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Tag Archive 'McLuhan'

Reading Aloud

“The printed or mass-produced book discouraged reading aloud, and reading aloud had been the practice of many centuries. Swift, silent scanning is a very different experience from manuscript perusal, with its acoustic invitation to savor words and phrases in many-leveled resonance. Silent reading has had many consequences for readers and writers alike, and it is a phase of print technology which may be disappearing” (Marshall McLuhan in a 1972 interview, from Understanding Me, MIT Press, 2005).

If nowadays we see somebody reading aloud, we may think that he is not fully literate. But we are not surprised to see people talking aloud on their mobile phones on the streets.

The advent of silent reading, according to McLuhan, had consequences both for privacy and for developing an individual point of view. Through Internet technology, we are back reading louder and louder. When we share our readings on social media, we read as loud as to the whole world, but what is weakening is the connection of words to our inner selves. It seems that, to hear our voices, we have to hear it in the echo of other people’s feedback through social media.

We no longer feel an inner resonance of what we read but need it to be bounced back to us by the infinite reverberations of the Net.

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The Situationists Still Enlighten Us

“All that once was directly lived has become representation. . . . The real consumer has become a consumer of illusions” (Guy Debord, 1967).

The Situationists, an international revolutionary group of the ’50s critical of capitalist culture, spoke of “The Society of the Spectacle” – which alienated people through a mediated and commoditized social envinroment.

Media and products, in the Situationists’ view, dull the audience and control desire. Half a century later,  we have newly created media with greatly expanded scope –which reinforce the Situationists’ principles. In the new digital millennium it seems that desires are not controlled, yet are accepted as long as there is a market product associated with it, channeled through and stimulated by the media.

Situationists perceived that in capitalism, emotions become transmuted into market products – and we have to pay up to redeem our emotions. The market, as they saw it, first takes away our real needs for connection and authenticity, then offers a pale reflection of the real – making us always thirsty for a real which will never come.

The need for connection today is expressed through social networks which appear free and democratic. Yes, many Internet services are free of charge, but if we calculate hardware, software, the Internet connection – plus our time and attention – the cost must be reconsidered.

Moreover, the Situationists observed that people in our society are programmed to live a life that is merely a representation of a real life. Through technology needs have been created in order to sell solutions. And the hi-tech market doesn’t even require much in the way of commodities any more, since it is represented digitally – making Debord’s words about becoming consumers of illusions blatant.

“Once we have surrendered our senses and nervous systems to the private manipulation of those who would try to benefit from taking a lease on our eyes and ears and nerves, we don’t really have any rights left” (McLuhan, Understanding Media, 1964).

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The Digitally Divided Self

There’s an unusual but apparent alliance between two philosophies which are barely aware of and rarely come into contact each other, which conjure against the physical reality and the body. The first “philosophy” is represented by what have variously been called Cyberspace, Technopoly, Cyburbia and other names.

I prefer to define it as “The Digitalization of Reality,” wherein more and more human activities are being translated into bytes. Work, communication, media, entertainment, friends, dating, sexuality, culture, shopping, politics and causes are among the growing number of human needs that have gone digital.

While the Internet was something which earlier we mostly visited, now we are inhabiting the virtual worlds full-time and engineer them according to our mental projections. The Cartesian dream of a mind without a body has almost been fulfilled (even though in his old age Descartes, in Passions of the Soul, affirmed that “the soul is jointly united to all the parts of the body”).

This separation has a long history of Western thought starting from the Judeo-Christian separation between body and soul up to people like the transhumanist Hans Moravec, the artificial intelligence researcher Marvin Minsky, or the singularity guru Raymond Kurzweil who want to download the biological human mind to a safer mechanical medium in order to achieve nothing less than immortality.


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Does the Internet Really Broaden Minds?

Ever since the Internet came into our lives it has been regarded as the medium supposed to stimulate a positive meeting between cultures and to ease the spread of information neglected by the traditional media. While it is true that everybody can set up a blog or a website with a small technical and financial investment and share their writings, music or videos for the whole world, it seems that the big media are even bigger on the Net and that the understanding between cultures didn’t improve much even 15 years after the mass diffusion of the Internet.

If we look at the academic level, the Economist published an article titled “Great minds think (too much) alike” where research by James Evans, a sociologist at the University of Chicago, is introduced, whose work has been published in Science. The conclusion of his work says that, “as more journals become available online, fewer articles are being cited in the reference lists of the research papers published within them. Moreover, those articles that do get a mention tend to have been recently published themselves. Far from growing longer, the long tail is being docked.” The long tail is a term coined by Chris Anderson in 2004 to define the niche markets which the Web can approach, where unique products take an important commercial value.

