From Sylvie and Bruno (1889) by Lewis Carroll:

“If Steam has done nothing else, it has at least added a whole new Species to English Literature!”

“No doubt of it,” I echoed. “The true origin of all our medical books—and all our cookery-books—”

“No, no!” she broke in merrily. “I didn’t mean our Literature! We are quite abnormal. But the booklets—the little thrilling romances, where the Murder comes at page fifteen, and the Wedding at page forty—surely they are due to Steam?”

“And when we travel by Electricity if I may venture to develop your theory we shall have leaflets instead of booklets, and the Murder and the Wedding will come on the same page.”

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From On Time: Technology and Temporality in Modern Egypt, by On Barak (Univ. of California Press, 2013):

Dioramas were given their definitive form by Louis Daguerre, the inventor of photography, in the early 1820s. They consisted of massive, realistic landscape paintings, suspended from a theater ceiling and moving in sequence on a wire, with shifting light effects projected from behind. Alternatively, pictures might be stationed around a revolving platform.

Throughout the 1850s, after the diorama of the Overland Mail debuted in London, various other dioramas and panoramas showcased Egypt. “The Great Moving Panorama of the Nile” had been exhibited in England over 2,500 times by 1852. The new photographic “Cairo Panorama” debuted in 1859. In 1860 “London to Hong Kong in Two Hours” took spectators to the Far East via Egypt along the Overland Route.

…A typical description, taken from a review of the 1847 “City of Cairo Panorama,” reveals how Eurocentrism was performed in these spectacles: “The visitor standing on the circular platform is in the very center of the locality represented, as real to the eye as if he were on the spot itself. (Kindle Locations 789-802)

BTW, Barak’s book is about the history of the difference between the Western colonists’ view of time and the local Egyptian understanding:

…means of transportation and communication did not drive social synchronization and standardized timekeeping, as social scientists conventionally argue. Rather, they promoted what I call “countertempos” predicated on discomfort with the time of the clock and a disdain for dehumanizing European standards of efficiency, linearity, and punctuality. (Kindle locations 209-212)

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The Emerson Engagement Lab (of which I am a fan) is having me in for a talk that is apparently open to the public on Monday at 2pm. I’m talking to Paul Mihailidis‘ course in Emerson’s Greene Theater about whether and how we’ve managed to let the Internet become just yet another mass medium or possible the Worst. Mass Medium. Ever. I’ll be talking about why my aging cohort had such high hopes for the Net, how well the Argument from Architecture has held up, and why I am not quite as depressed as most of my friends.

This is an odd talk in part because I’m not using slides or notes. That changes things. For the better? Well, there are reasons why people use slides and why people like me, who only have three remaining neurons devoted to memory, use notes.

Has anyone seen my keys?

Meanwhile, I’m looking forward to talking with Penn State’s Center for Humanities and Information this afternoon. I’m giving a talk about our changing ideas about how the future works, but I believe there will be lots of time for conversation.

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“If all machines were to be annihilated at one moment, so that not a knife nor lever nor rag of clothing nor anything whatsoever were left to man but his bare body alone that he was born with, and if all knowledge of mechanical laws were taken from him so that he could make no more machines, and all machine-made food destroyed so that the race of man should be left as it were naked upon a desert island, we should become extinct in six weeks. A few miserable individuals might linger, but even these in a year or two would become worse than monkeys. Man’s very soul is due to the machines; it is a machine-made thing: he thinks as he thinks, and feels as he feels, through the work that machines have wrought upon him, and their existence is quite as much a sine quâ non for his, as his for theirs.”

Samuel Butler, Erewhon, Chapter XXIV, 1872.

This is less rhapsodic than it may seem, for it continues:

“This fact precludes us from proposing the complete annihilation of machinery, but surely it indicates that we should destroy as many of them as we can possibly dispense with, lest they should tyrannise over us even more completely.”

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Atlantic.com has just posted an article of mine that re-examines the “Argument from Architecture” that has been at the bottom of much of what I’ve written over the past twenty years. That argument says, roughly, that the Internet’s architecture embodies particular values that are inevitably transmitted to its users. (Yes, the article discusses what “inevitably” means in this context.) But has the Net been so paved by Facebook, apps, commercialism, etc., that we don’t experience that architecture any more?

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This is a liveblog of Micah Sifry’s book talk hosted by the Berkman Center for Internet & Society at Harvard University. It is not a perfect transcript of the event. It was created collaboratively by Erhardt Graeff, , Nathan Matias, Sands Fish, Dalia Othman, Mayte Schomburg, and David Larochelle. and me. It’s also posted at the MIT Center for Civic Media blog, from whom I have stolen this html-ized version. I have done a tiny bit of cleanup, and inserted a few comments in brackets…

Micah Sifry is the co-founder and editorial director of Personal Democracy Media, Kate Krontiris (today’s moderator) met him a few years back and asked him what an online Civic Hall would look like. Now “Civic Hall” will be opening soon in NYC in January as a brick and mortar institution.

Kate Krontiris: Why did you write this book? What case studies or sparks made you think there’s something to write about here?

