Fluent Essays

My topic is about Network in Social Media Sites: Influencers. One is 600 words essay proposal which i need by Friday. And another is 2500 words, which is the expanded from the 600 word essay, which i need as long as you are finish The theme i chosen is Network: Social Media, Influencers Social Status Class in Social Media Networking Site Influencers; Privacy, Network Sacrificing privacy to satisfy curiosity. How network shrinks our world, blurring the lines between one anothers space. Where privacy is no longer a sacred place, but a privilege.  How network undermines privacy. Ill send u the readers that might help in aiding in the essay Policy Article Review Please answer the following questions regarding your reading of the linked article from Bullard & Johnson. Answers should be in full sentences, using appropriate references to material from the article, the text, or the Coughlin readings from Module 2. Refrain from using platitudes, be specific in your work and approach this professionally and at a senior college level. 1. Please provide a full APA citation of the article. 2. Explain the Environmental Justice Paradigm that the authors discuss. How does it specifically apply to the topic you have chosen for your semester project? 3. Look carefully at Table 1 (pp 567) and explain what it is telling the reader about the practice of “Corporate Welfare” and subsidizing companies that produce waste versus produce jobs in the region. 4. What was the question and overall outcome of CANT v. LES? 5. How does this paper inform the process of public policy decision making and the voice of people impacted by these decisions? How does it reflect the information you read in the chapters from Coughlin that you read in Module 2? 6. How can you use this information to better understand your chosen topic? 7. What search terms are you planning to use in your literature search for your topic paper? Essay Brief Research Essay Proposal + Seminar Presentation Assignment 1: Research Essay Proposal + Seminar Presentation This module serves as a critical introduction to contemporary theories that are relevant to visual practices in the twenty-first century. Student will gain a better understanding of global processes which have had an impact on graphic design, advertising and allied disciplines. Each week, the lectures will familiarise students with a selection of key thinkers and concepts that provide entry points into design discourse. Over the course of this semester, students will be working on a research essay in three components (percentages of module grades indicated in brackets): 1. Research Essay Proposal (25\%)* + Seminar Presentation (25\%)* 2. Research Essay (50\%) * Assignment 1 tackles these two components. The research essay allows students to explore in greater detail a topic that is relevant to Design and Communication at a global and local scale. Students will learn to offer evidence and substantiate claims and arguments. Students will have to read critically and be able to synthesise multiple readings. Type of Assessment: Summative (50\% of module grade) Instructions: Select one topic from the eight lecture topics that you wish to investigate further. Consult the reading list – readings are organized around each lecture. You are to use the respective key reading(s) as a starting point for your initial research. Additional readings have been provided to enrich your understanding and guide your research inquiry. Note: the full reading list will be released before the commencement of the semester. — There are two deliverables for this assignment: 1. a written component (research essay proposal), and 2. an oral component (seminar presentation). Your research essay proposal should provide a 600-word summary of your initial findings and contain a preliminary bibliographic listing of literature that you intend to consult for your essay (no word limit). Your seminar presentation is an oral presentation accompanied primarily by images and/or videos. Your presentation should cover the following: · Analyse key definitions for interrelated concepts, for example, popular culture and mass culture · Analyse the origins and utility of concepts relevant to your area of research Requirements: This is an individual assignment with two deliverables: 1. Research Essay Proposal: · Indicate date, full name, student ID, class, and working title on the first page · Summary with a word count of 600 words in paragraph format (no bullet points). · Bibliography (no word limit) using MLA referencing standards. · Printed copy, typeset in 10pts text with double-spacing and double-sided printing. · Soft copy, in PDF format. 