Yeah yeah, not everyone uses them. But they could. Libraries are a statement of a community’s commitment to the 99%.

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My monthly column at Kmworld is about how the digital network has changed the basics of curation….

Here’s a sentence from the first paragraph of a long email solicitation I received today:

Truth Unlocked: Keys to Reaching Your Muslim Neighbor (www.truthunlocked.org) is a project that we feel God inspired us to create to help Christians to reach out to, form relationships with and simply love, Muslims here in North America.

Cool, I thought! Christians reaching out to Muslims in acceptance and love.

It took me until the end to come to the full realization what this is about:

Reaching out to the lost needs to be at the very top of our priority list as Evangelical Christians and we know that we need good tools in place to be able to Evangelize well.

Oh.

I believe I got onto this group’s mailing list because I am on the Christian Alerts mailing list to stop Barack Hussein Obama from replacing the Christian American justice system with Sharia Law. It’s true!

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This week’s Berkman Buzz

• Ethan Zuckerman unpacks ‘Kony 2012’ [link]

• The metaLAB introduces the world to Biblio, your new library friend [link]

• The CMLP explores the First Amendment issues surrounding the Fluke/Limbaugh incident [link]

• Mako Hill encourages greater communication about DRM [link]

• Aaron Shaw reviews a new paper on “wiki surveys” [link]

• A Global Voices Guide to SXSW [link]

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I learned a little Mac trick a few weeks ago and find that it has saved me, oh, probably close to a full minute. More important, it keeps me from the annoyance of fiddling with Finder unnecessarily.

Let’s say you’ve just finished working on a slide deck in Keynote — but the beauty of this little trick is that it works with every Mac app — and now you want to email it as an attachment. Open up your email client and simply drag the little tiny document icon at the top center of the window.

It's the icon next to "architecture01.key"

Drop it into your email client and (assuming it handles the ol’ dragondrop) it’s attached. No stinking Finder required! Use it whenever you want to drag your current file somewhere.

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William Safire’s 1994 anthology of columns about language, In Love with Norma Loquendi, reprints a column from during the George W.H. Bush years about then Secretary of Defense Cheney’s over-use of the word “bogie.” The column begins with a reference to the devil being in the details, and it concludes (as was typical for Safire) with a call-back to the devil trope. Here’s how the column ends:

Extracted from a budget meeting to take my call, Secretary Cheney says, “It just means ‘mark’ or ‘target.’ It’s standard lingo around here. I hear it all the time. You’re right. I’m using it too much — Lynne, my wife, warned me about that a week ago.” He stifled a sigh, and added, “After a year or so around here, you become one of them.”

And Old Nick, the ancient Tempter and scratch golfer, takes out his wallet and — chuckling evilly — inserts another linguistic soul.”

Worse explanation of how Cheney lost his soul to the Devil ever.

(Since Cheney became Secretary of Defense in March, 1989, this column was probably published in 1990 or 1991.)

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Look up a patent at the US Patent Office site, click on “Images” to see the image, and the chances are very good that you’ll get the sense that people are patenting white paper over and over and over again. The images generally do not show up. (Example)

A little exploration (which you shouldn’t have to do) explains that this is knowingly broken:

These full-page images are not directly viewable using most Web browsers.They are in 300 d.p.i. Tagged Image File Format (TIFF). However, there are many variants — or “flavors” — of TIFF, including different ways of compressing the image data within the TIFF file. The TIFF flavor used by PTO and other countries’ intellectual property offices is international standard ITU T.6 or CCITT Group 4 (G4) compression. Displaying them requires either a TIFF G4 plug-in for your browser, or a properly installed and configured application to which your browser sends G4 TIFF images for display. Note that relatively few image viewers and plug-ins handle G4 compression.

So, here’s an idea: Convert the images to a format that browsers can handle. Post those. Make TIFF the format you have to ask for specially.

Would a business post links to images that they know won’t show up, and make you go to a Help page to discover why? (Thanks to Greg Cavanagh for the alert.)

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Yesterday I tried to explain my sense that we’re not really suffering from information overload, while of course acknowledging that there is vastly more information out there than anyone could ever hope to master. Then a comment from Alex Richter helped me clarify my thinking.

