Critical review – ‘What Just Happened? a chronicle from the information frontier Essay Example
Critical review – ‘What Just Happened? a chronicle from the information frontier Essay Example

Critical review – ‘What Just Happened? a chronicle from the information frontier Essay Example

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  • Pages: 13 (3568 words)
  • Published: November 27, 2017
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Gleick's book 'What Just Happened?" delves into important topics that will be examined. It is comprised of individual essays offering various viewpoints on technology and public consensus in the 1990s. While Gleick acknowledges potential mistakes and omissions in these essays, he regards them as an excellent foundation for exploring wider concerns.

In this discussion, we aim to examine the events of the past decade from a cultural and chronological standpoint, in order to determine whether we have truly embraced the Information Age or if we are still on its fringes. We will explore how the postmodern era relates to a notable transformation and which individuals will be affected by it. It is worth noting that when we mention "The Information Age," we are specifically referring to the Capitalist or First world. However, it is crucial to acknowledge that there

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are billions of people without internet access who remain largely unaffected by our current 'Information Age'.

"What Just Happened?" examines the explosion of telecommunication and global connectivity during the capitalist world of the 1990s. The emergence of Internet technology brought forth significant changes both externally, such as in the workplace, and internally for individuals. It provided people with the ability to connect with a world that offered instant access, vast amounts of information, freedom, and diversity. In 1992, Gleick discusses how telephone and computer technology merged to create an even more powerful force - a synergy. However, he questions whether we have truly entered the Information Age since our reliance on physical documents and paper remains substantial. Gleick contemplates why people fear being overwhelmed by excessive information. Is it because they are

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afraid of having too much money or happiness? Not necessarily. It seems that what genuinely frightens us is losing control.

According to Gleick's article "Inescapably Connected," the network acknowledges our presence, emphasizing that we are not isolated.

Gleick (2000, p.282) discusses the pervasiveness of information and its lack of sufficient security measures, identifying cyber-terrorism, viruses, and credit-card fraud as significant threats to individuals and national security. He coins this issue as a "frightening intelligence built into the electronic infrastructure," which can instantly access personal details. Portable email devices and predictive software offer convenience but also raise concerns about privacy invasion. Gleick further argues that there is a portion of the population uncomfortable with phone and computer technology who prefer using phones solely for emergencies, creating new challenges in terms of etiquette and social propriety (Gleick, 2000, p.62). Thus, it remains uncertain whether the public's use of cellular phones will continue to be seen as ostentatious or socially impolite.

Many individuals avoid public speaking, leading to their hesitation in leaving voicemail messages or having face-to-face conversations. However, these same people feel comfortable communicating with strangers online or through writing. This preference for electronic communication does not necessarily indicate a lack of self-confidence, but rather a discomfort with verbal communication itself. Electronic communication offers convenience by allowing more time and eliminating the pressure and potential for mistakes that come with being physically close to someone. In his book "Telephone transformed into almost anything," Gleick tells a story about the CEO of AT&T who preferred email over voice communication due to its regressive and intrusive nature (GLEICK 2000: p27).

With society becoming more fragmented,

the spoken word may further diminish. This can be seen in the growing number of individuals opting for text messaging instead of public speaking. Consequently, it raises a question about whether information is not only isolating users from genuine interaction but also influenced by late-capitalist ideology. Gleick's "Washington Unplugged" from 1995 critiques the fees associated with accessing information and suggests that in the United States, the Information Age is worth billions of dollars while most people cannot access it.

Therefore, it can be questioned whether we are still in The Age of Paperwork rather than electronic Information due to restricted access to information, particularly for the developing and Third World. Regardless of the system being discussed, whether electronic or political, it always refers to the Western notion. Comparisons can be made between the present time and the 15th and 16th Century Reformation. Just like the decentralization of the printed press accelerated societal change and empowered individuals, the Internet also appears to facilitate these functions. When the Acceptable Use policy was removed in 1994, allowing universal access to previously academic and business networks, individuals were given access to previously guarded knowledge, similar to the Reformation.

However, it is important to recognize that the digital environment, like print media, remains controlled and exclusive. In the past, education was necessary to access knowledge and power through printed materials, leaving illiterate individuals without this privilege. The advent of electronic knowledge has introduced a different form of access within the capitalist system. Instead of being determined by education, access now depends on financial means - with finances representing control. While most people today are literate, not everyone can

afford the necessary technology and subscriptions to access electronic knowledge. This has transformed knowledge into a commodity - an idea first put forth by Lyotard in 1979 as The Postmodern Condition. Lyotard expressed dissatisfaction with the commercialization of knowledge. The reorganization and integration of information in society can only be beneficial if it is accessible – one of the complexities brought about by the Internet. According to Lyotard's perspective, modernity and post-modernity clash over knowledge – a consequence arising from late capitalist ideology focused on individual progress and material gain.

