The murmur of the snarkmatrix…

Jennifer § Two songs from The Muppet Movie / 2021-02-12 15:53:34
A few notes on daily blogging § Stock and flow / 2017-11-20 19:52:47
El Stock y Flujo de nuestro negocio. – redmasiva § Stock and flow / 2017-03-27 17:35:13
Meet the Attendees – edcampoc § The generative web event / 2017-02-27 10:18:17
Does Your Digital Business Support a Lifestyle You Love? § Stock and flow / 2017-02-09 18:15:22
Daniel § Stock and flow / 2017-02-06 23:47:51
Kanye West, media cyborg – MacDara Conroy § Kanye West, media cyborg / 2017-01-18 10:53:08
Inventing a game – MacDara Conroy § Inventing a game / 2017-01-18 10:52:33
Losing my religion | Mathew Lowry § Stock and flow / 2016-07-11 08:26:59
Facebook is wrong, text is deathless – Sitegreek !nfotech § Towards A Theory of Secondary Literacy / 2016-06-20 16:42:52

Was Marc Ambinder actually a blogger?

Today Last week, Marc Ambinder reached the end of his tenure as a politics blogger for the Atlantic, and toasted the event with a thoughtful post on the nature of blogging. The central nugget:

Really good print journalism is ego-free. By that I do not mean that the writer has no skin in the game, or that the writer lacks a perspective, or even that the writer does not write from a perspective. What I mean is that the writer is able to let the story and the reporting process, to the highest possible extent, unfold without a reporter’s insecurities or parochial concerns intervening. Blogging is an ego-intensive process. Even in straight news stories, the format always requires you to put yourself into narrative. You are expected to not only have a point of view and reveal it, but be confident that it is the correct point of view. There is nothing wrong with this. As much as a writer can fabricate a detachment, or a “view from nowhere,” as Jay Rosen has put it, the writer can also also fabricate a view from somewhere. You can’t really be a reporter without it. I don’t care whether people know how I feel about particular political issues; it’s no secret where I stand on gay marriage, or on the science of climate change, and I wouldn’t have it any other way. What I hope I will find refreshing about the change of formats is that I will no longer be compelled to turn every piece of prose into a personal, conclusive argument, to try and fit it into a coherent framework that belongs to a web-based personality called “Marc Ambinder” that people read because it’s “Marc Ambinder,” rather than because it’s good or interesting.

My esteemed coblogger tweeted some terrific observations about Ambinder’s post:

@mthomps @robinsloan Now you can blog and be a reporter in a different way from how Ambinder & The Atlantic think of those two things.less than a minute ago via YoruFukurou

@mthomps @robinsloan But Ambinder’s (& others’) conception of “reporter” & Atlantic’s (& others’) conception of blogging are incompatible.less than a minute ago via YoruFukurou

I expect when Tim has more than 140 characters, he’ll nod to the fact that The Atlantic’s website actually encompasses many different ideas of what blogging means – from Andrew Sullivan’s flood of commentless links and reader emails to Ta-Nehisi Coates’ rollicking salons to Ambinder’s own sparsely-linked analyses. And beyond the bounds of the Atlantic there are so many other ideas, as many types of blogs as there are types of books, and maybe more – Waiter Rant to Romenesko to Muslims Wearing Things to this dude’s LiveJournal to BLDGBLOG.

That Ambinder’s essay doesn’t really acknowledge this – that it seems so curiously essentialist about a format that’s engendered so much diversity – disappoints me, because he’s such a thoughtful, subtle writer at his best. His sudden swerve into the passive voice – “You are expected to not only have a point of view” – briefly made me worry that he intends to become one of those print journalists who uses the cloak of institutional voice to write weaselly ridiculous phrases such as “Questions are being raised.”