We certainly do at times feel overwhelmed. But consider why you don’t feel like you’re suffering from information overload about, say, the history of stage costumes, Chinese public health policy, the physics of polymers, or whatever topic you would never have majored in, even though each of these topics contains an information overload. I think there are two reasons those topics don’t stress you.

First, and most obviously, because (ex hypothesis) you don’t care about that topic, you’re not confronted with having to hunt down some piece of information, and that topic’s information is not in your face.

But I think there’s a second reason. We have been taught by our previous media that information is manageable. Give us 23 minutes and we’ll give you the world, as the old radio slogan used to say. Read the daily newspaper — or Time or Newsweek once a week — and now you have read the news. That’s the promise implicit in the old media. But the new medium promises us instead edgeless topics and endless links. We know there is no possibility of consuming “the news,” as if there were such a thing. We know that whatever topic we start with, we won’t be able to stay within its bounds without doing violence to that topic. There is thus no possibility of mastering a field. So, sure, there’s more information than anyone could ever take in, but that relieves us of the expectation that we will master it. You can’t be overwhelmed if whelming is itself impossible.

So, I think our sense of being overwhelmed by information is an artifact of our being in a transitional age, with old expectations for mastery that the new environment gives the lie to.

No, this doesn’t mean that we lose all responsibility for knowing anything. Rather, it means we lose responsibility for knowing everything.

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On a podcast today, Mitch Joel asked me something I don’t think anyone else has: Are we experiencing information overload? Everyone else assumes that we are. Including me. I found myself answering no, we are not. There is of course a reasonable and valid reason to say that we are. But I think there’s also an important way in which we are not. So, here goes:

There are more things to see in the world than any one human could ever see. Some of those sights are awe-inspiring. Some are life-changing. Some would bring you peace. Some would spark new ideas. But you are never going to see them all. You can’t. There are too many sights to see. So, are you suffering from Sight Overload?

There are more meals than you could ever eat. Some are sooo delicious, but you can’t live long enough to taste them all. Are you suffering from Taste Overload?

Or, you’re taking a dip in the ocean. The water extends to the horizon. Are you suffering from Water Overload? Or are you just having a nice swim?

That’s where I think we are with information overload. Of course there’s more than we could ever encounter or make sense of. Of course. But it’s not Information Overload any more than the atmosphere is Air Overload.

It only seems that way if you think you can master information, or if you think there is some defined set of information you can and must have, or if you find yourself repeating the mantra of delivering the right information to the right people at the right time, as if there were any such thing.

Information overload is so 1990s.

[The next day: See my follow-on post]

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My friend AKMA has posted part I of his research and reflections into the “Old Testament” writings about death. AKMA is a friend, and a truly learned, open-minded, and open-hearted theologian. It’s fascinating watching him doing his preliminary research, sorting through the death references from within his Christian frame, although AKMA being AKMA, he’s mainly pointing out ways the Jewish testament does not support the Christian testament’s ideas about death; AKMA is carefully avoiding (I believe) the assumption that Christianity completes the Jewish beginning.

Even so, as I read his thoughtful interpretation, I was struck by how differently he proceeds than would my orthodox Jewish friends (one of whom is my wife :). They’re learned scholars as well, and they of course at times traverse the testament to find all the references to a topic under discussion. But the next step is different. My orthodox friends understand the text only in conversation with the tradition of great scholars — rabbis — who are interpreting the text. It wouldn’t occur to them to try to understand the text apart from that great conversation. Of course AKMA also understands the text through the interpretations that surround it; he is, after all, an extremely well-versed scholar. But it’s different. For the Jews, the rabbinic conversation is, essentially, a part of the text.