0. Seminar Presentation: · The presentations will be scheduled over two seminars. · Each student is given a maximum of 6 minutes. · Your primary presentation material should be images (still/moving) and/or video(s). · Keep text brief or none at all. · Try not to read from your notes. · Your presentation should cover your argument and research questions. This assessment will assess the following Module Learning Outcomes: On successful completion of this module, you will be able to: · Identify and analyse the contemporary role of design in different contexts and how design practice is shaped by issues beyond the discipline · Develop alternative arguments, concepts and approaches and to make informed choices through the analysis of the issues within design communication using an appropriate range of research methods · Identify a range of communication skills, informed by a critical understanding of design practice and the role of design in different contexts · Justify and defend research outcomes verbally and in writing Submission deadline: Week 6 — Research Essay Proposal Weeks 9 and 10 — Seminar Presentations 1 and 2 Reading List/.DS_Store __MACOSX/Reading List/._.DS_Store Reading List/061 Social Media (Lovink 2012).pdf Geert Lovink What Is the Social in Social Media? Headlines, 2012: ÒNext time youÕre hiring, forget personality tests, just check out the applicantÕs Facebook profile instead.Ó Ð ÒStephanie Watanabe spent nearly four hours Thursday night unfriending about 700 of her Facebook friends Ð and she isnÕt done yetÓ Ð ÒFacebook apology or jail time: Ohio man gets to chooseÓ Ð ÒStudy: Facebook users gettingÊless friendlyÓ Ð ÒWomen tend to have stronger feelings regarding who has access to their personal informationÓ (Mary Madden) Ð ÒAll dressed up and no place to goÓ (Wall Street Journal) Ð ÒIÕm making more of an effort to be social these days, because I donÕt want to be alone, and I want to meet peopleÓ (Cindy Sherman) Ð Ò30 percent posted updates that met the American Psychiatric AssociationÕs criteria for a symptom of depression, reporting feelings of worthlessness or hopelessness, insomnia or sleeping too much, and difficulty concentratingÓ Ð Control your patients: ÒDo you hire someone in the clinic to look at Facebook all day?Ó Dr. Moreno asked. ÒThatÕs not practical and borders on creepy.Ó Ð ÒHunt for Berlin police officer pictured giving Nazi salute on FacebookÓ Ð Ò15-year-old takes to Facebook to curse and complain about her parents. The disgusted father later blasts her laptop with a gun.Ó ÊÊÊÊÊÊÊÊÊÊThe use of the word ÒsocialÓ in the context of information technology goes back to the very beginnings of cybernetics. It later pops up in the 1980s context of Ògroupware.Ó The recent materialist school of Friedrich Kittler and others dismissed the use of the word ÒsocialÓ as irrelevant fluff Ð what computers do is calculate, they do not interfere in human relations. Holistic hippies, on the other hand, have ignored this cynical machine knowledge and have advanced a positive, humanistic view that emphasizes computers as tools for personal liberation. This individualistic emphasis on interface design, usability, and so on was initially matched with an interest in the community aspect of computer networking. Before the Òdot-comÓ venture capitalist takeover of the field in the second half of the 1990s, progressive computing was primarily seen as a tool for collaboration among people. ÊÊÊÊÊÊÊÊÊÊIn a chapter entitled ÒHow Computer Networks Became Social,Ó Sydney media theorist Chris Chesher maps out the historical development of computer networks, from sociometry and social network analysis Ð an ÒofflineÓ science (and a field of study that goes back to the 1930s) that examines the dynamics of human networks Ð to GranowetterÕs theory of the strengths of weak links in 1973, to CastellsÕs The Network Society in 1996, to the current mapping efforts of the techno-scientists that gather under the umbrella of Actor Network Theory. 1 The conceptual leap relevant here e - f l u x j o u r n a l # 4 0 Ñ d e c e m b e r 2 0 1 2 Ê G e e r t L o v i n k W h a t I s t h e S o c i a l i n S o c i a l M e d i a ? 0 1 / 1 2 12.06.12 / 17:29:06 EST Rand Corporation think tank employees brainstorming, 1958. CA, Santa Monica, US. Photo: Leonard Mccombe. 