog here.

Just goes to show how useful the humanities are.

Mihajlo Idvorski Pupin – Wikipedia, the free encyclopedia

Thanks to Willard, I’m reading Mihajlo Idvorski Pupin’s Romance of the Machine, a defense of American materialism, science and engineering. He identifies 3 sets of technologies that have consolidated the Union – the telephone, the vacuum-tube oscillator (radio), and the gas-engine (auto and airplane.) He weaves a consciously idealistic story about engineering mirroring the machines of nature and weaving peace.

The machine is the visible evidence of the close union between man and the spirit of the eternal truth which guides the subtle hand of nature. (p. 29)

It looks like an act of providence that the telephone was born when the consolidation of our Union needed it most; the vacuum-tube oscillator arrived in time to lend its aid in the consolidation of this nation with the other nations of the world. Many an enthusiast believes that these two machines are messengers sent from heaven to aid in the guidance of the destiny of this nation, and of the whole world. This enthusiasm is not surprising. (p. 92)

There is a very interesting chapter (“Romance of the Telephone”, III) where Pupin argues that the telephone provided two important innovations – first the communications network and second a model democratic industry.

There is another epoch-making service which the telephone
rendered to this nation. This service was the creation of a great
American telephone industry, which in many respects serves to-day as a model to other big American industries. (p. 67)

His argument is that ATT is too big to be owned by wealthy families. Instead it is owned by the middle class – people like its employees. He further sees the management as coming from the same middle class and being professionals. He sees a shift from political democracy to economic democracy which benefits all. Whatever happened to that idealism?

Our telephone industry and the other large American industries encourage us in the belief that we are much nearer to the ideal of economic democracy than we are to Lincoln’s ideal of political democracy. The first is developed by scientists and engineers, the second is <pb> in the hands of politicians. (p. 77 – 78)

One thing that happened is a loss of faith in the technocracy. The second thing was a shift in business towards management who saw their mandate narrowly as being only to increase investor value.

Some more quotes:

There will be no place for barbarism, like war, in a world in
which the two American machines, the telephone and the vacuum-tube oscillator, are afforded every opportunity to develop their latent powers for the enlightenment of the world.

Here are two.machines which the American machine civilization has produced, and thus laid the foundation of the radio art, the most subtle and refined of all the technical arts ever conceived by the human mind. No trace of materialism can be detected in their history. On the contrary, their achievements represent them as messengers from heaven sent to earth to rid the world of barbarous notions and raise it to a higher level of civilization.(p. 94)

The telephone, the telegraph, the vacuum-tube oscillator, the aeroplane, and the automobile, will certainly bring the peoples of the world closer to each other and establish between them bonds of friendship, just as they are establishing them between the peoples of our States. That is the highest mission of these machines. (p. 103)

The book ends by talking about “The Great American Experiment” and how this political experiment inspired engineers and scientists to develop technologies to consolidate the Union so that “The designers, the builders, and the machines employed by them are the inseparable parts of the American machine civilization.” (p. 111)

Bibliographic Reference: Michael Pupin, Romance of the Machine (New York: Charles Scribner’s Sons, 1930).

Heidegger: The Age of the World Picture

I’ve been reading some Martin Heidegger to try to understand how he approaches technology and methodology. An interesting essay in this regard is The Age of the World Picture. Here is an outline of the argument regarding research and method:

P. 114. Metaphysics, in the specific interpretation of what is, grounds an age. (He will return at the end to the metaphysics of our age which turns out to be representation and how we make scientific pictures of things like worlds. Thus the title of the essay only makes sense in an age represents the world as an object of which you could make a picture with science.)
P. 115. Science is one of the essential phenomena of the modern age (along with machine technology, art into aesthetics, human activity consumed as culture, and the loss of Gods.)
P. 117. The essence of science in this age is research. “knowing establishes itself as a procedure within some realm of what is, in nature or in history.”
P. 117. “Procedure does not mean here merely method or methodology. For every procedure already requires an open sphere in which it moves. And it is precisely the opening up of such a sphere that is the fundamental event in research.” The opening up or fundamental event in establishing a science is a projection that “sketches out in advance the manner in which the knowing procedure must bind itself and adhere to the sphere opened up.”
P. 119. Rigor: “Science becomes research through the projected plan and through the securing of that plan in the rigor of procedure. Projection and rigor, however, first develop into what they are in methodology.”
P. 119-20. Methodology: “Methodology, through which a sphere of objects comes into representation, has the character of clarifying on the basis of what is clear – of explanation.”
P. 120. A science doesn’t become research through experiment, but it is when the sphere is opened through projection and rigor that it becomes research and science in the modern sense.
P. 121. “Source criticism in the historical humanistic sciences corresponds to experiment in physical research.” He sees the historical disciplines as very similar when they become research to science.
P. 123. Ongoing activity is a fundamental event for modern science and research. “research is not ongoing activity because its work is accomplished in institutions, but rather institutions are necessary because science, intrinsically as research, has the character of ongoing activity.” H. compares research to erudition. Erudition is being replaced in the historical sciences by the ongoing activity or busyness of research which creates the need for institutions to support it. That is the punch line for humanities computing – we are about research in Heidegger’s sense of instituionally supported project ongoing activity. H. describes us thus,

