3. Plan de la Sesión:
• Comentarios y cuestiones sobre el blog
• Debate: “Privacidad y Facebook”
• Teoría 8: “Comunicación y Sociedad”nsito a la
Sociedad de la Información
• Teoría 7: Web 2.0, Social Media y afines
3
4. Zuckerberg:
"When I got started in my dorm room at Harvard, the question a lot of people asked
was 'why would I want to put any information on the Internet at all? Why would I want
to have a website?'
"And then in the last 5 or 6 years, blogging has taken off in a huge way and all these
different services that have people sharing all this information. People have really
gotten comfortable not only sharing more information and different kinds, but more
openly and with more people. That social norm is just something that has evolved
over time.
"We view it as our role in the system to constantly be innovating and be updating what
our system is to reflect what the current social norms are.
"A lot of companies would be trapped by the conventions and their legacies of what
they've built, doing a privacy change - doing a privacy change for 350 million users is
not the kind of thing that a lot of companies would do. But we viewed that as a really
important thing, to always keep a beginner's mind and what would we do if we were
starting the company now and we decided that these would be the social norms now
and we just went for it."
http://www.readwriteweb.com/archives/facebooks_zuckerberg_says_the_age_of_privacy_is_ov.php
4
5. “El secreto de toda ‘socialización’ exitosa reside en hacer que los individuos deseen
hacer lo que es necesario para que el sistema logre autorreproducirse.
Esto puede realizarse abierta y explícitamente, [...] como se efectuaba durante la
fase sólida de la modernidad, en la sociedad de productores.
O puede producirse subrepticia y oblicuamente, inculcando o imponiendo, más o
menos por la fuerza, ciertos patrones de comportamiento para la solución de
problemas que, una vez adoptados y acatados (y deben ser acatados, ya que las
opciones alternativas escasean y se desvanecen) hacen posible la monótona
reproducción del sistema, como sucede en la fase líquida de la modernidad, que
casualmente es también la era de la sociedad de consumidores”.
Bauman, “Vida de Consumo”, pág. 97
5
6. “Lo que mantiene con vida a la economía de consumo y al consumismo es el
menoscado y la minimización de las necesidades de ayer y la ridiculización de sus
objetivos, ahora passés, y más aún el descrédito de la idea misma de que la vida
de consumo debería regirse por la satisfacción de las necesidades”.
Bauman, pag. 136
“Los mercados de consumo se concentran en la rápida devaluación de sus ofertas
pasadas, para hacer un lugar en la demanda del público para nuevas ofertas.
Generan insatisfacción hacia los productos que los consumidores usan para
satisfacer sus necesidades, y también cultivan un constante desafecto hacia la
identidad adquirida y el conjunto de necesidades que esa identidad define.
Cambiar de identidad, descartar el pasado y buscar nuevos principios, esforzarse
por volver a nacer: son todas conductas que esa cultura promueve como
obligaciones disfrazadas de privilegios”.
Bauman, pag. 137
6
8. Indice de próximas sesiones
1. Introducción
2. Tecnología y sociedad se co-producen (1)
3. ¿De qué hablamos cuando hablamos de
Internet?
4. Internet: Un cruce de culturas
5. Tecnología y sociedad se co-producen (2)
6. Visiones de la sociedad de la información
7. Web 2.0, Social Media y afines
8. Comunicación y sociedad
9. Nueva (o no) Economía
10. Libertad y ‘cultura free’
8
10. Comunicación ≈ Poder
“The process of communication operates according
to the structure, culture, organization and
technology of communication in a given society.
The communication process decisively mediates the
way in which power relationships are constructed
and challenged in every domain of social
practice”. (4)
10
11. “Communication power is at the heart of the
structure and dynamics of society.
... The most fundamental form of power lies in
the ability to shape the human mind”. (3)
11
12. Comunicación → Sentido
“Power is the most fundamental process in society, since society is
defined around values and institutions, and what is valued and
institutionalized is defined in power relationships.
Power is the relational capacity that enables a social actor to
influence asymmetrically the decisions of other social actors in
ways that favor the empowered’s actor will, interest and values.
Power is exercised ... by the construction of meaning on the
basis of the discourses through which social actors guide their
action.”. (10)
“Meaning is constructed in society through the process of
communicative action”. (12)
12
13. No se trata de un mensaje nuevo
“Podemos estar seguros de que la sociedad de 2030
será muy distinta de la de hoy [...]
No estará dominada, ni siquiera conformada por las
tecnologías de la información [...]
La característica central de la próxima sociedad, como
la de sus predecesores, serán nuevas instituciones y
nuevas teorías, ideologías y problemas”.
Peter Drucker
13
14. Sentido → Acción
“Enacting social change in the network society proceeds by
reprogramming the communication networks that constitute the
symbolic environment for image manipulation and information
processing in our minds, the ultimate determinant of individual
and collective practices.