0 2 / 1 2 12.06.12 / 17:29:06 EST concerns the move from groups, lists, forums, and communities to the emphasis on empowering loosely connected individuals in networks. This shift happened during the neoliberal 1990s and was facilitated by growing computing power, storage capacity, and internet bandwidth, as well as easier interfaces on smaller and smaller (mobile) devices. This is where we enter the Empire of the Social. It must also be said that Òthe socialÓ could only become technical, and become so successful, after the fall of the Berlin Wall in 1989, when state communism no longer posed a (military) threat to free-market capitalism. ÊÊÊÊÊÊÊÊÊÊIf we want to answer the question of what the ÒsocialÓ in todayÕs Òsocial mediaÓ really means, a starting point could be the notion of the disappearance of the social as described by Jean Baudrillard, the French sociologist who theorized the changing role of the subject as consumer. According to Baudrillard, at some point the social lost its historical role and imploded into the media. If the social is no longer the once dangerous mix of politicized proletarians, of the frustrated, unemployed, and dirty clochards that hang out on the streets waiting for the next opportunity to revolt under whatever banner, then how do social elements manifest themselves in the digital networked age? ÊÊÊÊÊÊÊÊÊÊThe Òsocial questionÓ may not have been resolved, but for decades it felt as if it was neutralized. In the West after World War II, instrumental knowledge of how to manage the social was seen as necessary, and this reduced the intellectual range of the question to a somewhat closed circle of professional experts. Now, in the midst of a global economic downturn, can we see a renaissance of the social? Is all this talk about the rise of Òsocial mediaÓ just a linguistic coincidence? Can we speak, in the never-ending aftermath of the 2008 financial crisis, of a Òreturn of the socialÓ? Is there a growing class awareness, and if so, can it spread electronically? Despite widespread unemployment, growing income disparities, and the Occupy protests, it seems unlikely that we will see a global networked uprising. Protests are successful precisely because they are local, despite their network presence. How can the two separate entities of work and networked communication connect? ÊÊÊÊÊÊÊÊÊÊWe can put such considerations into a larger, strategic context that the Òsocial media questionÓ poses. Do all these neatly administrated contacts and address books at some point spill over and leave the virtual realm, as the popularity of dating sites seems to suggest? Do we only share information, experiences, and emotions, or do we also conspire, as Òsocial swarms,Ó to raid reality in order to create so-called real-world events? Will contacts mutate into comrades? It seems that social media solves the organizational problems that the suburban baby-boom generation faced fifty years ago: boredom, isolation, depression, and desire. How do we come together, right now? Do we unconsciously fear (or long for) the day when our vital infrastructure breaks down and we really need each other? Or should we read this Simulacrum of the Social as an organized agony over the loss of community after the fragmentation of family, marriage, and friendship? Why do we assemble these ever- growing collections of contacts? Is the Other, relabeled as Òfriend,Ó nothing more than a future customer or business partner? What new forms of social imaginary exist? At what point does the administration of others mutate into something different altogether? Will ÒfriendingÓ disappear overnight, like so many new media-related practices that vanished in the digital nirvana? ÊÊÊÊÊÊÊÊÊÊThe container concept Òsocial media,Ó describing a fuzzy collection of websites like Facebook, Digg, YouTube, Twitter, and Wikipedia, is not a nostalgic project aimed at reviving the once dangerous potential of Òthe social,Ó like an angry mob that demands the end of economic inequality. Instead, the social Ð to remain inside BaudrillardÕs vocabulary Ð is reanimated as a simulacrum of its own ability to create meaningful and lasting social relations. Roaming around in virtual global networks, we believe that we are less and less committed to our roles in traditional community formations such as the family, church, and neighborhood. Historical subjects, once defined as citizens or members of a class possessing certain rights, have been transformed into subjects with agency, dynamic actors called Òusers,Ó customers who complain, and Òprosumers.