Evans discovered instead that the great variety of papers available on the Net, far from widening the range of quoted sources, actually gave privilege to the ones already well known and even more to the most recent ones, probably the easiest to find searching in Google.

On the commercial level, New Scientist published the article “Online shopping and the Harry Potter effect” writing that “big sellers have never been bigger… Andrew Bud from the cellphone software company mBlox have analysed a year’s worth of downloads from a well-known internet music store. They found that of the 13 million tracks available, 52,000 – just 0.4 per cent – accounted for 80 per cent of downloads”.

New Scientist explains the phenomenon as, “easy digital replication and efficient communication through cellphones, email and social networking sites encourage fast-moving, fast-changing fads. The result is a homogenisation of tastes that boosts the chances of popular things becoming blockbusters, making the already successful even more successful.”

This has been confirmed experimentally by Duncan Watts, a sociologist at Columbia University, New York.

Together with his colleagues Matthew Salganik and Peter Dodds, he tested the effect of communication and peer approval on the musical tastes of 14,000 teenage volunteers recruited online (Science, vol. 311, p. 854;). A set of 48 songs was made available to all the volunteers, who could download whichever songs they wanted. The researchers split the volunteers into eight groups; in some, group members could see what their peers were downloading, but in others they had no such knowledge. In the socially connected groups, the winner took all: popular songs became more popular, unpopular songs more unpopular. This effect was much less pronounced in the socially isolated groups.

Watts thinks that information overload makes us more dependent on other people’s opinions to find out what we like. Then New Scientist asks, “why, when we have so much information at our fingertips, are we so concerned with what our peers like? Don’t we trust our own judgement?”

In another article, a psychologist finds Wikipedians grumpy and close-minded. In a psychological test, Wikipedians, as expected, “were more comfortable online than in the real world” but they, surprisingly, scored low even on agreeableness and openness.

During an Italian conference dedicated to music on the Net, one boy asked the speaker, “We can download the complete discography of any artist, but the problem is: What do we like?” An interesting question, which gives the real point of the matter.

Choices are connected with our personality; choices are bridges between our inner view and an external event. We can make the right choices for ourselves only when we can listen to ourselves deep enough to access the essence of our personality and join it to the outer life. But in order to do that we need both a solid personality which we are aware of and, some quiet and empty time to look into ourselves instead of following just external inputs. Both states are quite hard to access in online life.

We tend to believe that information can construct our personality and give us an individuality. We identify ourselves mostly with what we know, with our thoughts and beliefs, in another world with what fills our mind. But those aspects are as fragile and unreal as the financial derivatives market. The ideas and beliefs which fill our minds are essentially the products of our familiar and cultural conditionings, which give the ego the illusion of being “somebody” with its unique peculiarities.

Information, detached from experience, detached from a felt inner view and detached from an ethical background, mostly reinforces our conditionings instead of opening our minds to new areas. Neil Postman, in Technopoly: The Surrender of Culture to Technology (New York: Vintage Books, 1993, p. 63), wrote:

Information is dangerous when it has no place to go, when there is no theory to which it applies, no pattern in which it fits, when there is no higher purpose that it serves.

The mind’s main job and hobby is to separate, to discriminate, and to judge. It gives us a powerful way to read and act on reality which gave science and technology the strongest roles in our culture. Unless mind is subordinated to a broader (we could say spiritual) awareness, is non-inclusive by nature. In this view it is not surprising to know that online, we tend to stay in our territory with what is already known and accepted by our minds. Our social connections online can surely broaden minds too but mostly, as happens with other media, they promote uniformization.

Actually, we experience the paradox of both uniformization and the explosion of differences; Lee Siegel expressed this paradox as one “must sound more like everyone else than anyone else is able to sound like everyone else” (Against the Machine, New York: Spiegel & Grau, 2008, p. 73).

The source of this apparently contradictory phenomenon is in the ego itself, which does need to be recognized and accepted by people but at the same time feel different from anyone else in order to prove its specialness. Commercially, we are presented with millions of choices to let us think we are unique but then people tend to choose what is known or anyway what is known by somebody we want to be connected with and recognized by, much as teenagers are dependent on the peer group’s opinions.