Micah Sifry: I had a persistent editor at a small publishing house (OR Books). Great people to work for. The impetus for the book was the sense after ten years of long engagement observation in the the tech politics scene in the USA and a little abroad, through PDF conferences and blogging at techpresident, I finally got my head around what was bothering me. I thought I could lay out what I wanted to say about the hopes and aspirations for the internet, and what did and did not happen. Starting point was 10 years ago with explosion of civic participation around Howard Dean campaign. What we thought would happen, what has happened, and what we can do to shift the course.

The disruptive moment is over. [It certainly seems like it. But disruptive moments are like the Spanish Inquisition.] The expectation that reducing the barrier to entry would lead to a democratization of power has not been fulfilled. We need to distinguish what the internet seems to be good for in the political arena for small -d democratization and what it is not. My book focuses on two areas: (1) the changes in the political campaigning space in how they use tech, data analytics and their supporters, and how the role of the citizen in influencing the process has shrunk rather than increased. (2) How advocacy orgs have also adapted to mass connectivity and mass participation, largely by using Big Data, analytics, A/B testing, etc., to extract some value but not to empower people in any quantifiable way

We have not changed the political operating system in any major way or the way we expected. The percentage of money coming from small donors is essentially constant from 2004 to 2012, without even considering the superpacs enabled by the Citizens United case. We thought that the number of small donors would explode, but today we are seeing that most of the money is coming from large donors.

So there’s a lot of soul searching to be done by the tech community.

Also: there’s the problem of the attention economy and the perverse effect that we have made self expression so easy, but we have not made the listening function work at a pace that keeps up with all the expression.

Kate reads an excerpt from Page 48:

The result is a body politic that has grown more and more distorted. It has a gigantic mouth and two huge fists, left and right, that spend most of their time swinging at each other. Its heart still beats strong, and often it races in response to emotional events. But its ears and eyes are deafened and blinded by all the noise and flash; its stomach only rarely gets to digest anything; and its leg muscles are atrophying from lack of use.

“Present Shock” by Douglas Rushkoff crystalized this: The future is here and it’s broken the present. We’re losing our collective attention, which is what we need for political action. Each advocacy group may get your attention, but that collectively pollutes the commons. The only things that seem to interrupt that are hugely emotional spectacles and giant crises like hurricanes cutting off NYC’s power.

Silver lining: We’re a little more resilient in response to crises. And I don’t want to leave the impression that I think the internet is bad. I love the internet as much as I hate the internet now.

Kate: In the book, you make the observations:
1. The effective use of tech is no longer a low barrier. You need money and power to wield these tools well.
2. The Net’s better at gathering Stop energy than Go energy.
3. We don’t have very good tools for doing things together.

Can you talk a little bit more about your chapter on big data? You talk about Obama being the most technological president. Can you talk a little bit about that?

Micah: I wanted to put to rest the question: What happened after 2008? Why didn’t Obama come to DC with his list of millions of energized supporters? They trained tens of thousands of organizers in a rigorous way. Why didn’t that go forward? Why was it so easily smothered?

The answer is only in part due to Obama. We now know he is nowhere near the community organizer he was portrayed as. He’s a technocrat and very cautious politician. You can blame Rahm Emanuel and the other people around him but he’s the one who picked ’em. The question is: Why didn’t the base fight that?

I think the answer is that the tools the Obama campaign used were not designed to make it easy for the base to organize itself. There was a time in 2008 when Obama signalled he was going to shift his position on the FISA wiretapping bill. A group formed on MyBarackObama and swelled to 20,000 people, the largest group there. It forced Obama to deal with it and issue a statement saying, “I heard you, but here’s what I believe,” followed by his advisors spending three hours liveblogging…and the issue went away. The question is why we let that happen.

When Obama came in, there was no transition plan for the base. We can’t just blame the top. We have to asked ourselves why Americans don’t have a stronger tradition of assertion. In my book, I don’t spend enough time exploring where that culture comes from: lack of history, forgetting that politicians need to be held accountable, very weak local communal organization. So I’m not sure this generalizes to other countries. E.g., Spain has a stronger tradition of local self-organization. The Podemos party is using Reddit and Loomio to do face-to-face organizing, showing that other paths are possible. There was a moment when the Obama team reached out to the supporters and there was a high response and support them and many of them expressed their interest in running for local office, but nothing happened. A lot of people didn’t take matters into their own hands because of deep cultural issues. I think of this as “learned deference.”

Also, a failure of leadership. The history of the Democratic party is that there’s a moment when the people try to keep the pressure on, and then they lose. E.g., Clinton and Labor.

Kate: We’ll get to a moment of optimism, but not yet.

Micah: Yochai Benkler read the manuscript, didn’t find much to disagree with, and said that afterwards he felt like crawling under a rock. [There’s your cover blurb, Micah!]

Kate: Let’s talk about another force shaping the body politic: big technology companies are another group affecting these efforts. What role do you see these companies playing now and what do you think these companies can do to more positively promote civic life?

Micah: The people inside the companies think they’re benign. They have very little self-awareness of the possibility that the effect of what they’ve created could be dangerous. I’ve been banging on Facebook for years to get them to open up and tell us more about the experiments they’ve done where they tweak the news feed or put the “megaphone” to encourage people to vote. In 2012, in the 10 weeks before the election, they pushed hard news to the top of the feed of two million users. If your friend shared a link to a news story, they would put those articles at the very top. They then went back and surveyed that group. The self-reported results of the survey were that people who saw the news higher up reported that they were significantly more likely to vote and pay attention to government. They were planning to publish an academic paper about the results and the issue with academic papers is that we’ll get to see the results and learn from them years after the event.