Ó The social is no longer a reference to society Ð an insight that troubles us theorists and critics who use empirical research to prove that people, despite all their outward behavior, remain firmly embedded in their traditional, local structures. ÊÊÊÊÊÊÊÊÊÊThe social no longer manifests itself primarily as a class, movement, or mob. Neither does it institutionalize itself anymore, as happened during the postwar decades of the welfare state. And even the postmodern phase of disintegration and decay seems over. Nowadays, the social manifests itself as a network. Networked practices emerge outside the walls of twentieth-century institutions, leading to a Òcorrosion of conformity.Ó The network is the actual shape of the social. What counts Ð for instance, in politics and business Ð are the Òsocial factsÓ as they present themselves through network analysis and its corresponding data visualizations. The institutional part of life e - f l u x j o u r n a l # 4 0 Ñ d e c e m b e r 2 0 1 2 Ê G e e r t L o v i n k W h a t I s t h e S o c i a l i n S o c i a l M e d i a ? 0 3 / 1 2 12.06.12 / 17:29:06 EST Still from the animation ÒBaby Cha-Cha.Ó The video was considered to be one of the first to go viral at the end of the 1990s. 0 4 / 1 2 12.06.12 / 17:29:06 EST is another matter, a realm that quickly falls behind, becoming a parallel universe. It is tempting to remain positive and portray a synthesis, further down the road, between the formalized power structures inside institutions and the growing influence of informal networks. But there is little evidence of this Third Way approach coming to pass. The PR-driven belief that social media will, one day, be integrated is nothing more than New Age optimism in a time of growing tensions over scarce resources. The social, which used to be the glue for repairing historical damage, can quickly turn into unstable, explosive material. A total ban is nearly impossible, even in authoritarian countries. Ignoring social media as background noise also backfires. This is why institutions, from hospitals to universities, hire swarms of temporary consultants to manage social media for them. ÊÊÊÊÊÊÊÊÊÊSocial media fulfill the promise of communication as an exchange; instead of forbidding responses, they demand replies. Similar to an early writing of BaudrillardÕs, social media can be understood as Òreciprocal spaces of speech and responseÓ that lure users to say something, anything. 2 Later, Baudrillard changed his position and no longer believed in the emancipatory aspect of talking back to the media. Restoring the symbolic exchange wasnÕt enough Ð and this feature is precisely what social media offer their users as an emancipatory gesture. For the late Baudrillard, what counted was the superior position of the silent majority. New York city police supply a generator so that victims of hurricane Sandy can charge their cell phones. ÊÊÊÊÊÊÊÊÊÊIn their 2012 pamphlet Declaration, Michael Hardt and Antonio Negri avoid discussing the larger social dimensions of community, cohesion, and society. What they witness is unconscious slavery: ÒPeople sometimes strive for their servitude as if it were their salvation.Ó 3 It is primarily individual entitlement in social media that interests these theorists, not the social at large. ÒIs it possible that in their voluntary communication and expression, in their blogging and social media practices, people are contributing to instead of contesting repressive forces?Ó For us, the mediatized, work, and leisure can no longer be separated. But what about the equally obvious productive side of being connected to others? ÊÊÊÊÊÊÊÊÊÊHardt and Negri make the mistake of reducing social networking to a media question, as if the internet and smartphones are only used to look up and produce information. Concerning the role of communication, they conclude that Ònothing can beat the being together of bodies and the corporeal communication that is the basis of collective political intelligence and action.Ó Social links are probably nothing but fluff, a veritable world of sweet sassiness. In this way, the true nature of social life online remains out of sight, and thus unscrutinized. The meeting of the social and the media doesnÕt have to be sold as some Hegelian synthesis, a world- historical evolution; however, the strong yet abstract concentration of social activity on todayÕs networked platforms is something that needs to be theorized. Hardt and NegriÕs call to refuse mediation will have to move further. ÒWe need to make new truths, which can be created by singularities in networks communicating and being there.