And, it’s worth pointing out that that interpretative tradition is fully embraced as unresolved. The rabbis disagree, and this is a good thing. A scholarly discussion that does not point out and defend the disputations has failed. Thus, the tradition is self-contradictory. But, my orthodox friends bridle at that phrase because when you call something self-contradictory, you usually mean to say that it’s flawed; at least one of the sides needs to be rejected, or you need to mystically embrace the paradox. For orthodox scholars, to reject one of the great sources would be to lessen the tradition. And mystically accepting all sides would end the perpetual argument that in a real sense is Judaism. Rather, it’s accepted that we humans are not up to the task of finally understanding the world or the G-d that created it. But we are commanded to keep trying. So, we need as many learned points of view as possible, and we especially need to understand them in their very disagreement. The Jewish understanding of its eternal text is the continuing contentious discussion.

This divergence of argument occurs on the basis of agreement about an unchanging text. We’ve been given an original text that stays literally the same; its letters are copied from one text to another with error-checking procedures that keep the sequences of letters quite reliable. But the text does not speak for itself. It needs to be read and interpreted. That interpretation cannot be accomplished by an individual or even by a community. It requires a history: a set of conversations within the community, arguing about the text across time and circumstance. Thus, an unchanging text can remain relevant because its meaning is not apart from or behind the interpretation, but is in the history of interpretation by an argumentative community.

The perpetual argument is driven by a need to resolve questions of behavior: how the Law is to be applied to a particular dilemma. What constitutes sufficiently koshering an oven when you move into a new apartment? Your rabbi rules, citing text, tradition and its interpreters. The rabbi one synagogue over might well rule differently. That’s ok. That’s how it works: local rabbis refer to a contentious set of interpreters operating from a single text, following rules of argument and evidence. This ties the community to a continuous tradition and an eternal text, while allowing for progressively relevant interpretation and for a multiplicity that enables Jews to not only to live with disagreement, but to flourish within it.

AKMA has written brilliantly about the diversity of interpretation as reflected through his own commitment: differential hermeneutics , and also here and here, among other places. This is a difference in traditions that is reflected in differences in interpretative practices. It is a difference we should embrace.

[Disclosure: I am a non-observant, agnostic Jew. There is no chance that I have gotten the above right.]

My friend Jacob Meskin read a draft of this and has been very helpful, as have several other people, none of whom entirely agree with what I’ve written. Jacob passed along the following from Levinas:

“The Revelation as calling to the unique within me is the significance particular to the signifying of the Revelation. It is as if the multiplicity of persons — is not this the very meaning of the personal? — were the condition for the plenitude of ‘absolute truth’; as if every person, through his uniqueness, were the guarantee of the revelation of a unique aspect of truth, and some of its points would never have been revealed if some people had been absent from mankind. This is not to say that truth is acquired anonymously in History, and that it finds ‘supporters’ in it! On the contrary, it is to suggest that the totality of the true is constituted from the contribution of multiple people: the uniqueness of each act of listening carrying the secret of the text; the voice of the Revelation, as inflected, precisely, by each person’s ear, would be necessary to the ‘Whole’ of the truth. That the Word of the living God may be heard in diverse ways does not mean only that the Revelation measures up to those listening to it, but that this measuring up measures up the Revelation: the multiplicity of irreducible people is necessary to the dimensions of meaning; the multiple meanings are multiple people. We can thus see the whole impact of the reference made by the Revelation to exegesis, to the freedom of this exegesis, the participation of the person listening to the Word making itself heard, but also the possibility for the Word to travel down the ages to announce the same truth in different times.” [ From “Revelation in the Jewish Tradition” (1977), in Beyond The Verse, trans. Gary D. Mole, Indiana University Press, 1994, pp.133-134]

Jacob points out that Levinas is saying this within a context that assumes a tradition of revered rabbinic commentators who are touchstones for the conversation. Without that understanding, this particular passage could lead one to think that Jews feel free to interpret any which way they want. No, our argument has bounds.

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This week’s Berkman Buzz

• Ethan Zuckerman explores civic video [link]

• Berkman & the MIT Center for Civic Media examine “truthiness” [link]

• danah boyd announces The Kinder & Braver World Project: Research Series [link]

• Mayo Fuster Morell reports on the OWS Forum on the commons [link]

• The Internet & Democracy Project releases new paper on Internet’s impact on Russian politics, media, and society [link]

• Zambia: Ban Ki-moon Calls on Nation to Respect Gay Rights [link]

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