When we are presented with millions of commercial options and we choose one we delude ourselves in thinking we are recognizing ourselves and building a part of our individuality. The market, as the Situationists had already seen in the 1950s, first takes away our real needs of connection and authenticity, then illudes us in giving what we need, but in a pale reflection of the real, making us always thirsty for a ‘real’ which will never come.

The variety expressed on the Web is well developed and important and will expand even more, but it seems that the force toward variety turned back into concentration of sources of information, as Nicholar Carr said in an interview for The Sun magazine.

It was once believed that the Web was essentially centrifugal: that it pushed people away from big, central sources of information to millions of small, independent sources scattered throughout the network. But it turns out that centripetal forces – forces that draw us back to the big power centers – are also strong on the Web. Big sites have big advantages, and they seem to get stronger over time. The Net’s Wild West days are coming to an end. The trend now is more toward the consolidation of traffic and power than toward their diffusion.

Our choices about information can come from our depth if we allow ourselves to sense our very depth. The more we swallow information the less we are able to make real choices. We can’t make real choices because we don’t listen to ourselves; and we don’t listen to ourselves because the capacity of our inner attentional muscles is never exercised and it becomes weak by attending only external inputs mostly of short bits of information with no broad view. When we can’t approach our inner self or when the very habit of looking inside becomes weakened, we can only consign our choices to the mass or perhaps just to the faster website. In this way we identity more with the contents of information poured into our minds and less with our essential qualities.

One of the mantras of the Internet is that there aren’t barriers of social status, religion, country, ideology. This is true of our possibility to access any kind of information on the Net, but the more we identity ourselves with our mind’s contents, the more we erect defenses against extraneous information which would shake our mind’s structures and therefore our very identity. The real broadening of the mind can happen when we don’t identify with our mind’s beliefs and ideas, but with our felt inner qualities which are being supported by the observation of our mind’s processes and by the acceptance of the emptiness of our mind.

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Scientists have come close to the possibility of erasing a one-month-old guinea pig’s memories. A protein called α-CaMKII is involved in the storing and regaining of memory.

In particular, researchers increased the levels of this protein at the moment when the guinea pigs remembered the pain consequent to a shock. This increase caused dissipation of the memory connected to the shock, and not just temporarily. The memory seems to be completely lost, as if the fact had never happened. Possible applications of this research are seen in overcoming memories of painful traumas.

Apart from the risk of engineering soldiers who can commit any brutality and forget it chemically, this approach to traumatic memories is a mechanical type without a holistic vision of human beings. The idea is still about having a war against something, as with medicine (“the war against cancer”, against microorganisms, etc.) instead of becoming aware of it.

Memories and traumas enter every cell of the body, and I have an impression that it will probably be possible to inhibit access to a certain memory, but it will not remove its energetic charge in the person. The extreme precision of awareness can act in a way that memories are not removed but are integrated into wider acceptance which becomes part of our experience and growth.


Gli scienziati si sono avvicinati alla possibilità di cancellare nelle cavie i ricordi di un mese precedente. Una proteina di nome α-CaMKII  è coinvolta nella memorizzazione e nel recupero delle memorie.

In particolare, i ricercatori hanno aumentato i livelli di tale proteina nel momento in cui le cavie ricordavano il dolore conseguente ad uno shock. Questo aumento ha portato alla dissipazione della memoria legata allo shock, non solo temporaneamente. La memoria sembra persa completamente, come se il fatto non fosse mai avvenuto. Le applicazioni possibili di questa ricerca vengono viste nel superamento dei traumi dolorosi.

A parte il rischio di trovarsi con dei soldati che possono compiere qualsiasi efferatezza e dimenticarla chimicamente, questo approccio verso i ricordi traumatici è di nuovo di tipo meccanico/organico senza una visione d’insieme dell’essere. L’idea è ancora quella di fare la guerra a qualcosa, come avviene per la medicina (“la guerra contro il cancro”, contro i microorganismi, ecc…) invece che prenderne consapevolezza.

Il ricordo ed i traumi entrano in tutte le cellule del corpo e la mia impressione è che si potrà forse anche inibire l’accesso ad un certo ricordo, ma questo non toglierà la sua carica energetica nella persona.  L’estrema precisione della consapevolezza può far sì che il ricordo non venga rimosso ma che venga integrato in una accettazione più ampia che lo rende parte della nostra esperienza e crescita.



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Information Dopaminated


When I learned to program, the most-used computer programming languages were C or Pascal, languages based on the structured programming paradigm where the development of the procedures and the program structure were to be planned carefully, sometimes with elegance. However, this type of programming made the management of exchange of information with external events or with other programs or procedures more complicated.