Ó We need both networking and encampment. In their version of the social, Òwe swarm like insectsÓ and act as Òa decentralized multitude of singularities that communicates horizontally.Ó 4 The actual power structures, and frictions, that emerge out of this constellation have yet to be addressed. ÊÊÊÊÊÊÊÊÊÊThe search for the social online Ð it seems a brave but ultimately unproductive project to look for the remains of nineteenth-century European social theory. This is what makes the Òprecarious laborÓ debate about Marx and exploitation on Facebook so tricky. 5 What we need to do instead is take the process of socialization at face value and refrain from well-meaning political intentions (such as the ÒFacebook revolutionsÓ of the 2011 Arab Spring and the movement of the squares). The workings of social media are subtle, informal, and indirect. How can we understand the social turn in new media, beyond good and evil, as something that is both cold and intimate, as Israeli sociologist Eva Illouz described it in her book Cold Intimacies? 6 Literature from the media industry and the IT industry tends to shy away from the question posed here. Virtues such as accessibility and usability do not explain what people are looking for Òout there.Ó There are similar limits to the (professional) discourse of trust, which also tries to bridge the informal sphere and the legal 0 5 / 1 2 12.06.12 / 17:29:06 EST 0 6 / 1 2 12.06.12 / 17:29:06 EST sphere of rules and regulations. ÊÊÊÊÊÊÊÊÊÊThe Òobliteration of the socialÓ has not led to a disappearance of sociology, but it has downgraded the importance of social theory in critical debates. A Òweb sociologyÓ that has freed itself of the real-virtual dichotomies, not limiting its research scope to the Òsocial implications of technologyÓ (such as, for example, internet addiction), could play a critical role in developing a better understanding of how Òclass analysisÓ and mediatization are intertwined. As Eva Illouz wrote to me in response to this question: ÒIf sociology has traditionally called on us to exert our shrewdness and vigilance in the art of making distinctions (between use value and exchange value; life world and colonization of the life world, etc.), the challenge that awaits us is to exercise the same vigilance in a social world which consistently defeats these distinctions.Ó 7 Albert Benschop, the Amsterdam pioneer of web sociology and editor of SocioSite.net, proposes that we overcome the real-virtual distinction altogether. He makes an analogy to the Thomas theoreme, a classic theory in sociology, when he says, ÒIf people define networks as real, they are real in their consequences.Ó For Benschop, the internet is not some Òsecond-hand world.Ó The same could be said of the social. There is no second life, with different social rules and conventions. According to Benschop, this is why there is, strictly speaking, no additional discipline necessary. 8 The discussion about the shape of the social relates to all of us; it should not be cooked up Ð and owned Ð solely by geeks and startup entrepreneurs. As Johan Sjerpstra puts it: Welcome to the social abyss. We can no longer close our eyes for the real existing stupidity out there. WeÕre in it all together. Pierre Levy, please help us out: where is the collective intelligence now that we need it? The social is not merely the (digital) awareness of the Other, even though the importance of Òdirect contactÓ should not be underestimated. There needs to be actual, real, existing interaction. This is the main difference between old broadcast media and the current social network paradigm. ÒInterpassivity,Ó the concept which points at a perceived growth of the delegation of passions and desires to others (the outsourcing of affect) as discussed, for instance, by Pfaller, Žižek, and van Oenen, is a nice but harmless concept in this (interactive) context. 9 To question the current architectures and cultures of social media is not to be motivated by some kind of hidden, oppressed offline romanticist sentiment. Is there something like a justified feeling of overexposure, not just to information in general but to others as well? We all need a break from the social circus every now and then, but who can afford to cut off ties indefinitely? In the online context, the social requires our constant involvement, in the form of clicking. We need to make the actual link. Machines will not make the vital connection for us, no matter how much we delegate. It is no longer enough to build on your existing social capital. What social media do is algorithmically expand your reach Ð or at least they promise to. A gun integrating a 3D-printed part designed by its owner. 