What’s new about social media?

According to dweinberger:

I’m on a panel about “What’s Next in Social Media?” at the National Archives tonight , moderated by Alex Howard, the Government 2.0 Correspondent for O’Reilly Media, and with fellow panelists Sarah Bernard, Deputy Director, White House Office of Digital Strategy; Pamela S. Wright, Chief Digital Access Strategist at the National Archives. It’s at 7pm, with a “social media fair” beginning at 5:30pm.

I don’t know if we’re going to be asked to give brief opening statements. I suspect not. But, if so I’m thinking of talking about the context, because I don’t know what social media will be:

1. The Internet began as an open “address space” that enabled networks to be created within it. So, we got the Web, which networked pages. We got social networks, which networked people. We are well on our way to networking data, through the Semantic Web and Linked Open Data. We are getting an Internet of Things. The DPLA will, I hope, help create a network of cultural objects.

2. The Internet and the Web have always been social, but the rise of networks particularly tuned to social needs is of vast importance because the social determines all the rest. Indeed, the Internet is a medium only because we are in fact that through which messages pass. We pass them along because they matter to us, and we stake a bit of selves on them. We are the medium.

3. Of all of the major and transformative networks that have emerged, only the social networks are closed and owned. I don’t know how or if we will get open social networks, but it is a danger that as of now we do not have them.

Interconnectedness

Hypertextuality

Hypertextuality is a postmodern theory of the inter-connectedness of all literary works and their interpretation.

The prefix 'hyper' is derived from the Greek 'above, beyond or outside'. Hence hypertext has come to describe a text which provides a network of links to other texts that are 'outside, beyond and above itself'.

According to Gerard Genette in Palimpsestes, a book about hypertextuality, "hypotext" refers to the source of the text, as well as to previous editions or versions of it. Hypertext is related to paratext, which includes information that accompanies the text itself (illustrations, preface or introduction).

See also

• Intertextuality
• Paratext

References

1. ^ Genette, Gérard (1997). Palimpsests: literature in the second degree. Translated by Channa Newman and Claude Doubinsky. Lincoln, Nebraska: University of Nebraska Press. ISBN 0-8032-7029-1. OCLC 36001432.http://books.google.com/books?id=KbYzNp94C9oC. Retrieved 6 April 2009.

see http://www.hypertext.belarus.pomorze.pl/

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Move paradigm in hypertextuality

This text is Apture enhanced (click or underline words you need ton inspect).

Some hypertext theorists take an extreme view of the notion that readers should be expected to move by example or paradigm. A group of theorists calling themselves only "The Critical Art Ensemble" argue,

the tyranny of paradigms may have some useful consequences (such as greater efficiency within the paradigm), but the repressive costs to the individual (excluding other modes of thinking and reducing the possibility of invention) are too high. Rather than being led by sequences of signs, one should instead drift through them, choosing the interpretation best suited to the social conditions of a given situation .

Again, paralogic hermeneutics is remarkably prepared to agree. Kent states that the piece of communication (icon, sentence, utterance) is forever separated from the consequence of its existence. Kent revisits Derrida on this subject:

Our inability to reduce every use of language to one hermeneutic strategy come about because of the iterability of the sign or sentence; as Derrida phrases it, 'the sign possesses the characteristic of being readable even if the moment of its production is irrevocably lost and even if I do not know what its alleged author-scriptor consciously intended to say at the moment he wrote it, i.e., abandoned it to its essential drift'.

In refusing to predict the inventive accommodation that allows for communication, proponents of paralogic hermeneutics do accommodate the nebulous nature of hypertextual movement. When I surf the web, I rarely end in a predictable spot. Therefore, I find myself paying closer attention to my path and the connections between seemingly disparate web texts. This attention to the connections often helps me to recognize patterns that would otherwise go unnoticed. More traditional texts, in attempting to control "drift", may try to keep readers moving along a certain track, but if an individual traces her own path toward understanding a concept, there are inevitably twists and turns that create a road to knowledge that no other mind would, or could re-create.

Predictable spot

When I surf the web, I rarely end in a predictable spot.

Therefore, I find myself paying closer attention to my path and the connections between seemingly disparate web texts. This attention to the connections often helps me to recognize patterns that would otherwise go unnoticed. More traditional texts, in attempting to control "drift", may try to keep readers moving along a certain track, but if an individual traces her own path toward understanding a concept, there are inevitably twists and turns that create a road to knowledge that no other mind would, or could re-create.

While the challenge of hypertextual drift may prove too much for some literary theories, paralogy and, in particular, paralogic hermeneutics seems well equipped to deal with the phenomenon. There are differences between the old way and the new, but i can show that a theory which informs paper-based technology helps to accurately describe the reality of matching author, text, and reader in the world of hypertext as well.

New writing technology approaches the origin of langage

A significant feature of hypertext environments is their capacity for inclusion, their construction of a vast and necessarily unfinished order of documents striving to represent the knowledge (and the agon) of a discipline.