Postmodernism and postmodern science emphasize the relativity, instability, and intermediacy of meaning. They also favor a fragmented perspective instead of focusing on society, analyzing the individual instead. This trait reflects criticism and fear towards the 'me generation' that Tom Wolf coined in 1970. The realization is that it may be too late to change the world or system, and ultimately, only the individual can progress within a world they cannot change. Postmodernism abandons humanism and dismisses the idea of the self-governing and autonomous subject, despite its focus on the individual. Thus, man is not solely responsible for his actions and cannot be understood using a rationalized method dependent on logic or reason.

Human imagination and freedom of expression are at risk due to modernity and its repressive nature. David Ray Griffin argues that the persistence of modernity endangers life on Earth (GRIFFIN:Science as Culture p188). Postmodern social theorists oppose the idea that modernity is a progressive era but rather perceive it as a time marked by widespread destruction and decline. Consequently, postmodernism signifies an emerging historical epoch that has yet to be fully

defined.

Pirogrine and Stengers argue that postmodern theory seeks to reinterpret the universe as being composed of disorder, diversity, and non-linearity. It views nature, human beings, and the relationship between them as holistic. This theory is based on holism, which suggests that certain wholes can be more significant than the sum of their parts. The theory emphasizes a need to modify the deterministic universe due to modernity causing cultural malaise. As a result, the once orderly and logical universe has become fragmented and can only be understood within a similarly displaced and fragmented theory.

The Internet represents the influence of late-capitalist society in the digital era under postmodernism. It is a contradictory platform that demonstrates both advancement and decline in our contemporary world, while also providing optimism for a future where our fragmented society achieves unity. Similar to postmodern theory, the Internet functions on principles that are disorderly and self-developing, defying linear logic and rationality. It lacks a centralized framework or governing authority. The Internet allows for instant communication across time and space and promotes cultural exchange, yet users explore cyberspace without a predetermined route to follow.

The idea of modernity revolutionized our understanding of the world by improving transportation and industrialization. This resulted in advancements in communication and travel, changing how we perceive distance and ultimately making the world seem smaller. Postmodernity can be seen as a development of this concept, where globalization and cyberspace have pushed us even further into a virtual realm, continuing the trend of a shrinking globe.

Despite being a part of it, do we possess a separate identity? Does our cyber-identity genuinely have advantages for

us as individuals? Or are we ensnared by a digital system, confined within an artificial world that only serves to divide and subjugate us in an unreal existence? If the purpose is to pacify and manipulate us, then the Internet can be perceived as another kind of opiate for the masses – a mirage of a worldwide community based on an isolated virtual encounter where identity is also fragmented.

In the online world, individuals frequently assume false identities, pseudonyms, or multiple personas, resembling a type of schizophrenia. Yet, this conduct raises apprehensions about the authenticity of our connections in a favorable setting. While the Internet is an extensive information repository, it remains fragmented and lacks the cohesive power that Lyotard initially proposed.

In his book Virtual Culture, Steven Jones suggests that the internet can be seen as a continuation of the evolution of mass communication media. He argues that, similar to the printing press and newspapers, the internet merges different realities into one immediate experience, creating the illusion of a single time and space. However, Jones believes that modern technologies like the internet challenge traditional concepts of unity in civil society by presenting the idea that they can recreate such unity. He acknowledges that the internet brings people together, but he also acknowledges the overwhelming magnitude of its scope. Consequently, he raises the question of how to organize this vastness without compromising the fundamental principles of cultural order. (JONES 1997: p25)

The Internet and science and technology overall can be compared to "proplasms" - constantly evolving and changing. It is not a system that is intentionally designed to grow, but rather expands

through accretion. Instead of a linear highway, it resembles a living organism or a colony of organisms, with new elements constantly merging into the main mass. According to Gleick (2000), the Internet's growth is incremental, and as new bits join, it grows by another degree. This dynamic nature puts the Internet at risk. If a corrupt program were to infiltrate this interconnected infrastructure, it could potentially lead to its collapse.

The increasing dependence on technology presents a potential danger to our existence, particularly within the business world. There are risks of cyber-terrorism and virus infections that can disrupt economic stability. The Y2K crisis further raised concerns about technology's possible decline or turning against us. We now recognize the threat of cyber-terrorism, often associating it with a catastrophic scenario. This perception is evident in our discussion of technology and its programs using invasive and foreign language. In his book 'Chasing Bugs in the Electronic Village,' Gleick explores this idea by examining Microsoft's growth and the challenges encountered in debugging. Gleick suggests that terms like 'bug' and 'virus' are symbolic metaphors, but their precise meaning remains uncertain. We view them as intrusions into our system, electronic threats capable of attacking our interface at any given moment, as suggested by the language used. This serves as a constant reminder of our inherent vulnerability in the cyber-world.