News publishers are afraid to question the power of social media platforms. The power of these platforms is enormous and we have to take their word on their experiments. There needs to be independent auditing of Facebook algorithms by other qualified technologists, so that if Facebook says it does something in a neutral and random way, we can see if it was actually neutral and random. It’s good when companies do things like encouraging people to be organ donors, but as they have a drive to maximize profits, it will be important to watch the effect they have on society.

We have to be concerned that so much of our public discourse occurs on private platforms. Why should an Orthodox Jew who doesn’t want to be on Facebook be forced to be a member of Facebook in order to participate in a town hall with their member of Congress? If Walmart were hosting town hall meetings and required people to have Walmart cards to participate, we would be up in arms. Why do congress-people do that with Facebook?

Another piece of important work for us is building the public internet. The government should be doing this, but isn’t. You can get a permit for a meeting in a public park, but you can’t congregate on a government website. I can’t get an email address from the Post Office. We’ve allowed too much thinking about what a public internet should look like fall under the carpet.

We can distinguish among the platforms. Twitter is a better platform than Facebook for enabling public discourse on a topic. But that is about to change, as they start diddling with their platform and you’ll see less of what you want to see and more of what they want you to see.

Kate: So you’re interested not only in the algorithm and its transparency, but also about the kind of platform on which we might have public discussion?

Micah: Yes, we need to have public platforms. Our communication is happening on private connections. The US has twice tried to deal with crises in public infrastructure. Access to clean water in NYC in the 1800s when there was a cholera epidemic from drinking water polluted with sewage. Moms and dads bought water sources in upstate New York and built aqueducts to bring it into the city. And that’s when it became the premier metropolis in the United States.

Second there was the provision of a telephone dial tone. Today, public broadband is the dial tone of the twentieth century: that is another aspect of building the public infrastructure and Internet that we need.

“The Wealth of Networks Book cover“. Via Wikipedia.

Micah: We should also talk about Stop/Go. The Wealth of Networks is a bible to me, as I expect it is to lots of people in this room. I agree that the networked public sphere is a better public sphere than the mass media public sphere. But there is a flaw in the examples Benkler puts in the Wealth of Networks. The cases, where the public has a greater interest than moneyed actors, whether it’s Diebold having flaws in their electronic ballot machines; or the Sinclair Network trying to put out partisan videos right before an election, and a civic network organizes and protests, and Sinclair withdraws them; or SOPA/PIPA is another example, where Hollywood overreaches and the Internet public, with the help of large companies rises to oppose the legislation…

What do these cases have in common? An outrageous action. People know what they want to stop Diebold, Sinclair, SOPA/PIPA, stop Wikileaks from being taken off the Web.

The Internet is very good at “stop moments” but not “go” moments.

What tool would you use to enable a consensus to form among a group of people if you’re working on the Web and there isn’t an existing consensus? A wiki? When Wikipedia decided to go dark in support of the SOPA/PIPA protest, they used Jimmy Wales’ Talk page. Try to read it. It’s 55 screens long on my laptop. There’s no way that people read all that. You might say it was sufficient because people came to agreement, but, it’s not at all clear to me that the minority voices came to agreement.

The most painful example: Egypt. There was consensus for the Stop: to get Mubarak out of office. But when they briefly had an opening to create a new government, they failed. They fractured. We have a disease of too much ease in expressing yourself and not enough listening and coming to agreement.

Kate: Is there fundamental clash between Internet organizing and community organizing?

Micah: We have to change the toolset. We need easy to use tools that replicate the processes that community organizers use, to avoid privileging face to face; not everyone can get to a community meeting at night.

Loomio has a great opportunity to fix this gap. This is a tool that was written by folks in New Zealand who participated first hand in the occupy protests in Wellington. They realized that the consensus-based decision-making broke down when scaling in space or time.

The problem with Loomio is that it works well if you are already part of a bounded group. If the group feels like they have a common purpose they are bound to, then Loomio works great for them. We haven’t solved the problem of getting people to that point of common purpose. It may be unsolvable.

Kate: In the last chapter you reflect on the Snowden moment and what it means for us. You are by nature hopeful and optimistic, yet this book suggests that we shouldn’t be optimistic. Is that right? When you finished writing it did you think there are reasons to be hopeful?

Micah: I’m hopeful constitutionally for lots of different reasons. But I think seeing things clearly is the starting point for acting in better ways. Maybe I’ve cleared some cobwebs. That’s the prerequisite for taking better action going forward: understanding what has happened before.

Lots of complicated thoughts about the Snowden affair. The constitutional optimist in me is with Cory Doctorow who says the moment of peak apathy by privacy and surveillance is over. We’re seeing some changes in tech. E.g., WhatsApp adopted privacy encryption for 100s of millions of users. It’s a reason for optimism that some companies are opting for privacy as default.

We have a political sickness. I don’t know a single Congressperson who’s called for clemency for Snowden. There’s been political pressure for reform, but that’s been blocked. But there will be more.