It puzzles me that the same fellow who wrote that “a good story demolishes counterarguments” would casually drop the line, “Really good print journalism is ego-free.” “What I mean,” Ambinder says, “is that the writer is able to let the story and the reporting process, to the highest possible extent, unfold without a reporter’s insecurities or parochial concerns intervening.” I think I know what type of long-form journalism he’s referring to – there’s a wonderful genre of stories that make their case with a simple, sequential presentation of fact after unadorned fact. The Looming Tower. The Problem from Hell. David Grann’s stunning “Trial by Fire” in the New Yorker.

But there’s an equally excellent genre of journalism that foregrounds the author’s curiosities, concerns and assumptions – James Fallows’ immortal foretelling of the Iraq War, Atul Gawande’s investigation of expenditures in health care. This is ego-driven reporting, in the best possible way. For every Problem from Hell, there’s another Omnivore’s Dilemma. Far from demolishing counterarguments, Ambinder’s mention of “ego-free journalism” instantly summons to mind its opposite.

Likewise, his contention that “blogging is an ego-intensive process” has to grapple with the fact that some of the best blogging is just the reverse. It doesn’t square with examples such as Jim Romenesko, whose art is meticulously effacing himself from the world he covers, leaving a digest rich with voice and judgment so veiled you barely even notice someone’s behind it. In fact, contra Ambinder, I’ve found that one of the most difficult types of blogging to teach traditional reporters is this very trick of being a listener and reader first, suppressing the impulse to develop your own take until you’ve surveyed others and brought the best of them to your crowd. Devoid as it is of links, non-Web journalism often fosters a pride of ownership that can become insidious – a constant race to generate information that might not actually help us understand the world any better, but is (1) new and (2) yours. Unchecked, that leads inevitably to this.

In just the way Marc Ambinder’s post wasn’t necessarily an attack on blogging, this isn’t necessarily a defense of it, or an attack on traditional journalism. If Ambinder recast his musings on blogging in a slightly different way, I’d actually agree with him wholeheartedly. If, as I’ve been arguing in this post, the form is flexible enough to encompass so many approaches, that means every choice contributes to a blog’s unique identity. Perhaps more than any other publishing/broadcasting format, a blog is a manifestation of the choices and idiosyncrasies of its authors.

And I think this is what Ambinder’s experience reflects – his choices and his idiosyncrasies. He chose to blog about national politics – an extraordinarily crowded (and particularly solipsistic) field. To distinguish himself from the crowd, he chose to craft a persona known for its canny insider’s pose and behind-the-scenes insights. I think it was a terrific choice; I’ve enjoyed his Atlantic writing a lot. But there’s little essential about the format that compelled him to this choice.

The title of this post is, of course, facetious. (Although I’d kind of love it if the pointless “Who’s a journalist” debates gave way to pointless “Who’s a blogger” ones.) Of course Marc Ambinder was a blogger – he tended to a series of posts displayed on the Web in reverse-chronological order. Beyond that, there are common patterns and proven techniques, but very few rules. Print imposes more constraints, but some folks find a sort of freedom in that. I hope Marc Ambinder does, and I hope to read the product.


ONAmarket: Don't call it UGC!


ONAmarket: Rebooting the News


ONAmarket: Rethinking Online Comments

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Snark by Snark er … ONAmarket

As the official Snarkmarket liveblogger, I’m always on the lookout for good stuff to liveblog. This morning’s event is the intro panel for the Online News Association conference in DC.


A family resemblance of obsessions

At HiLobrow, Matthew Battles interviews Tim Maly about his 50 Cyborgs project, for which Robin and I both wrote posts. Tim (Tim M, the other Tim) has a lot of nice things to say about Snarkmarket, and the whole interview is in part a response to Robin’s call for a postmortem on the project, but the interview’s mostly interesting for the smart things Tim says in response to Matt’s smart proddings.