At a certain point programming languages developed into event-driven programming, where procedures are activated on the basis of the messages which come from other software or from the user’s inputs, for example, by a click of a mouse or an input through the keyboard. This type of programming first gained prominence when graphic interfaces like Windows appeared and later with complex Internet communication.

Therefore, the execution of software takes place as a rebound of an input between programming modules which are continuously affecting each other. This type of programming is usually based on object-oriented programming languages, which, at the end of the 1990s imposed themselves on the structured and procedural programming model.

We continuously interact with the Net and with other technologies like mobile phones, sending and receiving information in a pace increasing according to technological advances. Just as software responds to events, users have also started behaving in the same way, becoming servomechanisms of technology and an integral part of the galaxy of stimuli-actions.

We fit ourselves as one of the modules which respond to events. As inputs, we have myriads of information and sites, and as outputs we click here and there. This produces new information and the mechanism becomes self-fed.


Quando imparai a programmare, i linguaggi maggiormente utilizzati erano il C o il Pascal, linguaggi che si basano sul paradigma della programmazione strutturata, in cui lo svlgimento delle procedure e la struttura del programma andava pianificata con cura e magari con eleganza. Questo tipo di programmazione tuttavia rendeva più complicato gestire uno scambio di informazioni con eventi esterni o di complesse interazioni con altri programmi o procedure.

Ad un certo punto i linguaggi di programmazione per computer si sono evoluti nel modello ad “eventi”, dove le procedure si attivano sulla base di messaggi che giungono da altre parti di software oppure da un input dell’utente, ad esempio un clic del mouse o un input da tastiera. In particolare questo tipo di programmazione si è imposto con l’avvento delle interfacce grafiche tipo Windows prima e poi con la complessa comunicazione di Internet.

Quindi l’esecuzione del software avviene come un rimbalzo continuo di input tra moduli di programmazione che si influenzano a vicenda. Questo tipo di programmazione si basa di solito su linguaggi di programmazione ad oggetti, che verso la fine degli anni 90 si è imposta sul modello della programmazione strutturata e procedurale.

Interagiamo in continuazione con la rete e con altre tecnologie tipo i cellulari, mandando e ricevendo informazioni ad un ritmo che cresce con l’avanzare delle tecnologie. Così come il software risponde agli eventi, anche gli utenti hanno iniziato a comportarsi come tali, diventando servomeccanismi delle tecnologie e parte integrante della galassia di stimoli-azioni.

Ci siamo inseriti come uno dei moduli che rispondono agli eventi. Come input abbiamo le miriadi di informazioni e siti e come output clicchiamo qui e là. Questo produce nuove informazioni e il meccanismo si autoalimenta.

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Questions about the media


Marshall McLuhan summarized his view of the media in a model called the tetrad of media effects. The tetrad asks the following four questions about any medium to evaluate its qualities.

1) What does the medium increase? For example, TV amplifies the view of the whole world from our homes.

2) What does the medium make obsolete? TV makes family communication obsolete.

3) What does the medium retrieve that had been obsolete earlier? TV provokes a re-tribalization and homogenization of cultures.

4) What does the medium turn into when pushed to extremes? TV can turn in a global Big Brother show where everybody is on the airwaves. TV as well can become a tool of social manipulation.

The number and role of the media in our lives having expanded exponentially since McLuhan’s times, both in terms of the time we dedicate to them and the scope of their applications in our lives, we need to probe the media with a broader range of questions.

I won’t consider the computer and Internet as individual media since they are sums of several media, both traditional and new. Using a computer to write, shop, program software, look at porn or read news are different modalities which involve different needs, though they share the same tool.


Marshall McLuhan sintetizzò le sue idee sui media in un modello chiamato la tetrade degli effetti dei media. La tetrade usa le seguenti quattro domande per valutare un medium:

1) Cosa permette di espandere il medium? Per esempio, la TV amplifica l’immagine che abbiamo del mondo dalle nostre case.

2) Cosa rende obsoleto? La TV rende obsoleta la comunicazione all’interno della famiglia.

3) Cosa recupera che era divenuto obsoleto in precedenza? La TV provoca una ri-tribalizzazione e un’omogeneizzazione delle culture.

4) Cosa succede quando i limiti del medium vengono spinti agli estremi? La TV può trasformarsi in un unico Grande Fratello in cui la vita di ognuno è in diretta. La TV può anche diventare uno strumento di manipolazione sociale.