3D printing is considered a ÒprosumerÓ technology expected to become widespread in the near future. ÊÊÊÊÊÊÊÊÊÊInstead of merely experiencing our personal history as something that we reconcile with and feel the need to overcome (think of family ties, the village or suburb, school and college, church and colleagues from work), the social is seen as something that we are proud of, that we love to represent and show off. Social networking is experienced in terms of an actual potentiality: I could contact this or that person (but I wonÕt). From now on I will indicate my preferred brand (even without being asked). The social is the collective ability to imagine the connected subjects as a temporary unity. The power of connection is felt by many, and the simulations of the social on websites and in graphs are not so much secondary experiences or representations of something real; they are probes into a post- literate world ruled by images. ÊÊÊÊÊÊÊÊÊÊMartin HeideggerÕs dictum ÒWe donÕt call, we are being calledÓ runs empty here. 10 On the internet, bots will contact you regardless, and the status updates of others, relevant or not, will pass before your eyes anyway. The filter failure is real. Once inside the busy flow of social media, the Call to Being comes from software and invites you to reply. This is where the cool and laid-back postmodern indifference of quasi- subversive attitudes comes to an end. It is e - f l u x j o u r n a l # 4 0 Ñ d e c e m b e r 2 0 1 2 Ê G e e r t L o v i n k W h a t I s t h e S o c i a l i n S o c i a l M e d i a ? 0 7 / 1 2 12.06.12 / 17:29:06 EST Facebook check-in density in Manhattan. Times Square represents the highest peak on the map. Copyright: Spatial Information Design Lab, New York. 0 8 / 1 2 12.06.12 / 17:29:06 EST meaningless not to bother Ð we are not friends anyway. Why stay on Facebook? Forget Twitter. These are cool statements, but they are now beside the point. The user is no longer in a Òstate of stupor.Ó The silence of the masses that Baudrillard spoke about has been broken. Social media has been a clever trick to get them talking. We have all been reactivated. The obscenity of common opinions and the everyday prostitution of private details is now firmly embedded in software and in billions of users. ÊÊÊÊÊÊÊÊÊÊThe example Baudrillard used was the opinion poll, which he said undermines Òthe authentic existence of the social.Ó Baudrillard replaced the sad vision of the masses as an alienated entity with an ironic and object- centered vision. Now, thirty years deeper into the media era, even this vision has become internalized. In the Facebook age, surveys can be done continuously Ð without peopleÕs direct participation in questionnaires and the like Ð through data mining. These algorithmic calculations run in the background and measure every single click, touch of the keyboard, and use of a keyword. For Baudrillard, this Òpositive absorption into the transparency of the computerÓ is even worse than alienation. 11 The public has become a database full of users. The Òevil genius of the socialÓ has no other way to express itself than to go back to the streets and squares, guided and witnessed by the multitude of viewpoints that tweeting smartphones and recording digital cameras produce. In the same way that Baudrillard questioned the outcome of opinion polls as a subtle revenge of the common people on the political/media system, we should question the objective truth of the so-called Big Data originating from Google, Twitter, and Facebook. Most of the traffic on social media originates from millions of computers talking to each other. Active participation of ten percent of the user base is high. These users are assisted by an army of dutiful, hardworking software bots. The rest are inactive accounts. This is what object-oriented philosophy has yet come to terms with: a critique of the useless contingency. ÊÊÊÊÊÊÊÊÊÊThe social media system no longer Òplunges us into a state of stupor,Ó as Baudrillard said of media experience decades ago. Instead, it shows us the way to cooler apps and other products that elegantly make us forget yesterdayÕs flavor of the day. We simply click, tap, and drag the platform away, finding something else to distract us. This is how we treat online services: we leave them behind, if possible on abandoned hardware. Within weeks we have forgotten the icon, bookmark, or password. We do not have to revolt against the media of the Web 2.0 era, abandoning it in protest because of allegedly intrusive privacy policies; rather, we can confidently discard it, knowing it will eventually join the good old HTML ghost towns of the nineties. ÊÊÊÊÊÊÊÊÊÊHere is Baudrillard parsing the situation back in the old media days: ÒThis is our destiny, subjected to opinion polls, information, publicity, statistics: constantly confronted with the anticipated statistical verification of our behavior, absorbed by this permanent refraction of our slightest movements, we are no longer confronted with our own will.