A fair amount of the discussion circles around the nature of language. Here’s a representative chunk, where Matthew asks Tim about whether or not nonfiction criticism needs (or already has) a “fanfic impulse”:

I’m thinking about how Bruce Sterling in particular has identified or refined a series of concepts—spime, atemporality, favela chic, design fiction, to name a few — which people who aren’t students of his, but fans of his critique, sort of take up and extend. Maybe “hilobrow” has pretensions to this kind of conceptul life; “bookfuturism,” too has fans, now, and a life of its own. Of course we’re always doing this sort of thing in public discourse; it’s just a notion I have now that “fandom” becomes another mode or style of relating, alongside classroom, chiefdoms/tribes, and mentorship, among other models. Call it “fancrit”? Or not…

Tim is game, and runs with the “fancrit” idea:

The interesting thing about this, I think, is that where fanfic is necessarily ghettoized (you are playing with someone else’s copyrighted characters and worlds) fancrit is fed by a long academic tradition of fighting for mindshare via vocabulary. Sterling coins spime and that’s a meaningful event only to the extent that he can lose control of it. He wins when people start using the word without bothering to attribute it to him. Clynes & Kline coin cyborg and they end up winning to the point where Clynes becomes irritated with the way the meaning shifts and is twisted.

If you don’t get that etymological/genealogical twisting of cyborg from Clynes and Kline’s original, limited meaning, you don’t get 50 posts about it; the term itself isn’t generative or potent enough to move beyond its first-generation instance. It’s a concept that can’t conceive, in the sexual/reproductive sense.


That’s the power of language, which can be a dangerous power — it’s always exceeding our ability to, Humpty-Dumpty like, determine once and for all what words mean.

But it also means that words can be put into motion without permission, without determination — that they can circulate without anyone needing to hold them fast, or play Pope to decide what’s in and what’s out. They have a life of their own.

This is what I also like in Bruce Sterling’s comment on TM and MB’s conversation:

Some remarkable stuff in this discussion about positioning for niche intelligentsia eyeballs in the modern post-blogosphere. I think people used to call that activity “publishing,” but nowadays it’s a creolized effort badly in need of a neologism.

We don’t have a word for this! Let’s make one up! We have an old word, but it doesn’t work any more; it doesn’t mean what it should, or it means too much. Let’s let it go! Let it mean something else — and we can all talk about this in a different way.


I have something that I’m fond of saying, and it’s totally drawn from my training in philosophy: sometimes the most important thing you can do in an argument is to point out that we don’t have to talk about it the way we’ve always talked about it.

If you asked me to boil down the “real meaning” of the Bookfuturist manifesto I wrote, I’d say it’s that. We almost always talk about the relationship between culture and technology in very predictable ways that don’t solve problems. So let’s not talk about them that way anymore.

If you want a better example, look at this post on education, pointed to me by Rob Greco:

The “problems” we face with schools are right now are less about the schools themselves and more about a lack of vision and a fear of change. Put simply, the age-grouped, subject-delineated, 8 am-2 pm, September-June, one-size-fits-all system that we have makes the process of education easy. The realities of personal, self-directed, real problem-solving learning in a connected world are anything but.

Still, the hardest reality right now is that there is no groundswell to do school differently, not just “better.” Seems it’s easy to see a path to “better.” “Different” is just too scary.


If you want to do philosophy, or to show someone what it means to do philosophy, even your grandma, or a seven-year-old, get a group of people into a room and ask them, “what is a sport?”

Quickly, you’ll get strong opinions. Some people don’t think golf is a sport; other people don’t think figure skating should be one. Is dodgeball a sport? What about “tag”? (Some people are really good at tag.) Table tennis? Video games? Cheerleading? If not, why not? Eventually, people will try to come up with definitions. The definitions will resolve some problems but inevitably, they’ll exclude something that everyone in the room agrees is at least a borderline case.

What’s great about it is that you’re not arguing about the fundamental nature of the universe, drawing on complex symbolic logic, or questioning people’s ethical or religious beliefs (you know, depending on how strongly they feel about baseball).