My former hypertext phonereader/metabole - hypertext essay - was based upon 20 different topics.

This one hypertextopia/metabole focuses on three philosophers and three of their personal philosophical principles:

1. Walter Benjamin and his replacement of Plato's theory of forms and Ideas by a theory of linguistics and textual writing. Paradoxically, new writing technology approaches the origin of langage.
2. Martin Heidegger and his latest ontology of permanent mutation: at last, Being has to be metabolized.
3. Cornelius Castoriadis and his creating "social imaginary signification" that cannot be deduced from rational or real, empirical elements or specific forces.

As yet, no boundless writing space exists, so I have had to try to create my own simulacrum of a textual domain. I have tried to exploit hypertext's capaciousness by offering extended passages from some of authors I cite. The current state of copyright law, however, precludes posting works in their entirety (and frankly, scanning or typing that much stuff would have been too tedious and time-consuming anyway). I have, therefore, included less than 10% of any given work to comply with the "fair use" provisions of the law.

Sometimes, all you will want is a standard bibliographical reference -- just enough to enable you can to get the book or article and read it in its entirety, without my noisome interjections, distracting comments, and distorting editorial decisions. Simple references to page numbers will occur in the text and the full bibliographic information will occur on the list of works cited (a link should take you directly from an author's name to the bibliography). An extended passage from the cited work is available whenever a citation is associated with this symbol )°°°°°°°°°°°°°°) .

There are approximately 11658 nodes and 180.000 links in this hypertext essay.

NOW enter the Hypertext _ Hypertextopia

MetaBlog english different posts

Rejoignez le Journal de l'Hypertexte en anglais (posts du jour différents de ceux ici présents) -
Connectez-vous sur hypertextual.net l'Hypertexte Principal de la Solution -

Diffusion du flux

Tous les eBooks accessibles sur Phonereader.GoogleBooks

Entrez dans la Bibliothèque pour readers mobiles de Phonereader.eu

Materiality matters

Starting out from the fact that there is a crucial link between the sensory–motor experience of the materiality of the support and the cognitive processing of the text content, the study conducted by Morineau finds that the e-book does not provide the external indicators tomemory in the way that a print book does.

In the e-book, the connection between the text content and the material support is split up, allowing the technological device to display a multitude of content that can be altered with a click. The book, by contrast, is a physicallyand functionally unitary object where the content cannot be distinguished from thematerial part. Hence, they conclude that the e-book ‘does not serve as an unambiguous index to indicate a field of knowledge on the basis of its particular physical form’ (Morineau et al., 2005, p. 346). This is an interesting conclusion in a time when different versions of the e-book (iRex Technologies’ iLiad, or Amazon’s Kindle, for instance) and other mobile technologies (such as mobile phone novels in Japan: see Ito, Okabe &Matsuda, 2005) are again being launched as potentially replacing the print book (both inand out of schools), after their dismal and quite spectacular failure a decade ago. Once again, the question begs itself: will we be reading novels on screen – perhaps on our mobile phones – in the future?

see Anne Mangen

see FrenchTheory

Augustine and metaphysics

Jean-Luc Marion claims that the word ‘metaphysics’ does not apply to ancient thought at all – despite the fact that Heidegger regularly cites Aristotle as exemplifying ‘the onto-theo-logical structure of metaphysics.’

Scholars such as P. Aubenque, J.-F. Courtine, T. De Koninck, F. Nef have shown that Aristotle's plural and aporetic investigations do not constitute an ontotheology in the sense developed by the commentators such as Alexander of Aphrodisias and Simplicius, or by Avicenna, a theory in which the notion of being, whether analogical or univocal, acts as a pivot in a systematic ontology of universal ens commune grounded in the divine summum ens. But in a broader, simpler and more radical sense, Aristotle is surely a metaphysician, identifying being as ousia, substance, and grounding beings causally in the supreme being, the divine 'self-thinking thought.' Let us not forget the phenomenological bearing of Heidegger's thought. It is from the intellectualization of the phenomenon of the ontological difference between beings and their being that metaphysics emerges; and metaphysics from the start is ontotheology, that is a logos about being. Heidegger wants to return to a different kind of logos, a legein that sets forth being and beings in their primary phenomenological senses, before the construction of a metaphysical logos.

Marion's position has the effect of cutting off Augustine from the history of metaphysics, and situating him in an extraterritorial realm of purely Christian thought. With the phenomenological purism that is his hallmark, Marion can thus clear the ground for a ‘reduction’ of Augustine in terms of a number of ‘saturated phenomena’ such as divine truth that enlightens conscience or the ineffable divine ultimacy. These phenomena are severed from their close relationship to Neoplatonic experience of similar realities, or rather, in Augustine’s own view, of the same realities.

see Joseph S. O'Leary

see Journal de l'Hypertexte en philosophie