I had lunch with Ben Wizner [twitter: benwizner, who is Snowden’s ACLU lawyer. First off, Snowden’s film may be nominated for an Oscar and will be on HBO which will give millions a chance to learn more about him. Second, Snowden is incredibly popular among people. He articulates what the Internet should be in a way that many young people recognize. The fact that 3-4M people have told the FCC that they want Net Neutrality is a pretty big deal; I’m surprised this issue is even still alive.

On the other hand, we’re creatures of convenience. Yesterday I gave a talk at Nicco Mele‘s class at the Harvard JFK school. I said to the students, “You know, if you’re not paying for something, you’re the product.” People’s eyes light up and say, “I never thought of that!” On the other hand, people may not want to know they are the product. That might be when the scales fall from people’s eyes. I expect to see more clashes along these battle lines.

I have one request to make: We need to stop referring to “privacy policies.” I’m on the board of Consumer Reports and I’ve been urging them to adopt this change.

It’s not privacy if they have your data. It’s fine if you want to give that away, but don’t refer to it as privacy.

I write something called First POST, which you can all subscribe to; it’s free. And when I go to put that together, every day I see where someone is doing something good with the internet.

Kate: Thanks. I feel better.

Micah: Don’t feel too much better.

Halley Suitt: What should those policies be called?

Micah: Daily usage policies

David Larochelle: At the beginning you talked about filtering out Citizens United when comparing then to now. Maybe without the Net things would be much worse than they are now.

Micah: If you look at political contributions, the percentage of money going from small donors (Anyone who gives less than $200 is considered a small donor) has gone from 8-10% in House races and from 12-14% in Senate races since 2004 to 2012. There are a handful of candidates, like Elizabeth Warren, who have amassed a serious war chest from small donations. They’re just a few, not enough to say that the operating system of politics has changed. The most depressing statistic of all is that if the barrier to participation in politics has been lowered by the Internet, why are 4-10 races per state unopposed? People don’t bother because they know the incumbent is going to win. The problem is gerrymandering, pork, learned deference, corrupt local power structures — many other things than technology go into the lack of society opening up in the way we hoped.

Let me give a silver lining, because I see so many grim faces. The one change I would credit to the open media system the Net has enabled is the rise of women and minorities into parity. We’re living through a calamitous moment when you think about how gender and race are emerging online and demanding parity. The idea that Bill Cosby could be taken down after decades of successfully suppressing rape allegations— his defense just shattered. Every day, another bastion of male power starts to crumble, like the fraternity system. Women are 51% of the population and not 51% of the power, but open media is enabling an assertion. This is not without horrible misogyny, harassment and attacks on women in response, but this is a rising force that is actually getting stronger with each battle.

David Weinberger: I love the book, and I love you. I have two reactions to the book. I am totally depressed by it. I was an optimist and something of a techno-determinist. But I think there is something optimistic in what David Larochelle just said. When I was a lad and you wanted to get information from your congressperson, you had to go and get a one-page mimeographed copy of their position paper, on maybe a dozen topics. Our ability to get information now is amazing. There is a bigger change than we could have anticipated in how we engage in politics. On the other hand, nothing has changed as you pointed out; the money has made things worse. So there are forces outside of technology (as you say). Technology is not enough to overcome these powers. In the longer game though I still have hope.

Micah: I still have hope too. The optimist in me is amazed that the week SOPA/PIPA happened there had been almost no mainstream media coverage, but the Pew survey of what people were paying attention to that week showed that old people were paying attention to the cruise ship that sunk but young people were paying attention to the SOPA/PIPA issue.

David W: Not just that they were paying attention but the depth of understanding that they had about this issue was so much more than they would have had before this new technology existed.

Micah: We may be at the extreme end of arc here and might unlearn some bad behaviors. We are constantly attracted by what the next spectacle is that attracts our attention. I hope that by pointing that out we might collectively decide to stop doing it. We still have way more good stuff to look at that might keeps us sitting still. Clay Shirky says we don’t have info overload, we have filter failure. He’s hopeful that our filters will get better and better and get pure signal. Nicholas Carr says that we in fact have filter success, not filter failure, because we are getting fed the good stuff — the algorithms are working in our Facebook feed—and we are getting too much of it.

The best example I have in my book is on SeeClickFix. SeeClickFix fascinates me a lot; it’s based in New Haven, CT. It’s basically 3-1-1 + location + phone. It started when Ben Berkowitz wanted to report something to city hall. This started when it became easy to put things on Google Maps. He and some friends spent a weekend hacking together a way to post a report to a map and allow comments on it for others to participate.

City hall started to get emails from people putting up issues on SeeClickFix and asking for service. And the city ran with it rather than ignoring those emails. SeeClickFix is now operating at scale in New Haven. They have 17,000+ registered users from a population of about 140,000. This is altering how the city works there. In the book, I write about a report a lady submitted about a stray dog (see the excerpt on TechPresident).

This is an example of local civic life being enacted….

Kate: what you call thick engagement..

Micah: … Thick engagement means to me more than click and sharing, but rather knowing each other and having a sense of obligation. [Micah tells an anecdote about SeeClickFix being used to enable neighbors to watch out for one another.]