You haven’t assigned any reading. There’s no mathematical equation to be solved, reference work to consult, or tool to be used to solve the problem. But everyone agrees that you’re talking about a real thing, something that actually exists and is relatively important, and at least for most of us, worth having an opinion about.

All you’re doing is asking everyone in the room to ask themselves: when I use such-and-such a word, what do I mean? What am I assuming? What am I committing myself to? If there’s a dispute between two people about how to use a word or what it means, how do we resolve it? How do we decide with language how we use language? And how do we do this, for the most part, completely organically and without great complication?

It’s a wonder. And it deserves to be wondered at.


Tim Maly has a great phrase for the group he gathered to work on 50 Cyborgs:

I’m lucky to have this great community (clique?) that’s emerged around a bunch of people whose work I love who have a family resemblance of obsessions.

“Family-resemblance,” if you don’t know, is an important phrase in philosophy. It’s the phrase Ludwig Wittgenstein uses to describe just the process I described above — how words like “game,” “sport,” “cyborg,” “community,” “book,” or “publishing” don’t have a single fixed meaning, a picture of a thing that you can match to each word, like God’s own dictionary.

Instead we’ve got this sloppy, fleshy language that generates and regenerates itself over time and across space and forms new clusters and meanings, and we can’t even collect the entire extension of the concept; all we can say is this word is used in such-and-such-a-way, and, within the broad unspoken assumptions of the lifeworld of a particularly community, we know what we mean and we know how to resolve misunderstandings.

Blogs — the best blogs — are public diaries of preoccupations. The reason why they are preoccupations is that you need someone who is continually pushing on the language to regenerate itself. The reason why they are public is so that those generations and regenerations and degenerations can find their kin, across space, across fame, across the likelihood of a connection, and even across time itself, to be rejoined and reclustered together.

Because that is how language and language-users are reborn; that is how the system, both artificial and natural, loops backward upon and maintains itself; because that is how a public and republic are made, how a man can be a media cyborg, and also become a city. That’s how this place where we gather becomes home.


All the pieces matter: Monopoly and The Wire


The Poke is a UK satirical site, a little bit like Chicago’s The Onion. Thursday, they published a fake news article about a version of Monopoly — complete with a fully-imagined and -illustrated fake gameboard — branded on the beloved HBO series The Wire:

“The Wire is all about corners,” says Hasbro spokesperson Jane McDougall, “and the Monopoly board is all about corners. It was a natural fit.” Based around the journey a young gangster might take through the fictionalised Baltimore of the show, players move from corner to stoop, past institutions featured in successive series like the school system and the stevedores union, acquiring real estate, money and power before ending up at the waterfront developments and City Hall itself.

There’s a classic scene in the first season of The Wire where D’Angelo (nephew of the drug boss Avon Barksdale and one of the series’s many unlikely protagonists) tries to teach two young dealers who work for him (Bodie and Wallace) how to play chess. Chess quickly turns into an elaborate metaphor to describe the violent realities and unreal ideals of the drug world they all live in:

But of course, it turns out not just to describe the drug world, but any world seen through the lens of The Wire. The two sides of the chess board could be one drug gang warring against another — Avon vs Marlo Stansfield. It could be the police detail trying to catch and trap the leader of one of the gangs. In the world of the police, too, pawns are expendable, and the people at the top fall under a completely different logic. (Every so often, a pawn will be transformed — like Prez, the hapless street cop who becomes first an invaluable decoder and data-miner and eventually, a middle school math teacher.)

But the single-plane, A vs B world of chess is really only an adequate metaphor for the narrow world of The Wire‘s first season, the immediate objectives that eventually get unravelled. As Stringer Bell tries to tell his partner Avon, “there are games beyond the game.”