Ó He discusses the move towards obscenity that is made in the permanent display of oneÕs own preferences (in our case, on social media platforms). There is a Òredundancy of the social,Ó a Òcontinual voyeurism of the group in relation to itself: it must at all times know what it wants É The social becomes obsessed with itself; through this auto-information, this permanent auto- intoxication.Ó 12 ÊÊÊÊÊÊÊÊÊÊThe difference between the 1980s, when Baudrillard wrote these theses, and thirty years later can be found in the fact that all aspects of life have opened up to the logic of opinion polls. Not only do we have personal opinions about every possible event, idea, or product, but these informal judgments are also valuable to databases and search engines. People start to talk about products of their own accord; they no longer need incentives from outside. Twitter goes for the entire specter of life when it asks, ÒWhatÕs happening?Ó Everything, even the tiniest info spark provided by the online public, is (potentially) relevant, ready to be earmarked as viral and trending, destined to be data-mined and, once stored, ready to be combined with other details. These devices of capture are totally indifferent to the content of what people say Ð who cares about your views? ThatÕs network relativism: in the end itÕs all just data, their data, ready to be mined, recombined, and flogged off. ÒVictor, are you still alive?Ó 13 This is not about participation, remembrance, and forgetting. What we transmit are the bare signals indicating that we are still alive. ÊÊÊÊÊÊÊÊÊÊA deconstructivist reading of social media shouldnÕt venture, once again, to reread the friendship discourse (Òfrom Socrates to FacebookÓ) or to take apart the Online Self. No matter how hard it is to resist the temptation, theorists should shy away from their built-in ÒinterpassiveÓ impulse to call for a break (Òbook your offline holidayÓ). This position has played itself out. Instead, we need cybernetics 2.0 Ð initiatives such as a follow-up to the original Macy conferences (1946 to 1953), but this time with the aim of investigating the cultural logic inside social media, inserting self-reflexivity in code, and asking what software architectures could be developed to radically alter the online e - f l u x j o u r n a l # 4 0 Ñ d e c e m b e r 2 0 1 2 Ê G e e r t L o v i n k W h a t I s t h e S o c i a l i n S o c i a l M e d i a ? 0 9 / 1 2 12.06.12 / 17:29:06 EST social experience. We need input from the critical humanities and the social sciences; these disciplines need to start a dialogue with computer science. Are Òsoftware studiesÓ initiatives up to such a task? Time will tell. Digital humanities, with its one-sided emphasis on data visualization, working with computer- illiterate humanities scholars as innocent victims, has so far made a bad start in this respect. We do not need more tools; whatÕs required are large research programs run by technologically informed theorists that finally put critical theory in the driverÕs seat. The submissive attitude in the arts and humanities towards the hard sciences and industries needs to come to an end. ÊÊÊÊÊÊÊÊÊÊAnd how can philosophy contribute? The Western male self-disclosing subject no longer needs to be taken apart and contrasted with the liberated cyber-identity or ÒavatarÓ that roams around the virtual game worlds. Interesting players in the new media game can be found across the globe, from Africa to Brazil, India, and East Asia. For this, an IT-informed postcolonial theory has yet to be assembled. We should look todayÕs practices of the-social-as-electronic- empathy right in the eyes. How do you shape and administer your online affects? To put it in terms of theory: we need to extend DerridaÕs questioning of the Western subject to the non- human agency of software (as described by Bruno Latour and followers of his Actor Network Theory). Only then we can get a better understanding of the cultural policy of aggregators, the role of search engines, and the editing wars on Wikipedia. …