SeeClickFix has created an augmented reality that makes things better for everyday life (read Micah’s post on SeeClickFix from June). New Haven’s municipal website gives real estate for a live feed of recent reports from SeeClickFix. By the way, SeeClickFix is a for-profit. It begins to knit together the opportunity for greater civic action. E.g., food deserts, intersections where lots of people have been hit by cars.

So I think there’s a way to design for thick engagement that improves people’s lives. But it can also be used in a Big Brother way. E.g., Waze is giving its traffic data to civic managers in Rio de Janeiro, but the drivers don’t have any sense that they are contributing their data. SeeClickFix enables people to share a common location to form interest groups. Waze did that in Europe, but not once it was bought by Google.

Richard Parker: I hear you talking about pessimism and I think about starting Mother Jones 40 yrs ago: Nixon, Vietnam, etc. And I’m not as pessimistic as you are. I’d like to see this discussion become part of a larger public discussion. Thomas Piketty has begun this conversation. Big Data frightens more people than it encourages them. The environment has become a mobilizing issue. The discussion of tech if nested within the wider environment might bring more empowerment.

Micah: Richard, I think that first of all the shiny optimism about tech is losing some of its sheen. The conversation around inequality and the degree to which the Silicon Valley version of how the tech economy is working is finally on the table. There are conflicting goals: there are a lot of us fighting for expanded broadband access because the way the economy works now you can’t even apply for a job without wifi. There’s a lot of boostering going on about how important it is to open up free or low-cost access, but we have to skate past the question whether the Net is empowering those without power or entrenching those with power already. I don’t feel like that discussion is being engaged all that well right now.

On the other hand, I think there is a cultural desire for magical power that tech still embodies for people. It’s like secular religion. When Apple introduced the iPad that moment got more international attention than Obama’s first State of the Union speech which was probably a more important event. That’s part of why every day we share these amazing examples of altruism or collective action that the Internet enables and helps us discover, and that’s a good thing. We have the capacity to do self-organized, non-market-based collective action at world scale. We’re not doing it yet, but it’s a potential yet to be realized and could be a very very very powerful thing.

Felipe Heusser: I agree that when you look at a significant portion of Internet users as a herd, there are reasons to be pessimistic. What is the role that you assign to smaller intermediaries: companies, organizers, NGOs? Rather than arriving at consensus around something, what about smaller groups that push for more specific issues? In our work on civic technology, we got lobby legislation passed after a big campaign — our tenth campaign. Over time, we’re getting better at politics, using tech tools to create awareness, while also playing the field of lobbying. When we used both elements, we were able to get legislation passed. Might organizing institutions be getting better at the Internet and Internet organizers be getting better at politics?

Micah: I think what you were asking was in reference to the American political context. I don’t know how you guys managed to pass that strong legislation in Chile. What I would say about that is you always get a moment of transition wherein there is an opportunity to make change. The longer the government is in power, the harder it is to make changes. Obama was great on transparency on his first day in office, but the longer he’s in office, the worse he gets about it. You have to use that window.

We need something like the NRA for the internet. People need to believe that the internet is a fundamental part of their identity like owning a gun. We need internet lover’s leagues. This is one of the unfinished moves in our emerging political process as more people express their desire for an open internet. [This is a remaining strand of optimism in Micah’s thought: Getting more people on line, especially those with less power, and good things will happen.] Those people are out there they are just not organized. And there are members of congress that probably know that they have constituents that care about the internet. I tried to convince Google to mobilize the 2-3M people they had on their SOPA/PIPA list, but no.

Tim Davies: in the case of See Click Fix, the state is collaborating with the public. In other cases like OpenCorporates, we see civic technologies as a balance to power, providing open data so essential to a civic infrastructure. What key civic infrastructures are needed, in addition to public space and broadband?

Micah: I’m intrigued by the Indieweb movement, the idea that we can own our own stake and claim to a piece of cyberspace. As people think about themselves not wanting to be products, the answer is to think about how to be an owner of your own space online. There are many ways to do that- maybe the library that trains students on how to do research could also train them how to be your own person online.

I should really talk about Civic Hall. It’s basically PDF all year round. We are trying to create a space where people like NGOs, activist, and technologists can get together and experiment. We have a space opening next month in the heart of Silicon Alley that will hold about 150 people.

Mayte Schomburg: Although Internet conversations can reveal to us what the public is passionate about, government doesn’t always pick up on the conversation. The system is very self-referential and does not have the incentive to pick up on what is politically relevant. In our small NGO in Germany (Publixphere.net), we’re working on non-partisan spaces for deliberation around politics. Originally, we were thinking that this should be provided by the state. However, in Germany, we have a lack of trust of the people in politics who we are trying to reach, so as things stand at the moment we don’t even accept state funding. Institutions have been slow to catch up to movements. We realized that the government wasn’t going to do it, and that it’s now too late for them to have the legitimacy to create public space. If someone were to create public Internet for political discussion in the US, would the government be the right entity to create this?

Micah: I kind of like Germany at the moment having twice seen the horror of what can happen with big data. The Germans are most attuned to those issues. I like that GErmans have sufficient distrust of the state to form alternative ways to do what you are describing. For me, the state is the option of last resort. I would like something independent that is then supported by government.