That’s the world Stringer tries to navigate. You begin with drugs, fighting for corners. Then you step back, build institutions – other people work for you. Eventually, you transcend the street level and become a power broker, directing traffic but never touching the street. Then you take your ill-gotten capital — your Monopoly money — and turn it into real capital, by investing in (get this) real estate, political connections, legitimate businesses. Stringer Bell’s dream is Michael Corleone’s dream (which was Joe Kennedy’s dream). Power into wealth and back into power again. But it’s all just business.

That’s where Monopoly comes in. Like chess, Monopoly is about controlling territory. Unlike chess, it’s not neofeudal combat, with handed-down traditions and ideologies of strategy and honor — the illusion that everything is perfectly under the player’s control, that all the pieces in the game are visible.

Monopoly is transparently about money and greed. It lays bare the multiple, adjacent worlds and the interlocking systems that tie them together. (In The Wire, the worlds adjacent to drugs and cops include the ports, politics, the schools, and the media.) You gain territory and choose how you build on it, but you also roll dice and overturn hidden cards that can send you in a completely different direction. It’s actually absurdly easy for players to cheat — especially if you let them control the bank. And every time you pass Go, the game — at least in part — starts over again.

The Wire is about a lot of things — the decline of the American city, the futility of the war on drugs, the corruption of our institutions. It’s also about the gap between our ideologies of how things ought to be as opposed to the way they actually are. “You want it to be one way,” drug kingpin Marlo tells a worn-out security guard who tries to stop him from shoplifting. “But it’s the other way.”

Overwhelmingly, that gap plays out in the field of work. The second season, about the blue-collar port workers, is transparently about work — but really, every season is about workers, bosses, money, promotions, recognition. The innovation of The Wire with respect to its representation of drug gangs and cops is to present them as the mundane, kind of screwed-up workplaces that they are.

And capitalism has always been screwed-up about work. On the one hand, we’ve got Weber: the Protestant idea that work has an ethical value, that everybody has a calling and that we prove ourselves through our success. On the other, we’ve got Marx: the only way the system works is by extracting value from its workers, and the more value it can extract for less investment, the better the people at the top make out. “Do more with less,” as the newspaper editor, mayor, and police bosses say over and over again.

I think this is how I finally came to terms with The Wire‘s last season, which added journalism to the mix. It’s about that disillusionment — the idea that the work of journalism has an intrinsic value, and the corruption of that through cost-cutting and self-serving behavior. And maybe that disillusionment is extra bitter for Simon, who couldn’t stand what capitalism did to his newspaper, his city, its employers, its politics. The gall is too thick.

Simon’s collaborator Ed Burns had a more reconciled view of it; he’d worked as a cop, as a teacher, then a screenwriter/producer, and seemed to find satisfaction in different parts of each of them. It’s Burns’s wisdom we get when Lester Freamon tells Jimmy McNulty — who (like Simon) unleashes his anger on anyone who tries to get between him and his work — “the job will not save you.”

A Wire-themed Monopoly board might have begun as a joke, but let me tell you, Hasbro: you definitely think about it. I posted the link on Twitter, and it was picked up by Kottke and then by Slate, who both attributed me. You wouldn’t believe the reaction people had to this. Just like the series itself, it struck a chord. Also, just think of all the quotes from the series you can use to talk trash while you play:


The Comedy Closer

Bill Murray is 60 years old today, which is a little bit unbelievable. The Beatles, Dylan, and The Stones can be in their 60s, and Woody Allen sometimes seems like he was ALWAYS in his 70s, but Bill Murray? 60? My parents aren’t even 60 yet, but Bill Murray is?

Maybe between movies, he gets in a spaceship that approaches the speed of light– so 60 earth years have passed, but he’s still really (let’s say) 48. He understands aging, all too well, because he’s seen it happen to the people around him at lightning speed, but he himself is only slowly, gently moving through middle age.

HiLobrow has a short but very fine appreciation, which makes me miss their daily HiLo Heroes birthday posts all the more. The erstwhile site only does occasional pieces averaging about one per week now. I’m guessing it’s because the editorial load was too large to bear.