The scholar disappears. He is succeeded by the research man who is engaged in research projects. These, rather than the cultivating of erudition, lend to his work its atmosphere of incisiveness. The research man no longer needs a library at home. Moreover, he is constantly on the move. He negotiates at meeting and collects information at congresses. (p. 124)

P. 133. “The fundamental event of the modern age is the conquest of the world as picture. The word ‘picture’ [Bild] now means the structured image [Gebild] that is the creature of man’s producing which represents and sets before.” To ask about the picture of the world is to ask from a metaphysical stance that takes the world as something that can be represented and set before us. That is why the title of the essay tells you more about age in which it is asked.

Heidegger ends on a strange not about the Gigantic leading into a Shadow on 134:

A sign of this event is that everywhere and in the most varied forms and disguises the gigantic is making its appearance. In so doing, it evidences itself simultaneously in the tendency toward the increasingly small. We have only to think of numbers in atomic physics. The gigantic presses forward in a form that actually seems to make it disappear – in the annihilation of great distances by the airplane, in the setting before us of foreign and remote worlds in their everydayness, which is produced at random through radio by a flick of the hand. Yet we think too superficially if we suppose that the gigantic is only the endlessly extended emptiness of the purely quantitative. We think too little if we find that the gigantic, in the form of continual not-ever-having-been-here-yet, originates only in a blind mania for exaggerating and excelling. We do not think at all if we believe we have explained this phenomenon of the gigantic with the catchword “Americanism” (Appendix 12).

The gigantic is rather that through which the quantitative becomes a special quality and thus a remarkable kind of greatness. Each historical age is not only great in a distinctive way in contrast to others; it also has, in each instance, its own concept of greatness. But as soon as the gigantic in planning and calculating and adjusting and making secure shifts over out of the quantitative and becomes a special quality, then what is gigantic, and what can seemingly always be calculated completely, becomes, precisely through this, incalculable. This becoming incalculable remains the invisible shadow that is cast around all things everywhere when man has been transformed into subiectum and the world into picture (Appendix 13).

Hacking as a Way of Knowing: Our Project on Flickr

I put a photo set up on Flickr for our Hacking as a Way of Knowing project. The set documents the evolution of the project which I’ve tentatively named the “ReReader for the Writing on the Wall”. Thanks to all those who made the project and the workshop a success. Now I have to think a bit deeper about making as knowing and things as theories.

Hacking as a Way of Knowing – Digital History

At the end of the week I’ll be going to Toronto for what I expect will be one of the most interesting workshops ever. William J. Turkel at Western has organized a hands-on workshop on Hacking as a Way of Knowing to reflect on electronic waste and data about the environment. The short description of the purpose is,

This three-day workshop will explore the theme of E-waste and environmental data. Working in small groups, participants will be given the task of hacking some typical consumer e-waste to create reflective technological assemblages that incorporate ‘nature’ in some form while calling one or more of our basic assumptions into question.

This is not so much about building something, but about thinking about how fabrication (hacking) is a way of thinking through AND in this case we will be thinking through the environment and all the waste around computing. I suspect I’m going to be embarassed by how much I waste.

Paying attention – Wolfram: Alpha

Wolfram|Alpha comes in May. Will it really compute knowledge? Epistemology in a command line. See Nova Spivak.

Gary Hall: Digitize this book

A couple of weeks ago I posted a blog entry about Gary Hall’s book Digitize This Book! I noted that I couldn’t find a digitized copy of the book and asked if others knew of one. To my surprise Gary wrote me back and pointed to the items listed below. Now that is the Internet at work! He is trying to get the publisher to allow a digital copy to be posted online, but in the meantime pointed out online versions of what became chapters in the book:

(2003) ‘Digitise This’, Mediactive, Vol. 1, No. 1 (pp. 76-90); republished in (2004), The Review of Education, Pedagogy and Cultural Studies, Vol. 26, No. 1, January-March (pp. 23-46) at http://scm-rime.tees.ac.uk/VLE/DATA/CSEARCH/MODULES/CS/2006/03/0147/_.doc (MS Word Document)

(2007) ‘IT, Again: or, How to Build an Ethical Virtual Institution’, in Experimenting: Essays With Samuel Weber, edited by Gary Hall and Simon Morgan Wortham (Fordham University Press: New York) (pp.116-140) at http://scm-rime.tees.ac.uk/VLE/DATA/CSEARCH/MODULES/CS/2008/01/0740/_.doc (MS Word Document)

Gary Hall says that “Since the book came out I’ve also published a new piece on open access publishing and the humanities” at http://www.culturemachine.net/index.php/cm/issue/current. A video of him presenting it as a talk is available at Pirate Philosophy – Steal This! .

I take back any irony in my previous post. (Can one take back irony? Perhaps I can only apologize for being ironic to early.)