In order to make the connection to enable political discourse, I think it’s important that governments create processes to open two-way channels. The head of the rules committee of the Utah House of Representatives opened up a space for comments online to share. People keep trying to open things up to a group of people not bound by common purpose, it fails. Richard Durbin tried this too until the graduate student working for him went back to school. But when people who have power make the efforts, there is a possibility.

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Yet another brilliant post by Ethan. (I think I’m going to turn that into a keyboard macro. I’ll just have to type ^EthanTalk and that opening sentence will get filled in.) It’s a reflection on the reaction to his piece in the Atlantic about advertising as the Net’s original sin, and the focus on his “confession” that he wrote the code for the Net’s first popup ad.

But I think I actually disagree with one of his key points. In other words, I’m very likely wrong. Nevertheless…

Ethan explains why the Net has come to rely on advertising money:

We had a failure of imagination. And the millions of smart young programmers and businesspeople spending their lives trying to get us to click on ads are also failing to imagine something better. We’re all starting from the same assumptions: everything on the internet is free, we pay with our attention, and our attention is worth more if advertisers know more about who we are and what we do, we start business with money from venture capitalists who need businesses to grow explosively if they’re going to make money.

He recommends that we question our assumptions so we can come up with more imaginative solutions.

I agree with Ethan’s statement of the problem, and admire his ability to put it forward with such urgency. But it seems to me that the problem is less a failure of imagination than the success of the power of incumbent systems.Is access to the Net in exactly the wrong hands because of the failure of someone to imagine a better way, or because of the structural corruption of capitalism? Similarly, why are we failing to slow global warming in an appreciable way? (Remember when Pres. Reagan took down the solar panels Pres. Carter had installed on the White House?) Why are elections still disproportionately determined by the wealthy? In each of these cases, imagination has lost to entrenched systems. We had innovative ways of accessing the Net, we’ve had many great ideas for slowing global warming, we have had highly imaginative attempts to get big money out of politics, and they all failed to one degree or another. Thuggish systems steal great ideas’ lunch money. Over and over and over.

Ethan of course recognizes this. But he ties these failures to failures of the imagination when one could just as well conclude that imagination is no match for corrupt systems — especially since we’ve now gone through a period when imagination was unleashed with a force never before seen, and yet the fundamental systems haven’t budged. This seems to be Larry Lessig’s conclusion, since he moved from CreativeCommons — an imaginative, disruptive approach — to a super-Pac that plays on the existing field, but plays for the Good Guys ‘n’ Gals.

Likewise, one could suggest that the solution — if there is one — is not more imagination, but more organizing. More imagination will only work if the medium still is pliable. Experience suggests it never was as pliable as some of us thought.

But the truth is that I really don’t know. I don’t fully believe the depressing “bad thugs beat good ideas” line I’ve just adumbrated. I certainly agree that it’s turning out to be much harder to overturn the old systems than I’d thought twenty or even five years ago. But I also think that we’ve come much further than we often realize. I take it as part of my job to remind people of that, which is why I am almost always on the chirpier side of these issues. And I certainly think that good ideas can be insanely disruptive, starting with the Net and the Web, and including Skype, eBay, Open Source, maps and GPS, etc.

So, while I don’t want to pin the failure of the Net on our failure of imagination, I also still have hope that bold acts of imagination can make progress, that our ability to iterate at scale can create social formations that are new in the world, and that this may be a multi-generational fight.

I therefore come out of Ethan’s post with questions: (1) What about this age made it possible even to think that imagination could disrupt our most entrenched systems? (2) What makes some ideas effectively disruptive, and why do other equally imaginative good ideas fail? And what about unimaginative ideas that make a real difference? The Birmingham bus boycott was not particularly imaginative, but it sure packed a wallop. (3) What can we do to make it easier for great acts of imagination to become real?

For me, #1 has to do with the Internet. (Color me technodeterminist.) I don’t have anything worthwhile to say about #2. And I still have hope that the answer to #3 has something to do with the ability of billions of people to make common cause— and, more powerfully, to iterate together — over the Net. Obviously #3 also needs regulatory reform to make sure the Internet remains at least a partially open ecosystem.

So, I find myself in deep sympathy with the context of what Ethan describes so well and so urgently. But I don’t find the rhetoric of imagination convincing.

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In 1960, the academic journal Technology and Culture devoted its entire Autumn edition [1] to essays about a single work, the fifth and final volume of which had come out in 1958: A History of Technology, edited by Charles Singer, E. J. Holmyard, A. R. Hall, and Trevor I. Williams. Essay after essay implies or outright states something I found quite remarkable: A History of Technology is the first history of technology.

You’d think the essays would have some clever twist explaining why all those other things that claimed to be histories were not, perhaps because they didn’t get the concept of “technology” right in some modern way. But, no, the statements are pretty untwisty. The journal’s editor matter-of-factly claims that the history of technology is a “new discipline.”[2] Robert Woodbury takes the work’s publication as the beginning of the discipline as well, although he thinks it pales next to the foundational work of the history of science [3], a field the journal’s essays generally take as the history of technology’s older sibling, if not its parent. Indeed, fourteen years later, in 1974, Robert Multhauf wrote an article for that same journal, called “Some Observations on the State of the History of Technology,”[4] that suggested that the discipline was only then coming into its own. Why some universities have even recognized that there is such a thing as an historian of science!