I know the editors, but I haven’t actually asked them why; I know that from my own occasional entry-writer’s perspective, it seemed like way too much work. But golly-gosh, these are still some of my favorite things to read on the web.

Here are some of my favorite Bill Murray clips. Watching them, you see that Murray’s real genius may be in his ability to react to those around him with sanity AND lunacy; like Woody Allen at his peak, he’s George and Gracie rolled into one. He’s such a generous comedic actor, he makes even ciphers like Andie McDowell in Groundhog Day or Scarlett Johanssen in Lost In Translation look great. And because your attention’s still on him, you don’t even notice he’s doing it.

On Twitter, I compared him to baseball closer Mariano Rivera. Murray — maybe especially has he’s gotten older — is the relief pitcher who finishes every game/scene. He makes everybody look better; you’re always talking about him, but somebody else usually gets the win. The starters set the table, and he just kills you a half-dozen different ways. Fastball = punchline, change-up = muted expression, curveball = unexpected character transformation, and a devastating fluttery cut fastball that’s a mixture of all three.


MSU Commencement Speech: May 3, 2001

In Twitter today — and I mean, like ten minutes ago — I got involved in a Twitter discussion with Matt Novak and Mat Honan about our memories of the Cold War. Matt was about six years old when it ended, Mat 17, I was 11, so we all had slightly different memories, but generally each recall the atmosphere of fear and dread we had then.

Mat Honan pointed out that 9/11/2001 hadn’t scared him the way it had many others because he’d grown up in the shadow of nuclear war. The spectacle of the destruction of whole cities, whole nations, is of a different order of magnitude than three-four unconventional attacks on American cities. It just is. Maybe the latter is actually more frightening, because it’s more concrete, in the same way that falling out of a roller coaster scares us more than dying of heart disease. The first one, you can see.

I remembered that I’d been thinking a lot about nuclear war in 2000-2001 — mostly how the threat had been gently fading for ten years, like a fingerprint on glass — and that I’d mentioned it in my very unusual commencement speech that I gave to Michigan State’s College of Arts & Letters in May 2001.

I’d already gotten my BA in Mathematics in the fall, and was finishing my second/dual degree in Philosophy, starting an MA program in Math that everyone knew I’d never finish. (Hey, they gave me a job teaching algebra that spring and that summer!)

I knew I wanted to be a professor, but didn’t know in what; I wrote some awful applications to philosophy programs in Berkeley, Princeton, and Chicago explaining that I was interested in Greek philosophy, Nietzsche, formal logic, and John Locke, which I’m sure pegged me as someone who had no idea what they wanted to do and no clear research program to pursue, and that was probably right. I was still waiting for the official rejection slip from Berkeley, trying to make up my mind whether I was going to split to Chicago for their consolation-prize Masters’ Program, stay in East Lansing and teach more math, or try to find real work.

Paul Gauguin, Where Do We Come From? What Are We? Where Are We Going?
Paul Gauguin, Where Do We Come From? What Are We? Where Are We Going?

I was obsessed with T.S. Eliot and Gauguin, respectively; I wanted to go to Boston that summer to find out more about each of them, but blew out a tire on the way and never made it. I’d already written my commencement speech though. Here it is.

(And before you ask, yes—this is total Sloan-bait for him to post HIS speech that he gave the next year to the BIG room at MSU, assuming he can find it on his hard drive.)

Read more…

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Kanye West, media cyborg

Tim Maly’s #50cyborgs project is unfolding this month, 50 years after the coining of the term “cyborg.” Here at Snarkmarket, our Tim has already contributed. Here’s my addition.

So, I love Tim Maly’s kickoff post: What’s a cyborg? It’s fun, revelatory, provocative, and it uses design to tell its tale. (You know I love that.) Tim laces the post with striking images, and he labels them: This is a cyborg. This is not a cyborg.