Regarding my home computer's Internet, there is a blocked message that appears.

WARNING: You are transmitting from an unprotected source!

Concerns arise regarding the potential threats to my security – a virus capable of disabling the computers that hold my accumulated knowledge, or an invasion of privacy. Initially,

when the Internet was introduced, it seemed plausible to remain anonymous online. However, time has revealed the contrary. We are consistently reminded of being under surveillance while online, although some individuals exploit this monitoring and manage to evade detection. Yet, for those less proficient in such tactics, our activities can be traced, emails inspected and recorded, and transactions and profiles monitored. Gleick's view portrays the Internet as an "active, sentient creature," a characterization I concur with.

Constant surveillance is a reality we face, with deviant crimes on The Net resulting in punishment. Initially offering gratification, the system eventually turns against individuals. A recent example of this is OPERATION ORE, the global pedophilia ring exposed through the Internet. While achieving anonymity online has positive aspects like freedom from persecution and embarrassment, it also fosters an idealized global democracy.

According to Gleick (2000: p252), the internet offers a platform for individuals to express their opinions and reach a wide audience using just a keyboard. However, it also enables criminal activities like hoaxes, libel, and fraud, which can lead to deceit and confusion. The issue of anonymity is crucial as it provides an opportunity for deviants or those feeling insecure in their real lives. Gleick proposes that assuming a false identity online and behaving in a certain manner may indicate self-loathing. Hence, having an online persona might not necessarily be empowering.

In The Internet and The public sphere, John Mided defines a virtual community as a community of individuals who have not physically met, potentially using false identities, and gathering in nonexistent spaces (Mided 2000: p70).

To some, the internet is often seen as an isolated

exploration of a imagined cyber-community. For Mided, however, he views the internet as a useful communication tool. He acknowledges that it offers something for everyone, but believes its fragmented nature prevents the unification of different points of view. Mided sees it as a platform for campaigns and a starting point, but lacking real consolidated power in political discussions. He warns that if used maliciously, the internet can become a weapon for perverting justice and empowering deviant behavior. To overcome this, Gleick suggests that internet providers should require credit card details (as seen with AOL) and encourage users to use their real names for public activities.

If deviant users refuse to subscribe, the alternative would require widespread acceptance in order to succeed. However, this aligns with the Post-modern condition where information becomes a commodity and undermines the Internet's potential as an educational tool. Some argue that the Internet may even curtail certain liberties. In the post-modern era, there is a recurring anxiety that Governments can exploit the Internet to gather information and manipulate individuals, resulting in a loss of privacy (Mided 2000: p72). Gleick, from a Western standpoint, perceives this as a typical American concern influenced by the fragmentation of the federal state system. This could clarify why Americans stress their right to possess firearms.

At the end of the Millennium, there was a sense of danger surrounding the Internet, global electronic infrastructure, and financial stability. However, this threat was not aggressive; it was merely an oversight that could have been noticed by anyone, even a child. The dominant fear during this time was the 'Y2K' Millennium Bug and 'Doomsday' crisis. Ultimately, it turned

out to be mass-induced paranoia rather than a significant issue. Nevertheless, it represented our deepest fears and shed light on the negative aspects of science. In his book Millennium Madness 1999, Gleick predicted that the Y2K crisis would not have a major impact and explained that our tendency to worry when faced with round numbers contributed to our anxiety. This concept will be further explored by comparing past events to the present era.

After successfully overcoming Doomsday and surviving Armageddon's threat, a feeling of relief becomes apparent. The realization that our previous anxieties were unfounded provides reassurance. However, this does not lessen the inevitable fact that lies in front of us. As the Western world gets ready for another conflict in the Middle East, history repeats itself. We now find ourselves in the Third Millennium, a time characterized by advancements in mass communication technology associated with Aquarius. The Church, once a major spiritual force in many nations, has been displaced.

In the present century, the power of the Church over governments has diminished to just providing advice. This decline reflects the weakening influence of Pisces and the Great Religions. This change is happening gradually over a century as we approach a new age. Despite this transition, war and division still plague the world, with tensions rising. This era is characterized by extreme fragmentation in various aspects of society and politics. Notably, fragmented nations possessing nuclear capabilities have created superpowers that could potentially cause global destruction. Additionally, a century of technological warfare has fully showcased the destructive potential of scientific advancements.