The essay by Lewis Mumford, whom one might have mistaken for a prior historian of technology, marks the volumes as a first history of technology, pans them as a history of technology, and acknowledges prior attempts that border on being histories of technology. [5] His main objection to A History of Technology— and he is far from alone in this among the essays — is that the volumes don’t do the job of synthesizing the events recounted, failing to put them into the history of ideas, culture, and economics that explain both how technology took the turns that it did and what the meaning of those turns meant for human life. At least, Mumford says, these five volumes do a better job than the works of three British nineteenth century who wrote something like histories of technology: Andrew Ure, Samuel Smiles, and Charles Babbage. (Yes, that Charles Babbage.) (Multhauf points also to Louis Figuier in France, and Franz Reuleaux in Germany.[6])

Mumford comes across as a little miffed in the essay he wrote about A History of Technology, but, then, Mumford often comes across as at least a little miffed. In the 1963 introduction to his 1934 work, Technics and Civilization, Mumford seems to claim the crown for himself, saying that his work was “the first to summarize the technical history of the last thousand years of Western Civilization…” [7]. And, indeed, that book does what he claims is missing from A History of Technology, looking at the non-technical factors that made the technology socially feasible, and at the social effects the technology had. It is a remarkable work of synthesis, driven by a moral fervor that borders on the rhetoric of a prophet. (Mumford sometimes crossed that border; see his 1946 anti-nuke essay, “Gentlemen: You are Mad!” [8]) Still, in 1960 Mumford treated A History of Technology as a first history of technology not only in the academic journal Technology and Culture, but also in The New Yorker, claiming that until recently the history of technology had been “ignored,” and “…no matter what the oversights or lapses in this new “History of Technology, one must be grateful that it has come into existence at all.”[9]

So, there does seem to be a rough consensus that the first history of technology appeared in 1958. That the newness of this field is shocking, at least to me, is a sign of how dominant technology as a concept — as a frame — has become in the past couple of decades.

[1] Techology and Culture. Autumn, 1960. Vol. 1, Issue 4.

[2] Melvin Kranzberg. “Charles Singer and ‘A History of Technology'” Techology and Culture Autumn, 1960. Vol. 1, Issue 4. pp. 299-302. p. 300.

[3] Robert S. Woodbury. “The Scholarly Future of the History of Technology” Techology and Culture Autumn, 1960. Vol. 1, Issue 4. pp. 345-8. P. 345.

[4] Robert P. Multhauf, “Some Observations on the State of the History of Technology.” Techology and Culture. Jan, 1974. Vol. 15, no. 1. pp. 1-12

[5] Lewis Mumford. “Tools and the Man.” Techology and Culture Autumn, 1960. Vol. 1, Issue 4. pp. 320-334.

[6] Multhauf, p. 3.

[7] Lewis Mumford. Technics and Civilization. (Harcourt Brace, 1934. New edition 1963), p. xi.

[8] Lewis Mumford. “Gentlemen: You Are Mad!” Saturday Review of Literature. March 2, 1946, pp. 5-6.

[9] Lewis Mumford. “From Erewhon to Nowhere.” The New Yorker. Oct. 8, 1960. pp. 180-197.

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I’m leaving tomorrow night for a few days in Germany as a fellow at the University of Stuttgart’s International Center for Research on Culture and Technology. I’ll be giving a two-day workshop with about 35 students, which I am both very excited about and totally at sea about. Except for teaching a course with John Palfrey, who is an awesomely awesome teacher, I haven’t taught since 1986. I was good at the time, but I forget the basics about structuring sessions.

Anyway, enough of that particular anxiety. I’m also giving a public lecture on Thursday at the city library (Stadtbibliothek am Mailänder Platz). It’ll be in English, thank Gott! My topic is “What the Web Uncovers,” which is a purposeful Heidegger reference. I’ve spent a lot of time trying to write this, and finally on Sunday completed a draft. It undoubtedly will change significantly, but here’s what I plan on saying at the beginning:

In 1954, Heidegger published “The Question about Technology” (Die Frage nach der Technik). I re-read it recently, and discovered why people hold Heidegger’s writing in such disdain (aside from the Nazi thing, of course). Wow! But there are some ideas in it that I think are really helpful.

Heidegger says that technology reveals the world to us in particular ways. For example, a dam across a river, which is one of his central examples, reveals the natural world as Bestand, which gets translated into English as “standing reserve” or “resource”: power waiting to be harnessed by humans. His point I think is profound: Technology should be understood not only in terms of what it does, but in terms of what it reveals about the world and what the world means to us. That is in fact the question I want to ask: What does the world that the Web uncovers look like? What does the Web reveal?

This approach holds the promise of letting us talk about technology from beyond the merely technical position. But it also happens to throw itself into an old controversy that has recently re-arisen. It sounds as if Heidegger is presenting a form of technodeterminism — the belief that technology determines our reaction to it, that technology shapes us. Against technodeterminism it is argued quite sensibly that a tool is not even a tool until humans come along and decide to use it for something. So, a screwdriver can be used to drive screws, but it could also be used to bang on a drum or to open and stir a can of paint. So, how could a screw driver have an effect on us, much less shape us, if we’re the ones who are shaping it?

