Comments on iPhone Cloning of Humanity by Mitch Santell
The change is very subtle but you notice it still the same. What is it? The darting of eyes in the supermarket here in America as patrons (we call them guests), decide if they should pass you on the left or on the right.
The reason that most people don’t know is that the level of wireless wi-fi and radiation coming off portable smartphone devices, plus the cloning off of your thinking skills is enough to take for one person.
In atomization, the subcultural mode’s local communities cannot hold together, because they no longer deliver adequate meaning. The subcultural solution to the problems of self and society—intermediate-scale subsocieties that buffer individuals from national institutions—failed.
Instead, society moves onto global interactive media. Internet social networks support larger, geographically dispersed virtual communities. You no longer need to be in the happening place to get access to a genre or scene. You may not know the gender, race, or nationality of some of your closest friends. It is wonderful to find people who share your nearly-unique interests—but can online relationships replace in-person ones? Can electronic communities provide the same benefits as local ones?
The vestiges of systematic social organization are crumbling. As culture and society atomize, it becomes impossible to maintain a coherent ideology. Religions decohere into vague “spirituality,” and political isms give way to bizarre, transient, reality-impaired online movements. Decontextualized, contradictory, intensely-proclaimed religious and political “beliefs” displace legacy systems of meaning. These are not beliefs in an ordinary sense, but advertisements of personal qualities and tribal identification. The atomized mode generates paranoia, because without the systematic mode’s “therefores,” its structure of justification, there are no memetic defenses against bad ideas.
Read more here: http://bit.ly/2sqpHy5
Technology divides us more than anything else. The more I read and observe, the more I am convinced of this.
Dystopia is everywhere. No longer just a narrative form in the vein of 1984 or Soylent Green, the very word is seeping into our daily news and culture, invoked as readily in the pubs of London as the checkpoints of Gaza. Far from “an imagined … society in which there is great suffering or injustice, typically one that is totalitarian or post-apocalyptic,” dystopia is now used to describe Facebook, Brexit, biometric data, militancy, antibiotic resistance, and HQ Trivia.
A 2017 article in the Nation summed up a great deal of liberal feelings about the current political climate: “With the election of an uber-narcissist incapable of distinguishing between fact and fantasy, all the dystopian nightmares that had gathered like storm clouds on the horizon—nuclear war, climate change, a clash of civilizations—suddenly moved overhead.”
Of course, the Western political and economic upheavals of the past few years are about as dystopian as a party balloon next to the reality of life in, say, North Korea, whose government sums up the rights of its citizens with a simple phrase—“One for all and all for one”—better known in the West for a book that is probably not discussed much in Pyongyang. Like Stalinist Russia and Nazi Germany before it, the totalitarian oppression of the DPRK feels so remote that it becomes almost pantomime. The hysterical weeping of party officials at the death of Kim Jong-il and the assassination of Kim Jong-un’s defector brother, with the killers allegedly told it was part of a “prank” show, feel closer to fiction than fact—stories to be marvelled at, rather than profound human truths. Propaganda and history collide, blurring the lines between fiction and reality; as these lines move, so does our cultural understanding of dystopia.
More here: https://slate.me/2so2Djj
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