But I think he misses one.


Because this is a cyborg, too.


I’m not saying that because of the sampler on the pedestal or the vocoder attached to the microphone (although somebody could do a great #50cyborgs post about the recent robotization of pop vocals). I’m talking about the frame itself. About the image of a star on stage in front of 11 million people. About the digital distribution of that image to screens and eyeballs around the planet. And, most importantly, about the fact that Kanye West has the media muscles to make that happen.

Isn’t there such a thing as a media cyborg?

After you read Tim’s post, you start to see cyborgs all around you. It’s not just people with, you know, gun-legs; it’s anybody who uses a cell phone or wears contact lenses. It’s anybody who brings a tool really close in order to augment some capability.

Aren’t there people who have brought media that close? Aren’t there people who manipulate it, in all its forms, as naturally as another person might make a phone call, or speak, or breathe?

When you think of someone like Kanye West or Lady Gaga, you can’t think only of their brains and bodies. Lady Gaga in a simple dress on a tiny stage in a no-name club in Des Moines is—simply put—not Lady Gaga. Kanye West in jeans at a Starbucks is not Kanye West.

To understand people like that—and, increasingly, to understand people like us (eep!)—you’ve got to look instead at the sum of their brains, their bodies, the media they create, and the media created by others about them. All together, it constitutes a sort of fuzzy cloud that’s much, much bigger than a person.

This hits close to home for me. In fact, it’s the reason I do a lot of the things that I do. At some point in your life, you meet a critical mass of smart, fun, interesting people, and a depressing realization hits: There are too many. You’ll never meet all the people that you ought to meet. You’ll never have all the conversations that you ought to have. There’s simply not enough time.

You know those movie scenes where two characters miss each other by just a fraction of a second, and how it’s so frustrating to watch? You want to reach into the screen and go: Hey, stop! Just slow down. He’s coming around the corner! Well, that’s life—except in life, it’s multiplied a million-fold in every dimension. You can miss somebody not just by a second, but by a century. You can miss somebody not just by a couple of steps, but by the span of a continent.

Media evens the odds.

Media lets you clone pieces of yourself and send them out into the world to have conversations on your behalf. Even while you’re sleeping, your media —your books, your blog posts, your tweets—it’s on the march. It’s out there trying to making connections. Mostly it’s failing, but that’s okay: these days, copies are cheap. We’re all Jamie Madrox now.

Okay, let’s keep things in perspective. For most of us, even the blogotronic twitternauts of the Snarkmatrix, this platoon of posts is a relatively small part of who we are. But I’d argue that for an exceptional set of folks—the Kanyes, the Gagas, the Obamas—it is a crucial, even central, component.

Maybe that sounds dehumanizing, but I don’t think it ought to be. We’re already pretty sure that the mind is not a single coherent will but rather a crazy committee whose deliberations get smoothed out into the thing we call consciousness or identity or whatever. Use your imagination: what if some of that committee operates remotely? If 99.99% of the world will only ever encounter Kanye West through the bright arc of media that he produces—isn’t that media, in some important way, Kanye?

Again: I don’t think it’s dehumanizing. I don’t think it’s dystopian. Any cyborg technology has a grotesque extreme; there are glasses and there are contacts and there are these. So it’s like that with media, too. We all do this; we all use media every day to extend our senses and our spheres of influence. At some scale, sure, things gets weird, and you lose track of you, and suddenly you’re being choked to death by your own robotic arm. But way before you get to that point, you get these amazing powers:

  • The power to reach beyond yourself, outward in space and forward in time.
  • The power to have conversations—really rich, meaningful conversations—with more people than you could ever break bread with.
  • And, increasingly, the power to get reports back from your little platoon—to see how your media is performing.

We’re all media cyborgs now.


P.S. Don’t miss Kevin Kelly’s contribution to #50cyborgs!