Heidegger doesn’t fall prey to technodeterminism because one of his bedrock ideas is that things don’t have meaning outside of the full context of relationships that constitute the entire world — a world into which we are thrown. So, technology doesn’t determine us, since it takes an entire world to determine technology, us, and everything else. Further, in “Die Frage nach der Technik,” he explains the various historical ways technology has affected us by referring to a mysterious history of Being that gives us that historical context. But I don’t want to talk about that, mainly because insofar as I understand it, I find it deeply flawed. Even so I think we want to be able to talk about the effect of technology, granting that it’s not technology itself taken in isolation, but rather the fact that we do indeed come to technology out of a situation that is historical, cultural, social, and even individual.

So, how does the Web reveal the world? What does the world look like in the Age of the Web? (And that means: what does it look like to us educated Westerners with sufficient leisure time to consider such things, etc.) Here are the subject headings of the talk until I rewrite it as I inevitably do: chaotic, unmasterable, messy, interest-based, unsettling, and turning us to a shared world about which we disagree. This is very unlike the way the world looks in the prior age of technology, the age about which Heidegger was writing. Yet, I find at the heart of the Web-revealed world the stubborn fact that the world is revealed through human care: we are creatures that care about our existence, about others, and about our world. Care (Sorge) is at the heart of early Heidegger’s analysis.

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Nassim Nicholas Taleb, the author of The Black Swan (a book about modeling that is unlikely to star Natalie Portman) has a new book out — Antifragile: Things that Gain from Disorder — that has been excerpted by Salon in an article titled “The future will not be cool.” I haven’t read the new book. so what follows is based purely on this 2,000-word excerpt.

Taleb makes a point that challenges some pretty deep assumptions. Life, he says, really hasn’t changed much in the past few thousand years:

Tonight I will be meeting friends in a restaurant (tavernas have existed for at least 25 centuries). I will be walking there wearing shoes hardly different from those worn 5,300 years ago by the mummified man discovered in a glacier in the Austrian Alps. At the restaurant, I will be using silverware, a Mesopotamian technology, which qualifies as a “killer application” given what it allows me to do to the leg of lamb, such as tear it apart while sparing my fingers from burns. I will be drinking wine, a liquid that has been in use for at least six millennia. The wine will be poured into glasses, an innovation claimed by my Lebanese compatriots to come from their Phoenician ancestors, and if you disagree about the source, we can say that glass objects have been sold by them as trinkets for at least twenty-nine hundred years. After the main course, I will have a somewhat younger technology, artisanal cheese, paying higher prices for those that have not changed in their preparation for several centuries.

Had someone in 1950 predicted such a minor gathering, he would have imagined something quite different…

So, why, Taleb wonders, do we keep predicting that technology will radically transform our future? His answer:

Odds are that your imagination will be adding things to the present world. I am sorry, but this approach is exactly backward: the way to do it rigorously is to take away from the future, reduce from it, simply, things that do not belong to the coming times.

I am not saying that new technologies will not emerge — something new will rule its day, for a while. What is currently fragile will be replaced by something else, of course. But this “something else” is unpredictable.

The excerpt doesn’t explain what Taleb means by “fragile,” which is the theme of his book apparently, but, after a digression critiquing hip technologists who are too technocratic and uncultured for his taste, he gives some examples. Paperwork was fragile, which we know because the Internet has removed so much of it. Shoe manufacturers are moving from over-engineered shoes to “shoes that replicate being barefoot.” The iPad et al. return us to the “Babylonian and Phoenician roots of writing and take (sic) notes on a tablet. “My dream would be to someday write everything longhand…”

Oh dear.

I’m confused by his overall theme as expressed in this exceprt, since he uses Jules Verne, H.G. Wells and George Orwell as examples of futurists who got it wrong, but they would have gotten it far wronger if they had predicted the future by subtraction. The very things Taleb hopes will be subtracted — “deleterious, unnatural, alienating, and, most of all, inherently fragile preceding technology” — were by and large added during the past 150 years. Thus, predictions would have gone right if they had anticipated those additions. Presumably this is cleared up in the book itself.

But let’s go back to the passage I quoted at the beginning that argues that futurologists have tended to over-estimate the extent of change, and that life is pretty much as it always was.

Well, yes and no. At the highest levels of abstraction, Taleb is right: We still eat, shit, and fuck. We still talk with one another. Many of us still live in climates that shove our unclothed bodies out of homeostasis. We still have a system of specialization and economic exchange that lets you cook for me if I provide you with some compensation. So, yes, we eat together, wear clothes, and go to restaurants. We have not transcended our biology, our basic sociality, or our need for a culture and economy. Therefore we have not progressed?

Perhaps the problem is with using eating dinner in a nice restaurant as our example. Perhaps we might look at the systems by which Taleb is served his wine and artisanal cheese. If you can’t tell the difference between a basket and a truck, between a scythe and a thresher, between a root cellar and a refrigerated container vessel, between vassals and unionized farm workers, between planting last year’s seeds and genetically altering crops, between slavery and social mobility, then, yes, you’ll see no progress on your plate.

Ok, I admit that I’m not getting it. I look forward to reading his book.

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