Die Berichterstattung zu WikiLeaks folgt einem bekannten Muster massenmedialer Aufmerksamkeit. Erst ist alles wunderbar und heldenhaft, dann plötzlich skandalös und irgendwie nervig, um schliesslich als eh-nichts-neues wieder ad acta gelegt zu werden. Auch wenn es scheint, dass wir bereits in der dritten Phase angekommen sind, wäre es falsch, jetzt einfach zur Tagesordnung zurück zu kehren.
Personal Web searching in the age of semantic capitalism: Diagnosing the mechanisms of personalisationBy felix on 07 Feb 2011
I'm very happy, our new paper on the personalization of search results is out now. To our knowledge, it's the first to do empirical research in a systematic way on how personalized results actually differ from non-personalized results and interpret the results within a critical framework.
First Monday > Volume 16, Number 2 - 7 February 2011
Personal Web searching in the age of semantic capitalism: Diagnosing the mechanisms of personalisation.
Martin Feuz, Matthew Fuller, Felix Stalder
Thema: Top Secret a.D. - Wie gefährlich ist die Wahrheit? Eine Diskussionsrunde zu Wikileaks und den Rolle staatlicher Geheimnisse in der Demokratie, Sendung vom 20.01.2011 | Dauer 90 Minuten. Die Sendung ist in der Mediathek als Stream abrufbar.
So unübersichtlich und verwirrend wie die Lawine aus Dokumenten sind die Hintergründe und Folgen von WikiLeaks: Was sind die Motive von Julian Assange? Geht es ihm um demokratische Transparenz? Oder um die »krypto-anarchistische« Weltrevolution? Wer soll all die Akten und Depeschen auswerten? Und: Welche Folgen hat die Affäre für die Politik? Erleben wir das Ende der Geheimdiplomatie oder den Anfang einer viel geheimeren Diplomatie? Die Autoren versuchen in ausführlichen Hintergrundanalysen und Kommentaren, aus unterschiedlichen Blickwinkeln Schneisen ins diskursive Durcheinander zu schlagen, noch während hier möglicherweise Geschichte gemacht wird
Eine sehr schöne Sammlung an Texten, beileibe nicht nur wegen meines Beitrags "Wikileaks und die neue Ökologie der Nachrichtenmedien"
Pourquoi les institutions peinent à conserver leurs secrets
Un site Internet fait trembler l’administration Obama. Armé d’une copie pirate de centaines de milliers de communications diplomatiques, ce média d’un nouveau genre a commencé à les publier, le 28 novembre 2010, en lien avec plusieurs titres de presse. Les Etats-Unis ont réagi avec véhémence. Mais, quoi qu’il advienne de WikiLeaks, rien ne peut désormais empêcher ces « fuites » de continuer à se produire.
This article, published in the French, Spanish and Portuguese editions of Le Monde Diplomatique (01/2011) is a revised version of my article on Contain This! Leaks, Whistle-Blowers and the Networked News Ecology which originally appeared in mute magazine (04.11.2010).
The Ethics of Sharing
Call for Papers for Vol. 15 - July 2011
- Deadline for extended abstracts: January 31, 2011
- Notification of acceptance to authors: February 8, 2011
- Deadline for full articles: April 30, 2011
- Publication: July, 2011
Sharing has emerged as one of the core cultural and ethical values native to the networked environment. It is built both into the technical protocols that make up the Internet, and holds together distributed, mediated communities and
organizations (even if they try to limit sharing to members inside the organizations).
In information ethics, sharing has implicitly been discussed in terms of privacy, intellectual property, secrecy, security and freedom of speech, which together define the social character of the information environment. But recent developments such as WikiLeaks have shown that there is a need to go beyond discussing the legitimacy of access or restrictions. We need to address the motivations and ethical positions that compel people to share information, even at considerable risk to themselves. Has sharing of information a special virtue of the information society? How are choices of sharing or withholding information justified? Is sharing subversive of the new global information regime, or an integral aspect of it?
This issue of IRIE brings together contributions towards an ethics of sharing that embeds the technological potentialities in lived social experience. In our understanding, information ethics "deals with ethical questions in the field of digital production and reproduction of phenomena and processes such as the exchange, combination and use of information."
The Dictionary of the Human Economy is out now. It's an amazing collection of some 30 concepts of social alternatives (see table of contents). I'm very happy that my entry on "Digital Commons" is included here. You can get it in any good book store and, of course, online.
About the Book
The global financial crisis has renewed concern about whether capitalist markets are the best way of organizing economic life. Would it not be better if we were to treat the economy as something made and remade by people themselves, rather than as an impersonal machine?
The object of a human economy is the reproduction of human beings and of whatever sustains life in general. Such an economy would express human variety in its local particulars as well as the interests of all humanity.
The editors have assembled here a citizen’s guide to building a human economy. This project is not a dream but is part of a collective effort that began a decade ago at the first World Social Forum in Porto Alegre, Brazil, and has gathered pace ever since.
Over thirty original essays address topics that range from globalization, community participation and microcredit to corporate social responsibility and alternative energy. Each offers a critical guide to further reading.
The Human Economy builds on decades of engaged research to bring a new economic vision to general readers and a comprehensive guide for all students of the contemporary world.
WikiLeaks is one of the defining stories of the internet, which means by now, one of the defining stories of the present, period. At least four large-scale trends which permeate our societies as a whole are fused here into an explosive mixture whose fall-out is far from clear. First is a change in the materiality of communication. Communication becomes more extensive, more recorded, and the records become more mobile. Second is a crisis of institutions, particularly in western democracies, where moralistic rhetoric and the ugliness of daily practice are diverging ever more at the very moment when institutional personnel are being encouraged to think more for themselves. Third is the rise of new actors, 'super-empowered' individuals, capable of intervening into historical developments at a systemic level. Finally, fourth is a structural transformation of the public sphere (through media consolidation at one pole, and the explosion of non-institutional publishers at the other), to an extent that rivals the one described by Habermas with the rise of mass media at the turn of the 20th century.
Parlem del cànon i dels nous models de negoci en l'era digital amb Felix Stalder i Peter Sunde, que han pres part en el Fòrum d'Accés a la Cultura a l'era digital, congregat a l'Arts Santa Mònica de Barcelona.
I spent the last few days at the Free Culture Forum in Barcelona, which was focusing on sustainability of free culture.
One of the main themes of the discussion was the culture flatrate and the collecting societies. In part because the main organizer of the forum, exgae, is in a high-stakes fight with the Spanish collecting society, sgae. In part, because the notion of a culture flatrate appears to be gaining some ground politically. I use the qualifier 'appears' on purpose, because I haven't seen it at all, but others, who are more deeply plugged into the back channels of the policy process, are saying so.
The discussion, though, was rather unproductive, confusing and exhausting, mainly because the two concepts are mutually exclusive.
Free Culture, in its most basic notion, is about the resources and rights available to every individual to make a contribution of his or her choosing to culture (a distributed system of meaning) and to communicate the activities to anybody he or she wishes to. It is a transformative view of culture were the input and output of the productive process are not categorically distinct, implying that existing cultural artifacts and processes are part of the resources available to everyone.