Being Authentic Inward A Basis Of Spin

A summary of:
Schultze, Q. J. (2002). Habits of the High-Tech Heart: Living Virtuously inwards the Information Age. Baker Academic: Grand Rapids, MI, USA.
Chapter v - Being Authentic inwards a World of Spin

This chapter was somewhat less helpful, because it was total of the same onetime arguments virtually identities online beingness faux in addition to harming the social fabric, blah blah (e.g.): "Cyberspace is ane 'place' where people tin create so many contradictory self-identities that they no longer convey a coherent self in addition to hence no possibility for authenticity" (136). He does add together some nuance to the declaration inwards the sense that he articulates it every bit a moral occupation alongside a religiously inspired solution: "If cyberspace is to avoid disingenuous persona-making, it must cultivate authentic communication anchored inwards shared commitments to truthfulness, empathy, in addition to integrity" (117).

First virtually truthfulness:

Schultz writes that "McLuhan later on transformed the concept of 'noosphere' into his ain notion of the emerging 'global village,' a secular version of the Christian sentiment of the eventual unity of all believers. McLuhan imagined that the Almighty is acquaint inwards technology, converting the the world to a mutual faith" (119). The organized faith is inwards the belief that applied scientific discipline is wonderful, that it is our salvation. Jacques Ellul explained that symbol brokers create "explanatory myths," which tell us precisely why applied scientific discipline is proficient for us: "Regardless of whether they are true or false, these kinds of myths affirm our organized faith inwards information technology" (126). Perhaps I'm naive, but I didn't realize in that location were people whose project it was to live on a symbol broker. I gauge I sentiment - in addition to even so retrieve - that nosotros convey elevated for sure people to positions of potency based on charisma (although don't inquire me to explicate why Bill O'Reilly, for example, is charismatic - I retrieve he's simply actually proficient at the Imperius Curse). These people are selected for elevation because they brand sense for their time, i.e. they mesh alongside our growing agreement of the the world simply about us. And when they speak, they confirm these preconceptions. It is a self-perpetuating, self-congratulating loop: applied scientific discipline is great.

I've been reflecting on this occupation of authenticity/truth/trust a lot recently. There is no inherent trust inwards online relationships, in addition to many people are working on the occupation of how you lot tin pattern artificial trust mechanisms into software/the Internet. One instance is user feedback, e.g. Ebay. But fifty-fifty if nosotros could safeguard our online relationships, all nosotros are doing is removing the demand to trust each other inwards to a greater extent than organic ways! There is something spiritual virtually trusting someone, I would argue. And it has zip to practice alongside whether other people convey provided information points that demo that this mortal is 98% trustable.

Next to empathy. "Empathy requires us to forego our ain rhetorical agendas at times for the sake of considering others' interests rather than our own" (133). What it boils downwards to is over again that applied scientific discipline promotes individualism in addition to ultimately selfishness. The give-and-take comes downwards from the Greek empatheia, which means, "entering into the suffering, beingness 'in passion' alongside ane another" (133). Schultze argues that inwards business office the facelessness, the anonymity of the Internet makes it really hard for us to sense empathy - I gauge because nosotros don't convey a belief inwards the authenticity of those individuals who may live on suffering: if my 'self' is non especially existent inwards this space, in addition to so other people are non especially existent either.

I shall destination alongside this. Schultze, beingness random again, reminds us that "the Greek techne - the rootage give-and-take for 'technology' - is besides the rootage for the give-and-take 'art'" (119). I wonder why it is that nosotros don't process applied scientific discipline evolution every bit an art; why it is devoid of this connotation. Would nosotros live on developing every bit quickly, without reflection, if nosotros sentiment of technological development? What if nosotros sentiment if it every bit a craft? - would nosotros process it alongside the reverence nosotros should? - would nosotros convey a to a greater extent than spiritual human relationship alongside the objects of our creation?