Poiché oggigiorno il numero e la funzione dei media si sono espansi in misura esponenziale rispetto ai tempi di McLuhan – in termini sia di tempo che dedichiamo a essi sia di loro ricadute nella nostra vita – abbiamo bisogno di vagliarli tramite più domande.

Non considererò i computer e Internet come media singoli, in quanto sono la somma di diversi media, sia tradizionali che nuovi. Usare un computer per scrivere, fare acquisti, programmare, guardare pornografia o leggere notizie sono modalità diverse che rispondono a bisogni diversi, benché usino lo stesso strumento.



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Technological salsa

che guevara computer[en]

Joseph Weizenbaum, who died recently, had documented in the 1970s in Computer Power and Human Reason (W. H. Freeman and Company, 1976) the natures of compulsive programmers, disinterested in their bodily needs and detached from the world around them.

Such figures are come across in a market economy country where advanced technologies are part of everyday life, and we don’t pay much attention to them.

The famous McLuhan phrase, “The medium is the message,” and before this the Taoist affirmations according to which the use of instruments transforms us into them had never seemed as self-evident to me as in Cuba some years ago.


Joseph Weizenbaum in Il potere del computer e la ragione umana (Edizioni Gruppo Abele. Torino. 1987), da poco scomparso, aveva documentato già dagli anni ’70 la natura dei “programmatori coatti”, che dedicano la vita alla programmazione, disinteressati dei bisogni del corpo e distaccati dal mondo che li circonda.

Finché si incontrano tali figure in un centro di calcolo di una nazione con economia di mercato dove le tecnologie avanzate sono di casa ci si fa poco caso.

La famose frase “Il medium è il messaggio” di McLuhan e prima di questa, le affermazioni del taoismo secondo cui l’utilizzo degli strumenti ci trasforma negli stessi, non mi sono mai sembrate tanto evidenti quanto a Cuba alcuni anni fa.



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The mind as a kind of media


Marshall McLuhan told us that every medium and every technology has a role in the extension and numbness of our organs. The mind’s extensions created by computer technology on the one hand expand our mental possibilities in terms of research, information, and knowledge processing, but on the other bring us to amputate or to numb some of the capacities of the same mind.

The computer can seem an extension of the mind’s capacities, but in reality it numbs our capacities to observe our minds from the inside, as self-consciousness, of our mental mechanisms, and of our whole body/mind systems.

At this point, my hypothesis is: If the computer is a way of outsourcing the mind’s functions, the mind itself could be considered as a “medium” which determines an extension and an anesthesia, in this case in relation to the original completeness of the soul. This is an application of McLuhan’s theories considering the knowledge that comes from the psychology of the ego.


Sappiamo da Marshall McLuhan che ogni medium ed ogni tecnologia hanno un ruolo nell’estensione e nell’intorpidimento dei nostri organi. Le estensioni della mente create dalla tecnologia del computer se da una parte ci espandono le possibilità mentali in termini di ricerca ed elaborazione di informazioni e conoscenze, dall’altra parte ci portano ad amputare o intorpidire alcune capacità della stessa.

Le estensioni della mente create dalla tecnologia del computer se da una parte ci espandono le possibilità mentali in termini di ricerca ed elaborazione di informazioni e conoscenze, dall’altra parte ci portano ad amputare o intorpidire alcune capacità della stessa. Il computer, che può sembrare un’estensione delle capacità della mente, in realtà intorpidisce le capacità di osservazione della nostra mente dall’interno, intesa come consapevolezza di noi stessi, dei nostri meccanismi mentali e del nostro sistema globale corpo/mente.

A questo punto la mia ipotesi è che se il computer è un modo di esternalizzare le funzioni della mente, la mente stessa può essere considerata come un “medium” che determina una estensione e una anestesia, in questo caso in relazione alla completezza originaria dell’anima. Un’applicazione delle teorie di McLuhan considerando le conoscenze della psicologia dell’ego.



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Echoes of a global tribalism

Mirò. Ciphers & Constellations in Love with a Woman[en]

Just before the spread of the Internet, around 1995, we experienced the mobile phone boom in Italy, two media which have transformed our lives. One of the first things I noticed with the advent of the mobile was the transformation of our inner relationship with the territory.

People weren’t “there” anymore where they were physically, but in some other place. Human beings have always inwardly estranged themselves from reality, getting lost in thought, distracted by their mental convolutions, but with mobiles, “not being there” took on a more physical connotation. In the beginning it was amazing to look at people walking alone on the street talking through earphones and gesturing.