In our modern world, the presence of nuclear war and the fear

of Armageddon have become commonplace. We find solace in the notion that these weapons neutralize one another, as they have done before. However, there remains a lingering apprehension that things could take a turn for the worse. This unease has grown since September 11th and the rise of Al-Qaeda, adding to an ongoing perception of terrorism being omnipresent. Amidst a religious conflict fueled by extremism and aimed at annihilating the Western world in the name of God, this fear becomes even more intense.

In the current global situation, there is chaos and unpredictability. There are various potential threats such as chemical attacks, suicide bombings, cyber-terrorism, and an unprecedented level of racial hatred. This division among humanity is terrifying as it emphasizes a significant split. The question arises about whether we can prevent this imminent catastrophe in time and who will take responsibility for doing so? President Bush's famous statement "You're either with us or you're a terrorist" suggests that he may not be able to handle this burden alone. It appears that the western system will destroy anything that it cannot incorporate.

According to Kellner and Best's "The Postmodern Adventure'2001, as noted,

A dangerous form of terrorism, the Y2K problem, and a dangerously under qualified figurehead assuming the presidency of the United States threatened the global economy and the potential collapse of the networked society. In addition, over development, overpopulation, rampant consumerism, ozone depletion, global warming, and rainforest destruction foretold a global crisis that threatened mass extinction of animals and ecological systems. ( Kellner & Best 2001:p3)

But do we always worry when faced with these types of whole

numbers, as Gleick suggests? I wonder.

During the Victorian period and 'fin-de-seicle', the regeneration and optimism were apparent. At that time, we were on the verge of a new era where science was highly regarded. Currently, instead of embracing the potential that science offers, we now witness the persecution it faces as it ventures into increasingly disturbing pursuits. Our faith in science has been tested as it delves deeper into forbidden areas, leading to the destruction and decay surrounding us. Today, it is not uncommon to see scientists putting forth shocking concepts like nanotechnology, artificial intelligence, cryonic suspension of the deceased, and brain content download. We already experience the everyday impact and possibilities of technological synthesis, which may eventually consume us with fear.

During the early 1900s, it was commonly believed that a unique crisis was unfolding due to advancements in technology and science, globalization, war, and overpopulation. However, according to Mike Jay's book '1900- Fin-de-seicle-A reader 1999 PENGUIN', there were similar crises known as fin-de-seicle during that time period. Many of the crises we perceive as new or modern actually resemble those experienced in the past. These include concerns about humanity's future, the potential disastrous effects of science, a crisis of faith, and the challenges posed by living in a multicultural global society (Jay 1999: p1-Intro). In many aspects, our pre-millennium era mirrored the fin-de-seicle era from one hundred years ago but with certain noticeable distinctions.

The optimism and anticipation of the future witnessed at the start of the 20th Century can be contrasted with the negativity and rejection of the past in subsequent years, although a glimmer of hope for

what lies ahead still remained. According to Jay (1999:p2-Intro), he argues that it was actually the turn of the 20th Century that marked the true Millennium and our current crises are merely consequences, magnified and disseminated by an increasingly influential global media. He highlights that one key difference between then and now is that during the Millennium era, there was a looming fear of an imminent apocalypse or catastrophic event.

The question is whether we are truly in a postmodern age or if we are actually in a pro-futura era. Rather than reaching an end, it's possible that we are on the brink of something yet to come. According to Gleick, we might still be in the Age of Paperwork while also approaching the true information frontier where genuine unity can be achieved. From this perspective, it can be deduced that only when information evolves into pure knowledge, instead of being treated as a commodity or weapon, will it be liberated from suspicion and fear. As asserted by Gleick, the Age of Information Transparency will arise when receiving ten times the amount of information one already possesses brings about a sense of satisfaction.

BIBLIOGRAPHY

The book 'The Postmodern Adventure' was authored by BEST, S & KELLNER, D. in 2001 and published by ROUTLEDGE.

BEST, S 'Chaos and Atrophy-Metaphors in postmodern science' (SCIENCE AS CULTURE JOURNAL)

CROOK, S 'Post modernization-changes in advanced society' 1992 SAGE


GLEICK, JAMES 'What Just Happened?' 2002 ABACUS

JAY, MIKE '1900-a FIN-DE-SIECLE-A reader1999 PENGUIN

The book "Virtual Culture-Identity & communication in cyber society" written by S. Jones in 1997 is published by SAGE.

LENGEL, l 'Culture and Technology-Civic discourse

for the Third Millennium 2000

SPRINGER, C 'Psycho-cybernetics in the Nineties' (ALIEN ZONEII) 1999 VERSUS

SPIEGEL, L 'Close Encounters 1991 UNIVERSITY OF MINNESOTA

The book "Communication and Identity across Cultures" by TANNO, D & GONZALEZ, A was published in 1998 by SAGE.

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