Walking in the streets will never be the same as before any more. Our relationship with the “here and now” has got further distanced. At that time I observed how mobiles changed the way people related with each other.

I am used to giving dinner parties at home for several friends. People connect between themselves through long talks and we stay together till late. A sort of collective energy field is created that frequently brings depth to a friendship which was just sensed between people who knew each other less.


Poco prima della diffusione di Internet, intorno al 1995, in Italia è avvenuto il boom dei telefonini. Due mezzi che avrebbero trasformato la nostra vita. Una delle prime cose che avevo notato con l’avvento dei cellulari era la trasformazione del nostro rapporto interiore col territorio.

Le persone non erano più veramente “lì” dove si trovavano, ma in qualunque altro luogo. L’essere umano si è sempre estraniato interiormente dalla realtà tramite l’essere soprappensiero, distratto dalle proprie spirali mentali, ma con il cellulare il non essere “lì” assumeva una connotazione fisica. All’inizio faceva quasi impressione vedere le persone camminare da sole per strade e parlare con gli auricolari gesticolando.

Camminare per strada non era e non sarà più la stessa cosa di prima. Il nostro rapporto con il “qui e ora” si era ulteriormente distanziato. In quel periodo avevo anche notato in prima persona come i telefonini avessero cambiato il rapportarsi tra le persone.

Sono solito organizzare delle cene a casa mia con diversi amici. Le persone si connettono tra di loro tramite lunghe chiacchierate e si rimane tutti assieme fino a tardi. Si crea una specie di campo energetico collettivo, che frequentemente porta ad una sentita amicizia anche tra persone che si conoscono poco tra di loro.



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The myth of freedom through technology

Dalì Apparition of the Town of Delft[en]

The New York Times article “In Web World of 24/7 Stress, Writers Blog Till They Drop provoked a certain sensation on the Web.

Advertisements of cars still show them in the deserts or on isolated mountain roads. The reality: lines of heavy traffic, traffic lights, stress, costs, social isolation, poor quality of life. Even after many years during which cars went from being portrayed as symbols of freedom to the sardine cans that are imprisoning us, the image of freedom associated with them refuses to die.

But since a few years a new image of freedom in the collective mental imagery has been promised by advanced technologies, which permit us to be free from fixed timetables and workplaces. Wi-fi, Web on mobile phones, and always-on Internet connections promise to let us work when and where we want to, free from the obligations of time or place, with our laptop on the top of a mountain having an uninterrupted view in front of us.


L’articolo del New York Times In Web World of 24/7 Stress, Writers Blog Till They Drop, che racconta la morte di un blogger per stress e la pressione a cui sono sottoposti i blogger, ha provocato un certo scalpore sul web.

Le pubblicità delle automobili le ritraggono tutt’ora mentre vengono guidate in deserti o in strade isolate di montagna. La realtà: code, semafori, stress, costi, isolamento sociale, bassa qualità della vita. Dopo tanti anni in cui le automobili sono passate da simboli di libertà a scatole di sardine che ci imprigionano, l’immagine della libertà associata alle automobili non muore.

Ma da alcuni anni, nell’immaginario collettivo, la nuova immagine di libertà è stata conquistata dalle tecnologie avanzate, che ci promettono di liberarci dall’orario e dal luogo di lavoro fissi. Wi-Fi, web sui cellulari, connessioni alla rete sempre attive ci promettono di poter lavorare quando e dove ci pare, liberi dalle costrizioni del tempo e dello spazio, con il nostro portatile in cima alla montagna avendo di fronte un panorama incontaminato.

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The global ecological conscience becames unavoidable both because of the obvious environmental devastation and because of the expanded awareness of that through the Internet.

Every instance of deforestation, the melting of every glacier, every territory where drought advances, as well as the presence of pollutants in the atmosphere and in the seas is monitored by the sensitive nervous systems of satellites, whose data are being sent back to the Internet’s nervous system, which in its turn is connected to individuals’ nervous systems, and in their turn connected between themselves through the Net.


La coscienza ecologica globale è diventata inevitabile sia per gli evidenti disastri ambientali che per l’allargata consapevolezza degli stessi tramite Internet.

Ogni deforestazione, ogni fusione dei ghiacciai, ogni territorio in cui avanza la siccità, nonchè la presenza di inquinanti nell’atmosfera e nei mari è monitorata dal sistema nervoso elevato dei satelliti i cui dati vengono rimandati al sistema nervoso di Internet, a sua volta connesso ai sistemi nervosi dei singoli individui, e a loro volta connessi tra di loro mediante la stessa Rete.



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