Creating new content and new forms in the networks that connect
minds and their communicative environment is tantamount to
rewiring our minds. If we feel/think different, by adquiring new
meaning and new rules to make sense of the meaning, we act
differently, and we end up transforming the way society
operates”. (412 ss)
14
15. Cambios en los canales de
comunicación
Circulación diarios EEUU
70
65
En millones de ejemplares
60
55
50
45
Diarios Domingos
40
90 992 994 996 998 000 002 004 006 008
19 1 1 1 1 2 2 2 2 2
15
17. Porcentaje de audiencia de las noticias de la tarde (EEUU)
50%
ABC CBS NBC Total
40%
30%
20%
10%
0%
1980 1985 1990 1995 2000 2005
17
18.
19. Rasgos distintivos de la sociedad
red
“A network society is a society whose social structure is made
around networks [...]
Social structures are organizational arrangements of humans in
relationships of production, consumption, reproduction, experience
and power expressed in meaningful communication coded by
culture”. (24)
“Culture is the set of values and beliefs that inform, guide and
motivate people’s behavior”
19
20. El discurso como generador de
poder
“A major source of power: network’s programming capacity,
which depends in the ability to generate, diffuse and affect the
discourses that frame human action.
[...]
Because the public mind, the set of values and frames that have
broad exposure in society, is ultimately what influences individual
and collective behavior, programming the communication
networks is the decisive source of cultural materials that feed
the programmed goals of any other network”. (53)
20
21. El discurso como generador de
poder
“Discourses frame the options of what networks can or cannot
do.
In the network society, discourses are generated, diffused, fought
over, internalized and ultimately embodied in human action, in the
socialized communication realm constructed around global-local
networks of multimodal, digital communication, including the
media and the Internet
Power in the network society is communication power”. (53)
21
22. No es proceso predeterminado,
sino una lucha de intereses
“Social actors and individual citizens around the world are using the
new capacity of communication networking to advance their
projects, to defend their interests and to assert their values.
[...] So, the new field of communication in our time is emerging
through a process of multidimensional change shaped by conflicts
rooted in the contradictory structure of interests and values that
constitute society”. (57)
22
23. “Whoever holds power decides what is valuable.
[...] Value is what is processed in every dominant network at
every time in every space according to the hierarchy
programmed in the network by the actors acting upon the
network”. (28-29)
, por ejemplo
23
24. La cultura de la sociedad red
“Culture is the set of values and beliefs that inform, guide and
motivate people’s behavior.
[...] What we observe [...] is fragmentation rather than convergence.
[...] The common culture of the global network society is a culture of
protocols of communication enabling communication between
different cultures on the basis not of shared values but of the
sharing of the value of communication”. (35-38)
“The protocols of communications are not based on the sharing of
culture but on the culture of sharing”. (126)
El instrumento se vuelve más importante que el motivo.
24
25. “Google will become what it has always wanted and intended
to become, which is an advertising gatekeeper as
indispensible as Microsoft is (or was) with Windows, Apple is
with downloadable music or Amazon.com is with online book
sales.
But in order to get there, Google needs you to change. They
need you to drop your resistance to being listened to, tracked
and monitored at all times. They want you to be the best
product you can possibly be. Google's customers will love
you”.
http://itmanagement.earthweb.com/columns/executive_tech/article.php/3801006/Googles-Business-Model-YOU-Are-the-Product.htm
http://itmanagement.earthweb.com/article.php/3801006/Googles-Business-Model-YOU-Are-the-Product.htm
25
27. El cambio tecnológico no es el
único necesario
"Para que las fuerzas generadoras de riqueza en el nuevo paradigma
alcancen su máximo esplendor se requieren cambios inmensos en
los patrones de inversión, en los modelos de organización de
máxima eficiencia, en los mapas mentales de todos los actores
sociales y en las instituciones que regulan y habilitan los procesos
sociales y económicos".
Carlota Pérez
27
28. “The exercise is: Don’t think of an
elephant! I’ve never found a student
who is able to do this”.
28
29. “Frames are mental structures that shape the way we see the
world. As a result, they shape the goals we seek, the plans we
make, the way we act, and what counts as a good or bad outcome of
our actions” (xv)
29
30. “We know frames through language. All words are defined relative to
conceptual frames. When you hear a word, its frame (or collection
of frames) is activated in your brain.
[...] Because language activates frames, new language is required
for new frames. Thinking differently requires speaking
differently”. (xv)
30
31. “It is a general finding about frames that if a strongly held frame
doesn’t fit the facts, the facts will be ignored and the frame will
be kept”. (37)
Ejemplo: http://www.washingtonpost.com/wp-dyn/content/article/2007/09/03/AR2007090300933.html
31
32. “Framing is not primarily about politics or political
messaging, or communication. It is far more
fundamental than that: Frames are the mental
structures that allow human beings to understand
reality - and sometimes to create what we take
to be reality”. (25)
32
34. Lessons on frames
1. The use of frames is largely unconscious.
2. Frames define common sense.
3. Repetition can embed frames in the brain.
4. Activation links surface frames to deep frames and inhibits
opposition frames.
5. Existing deep frames don’t change overnight.
6. The facts alone will not set you free.
7. Simply negating the other side’s frame only reinforces them.
8. There are (many) binconceptuals. As a matter of fact, they
might be the most interesting people.
34
37. “La sociedad de la información es …
un estadio de desarrollo social caracterizado por la capacidad de
sus miembros (ciudadanos, empresas y Administración Pública) para
obtener y compartir cualquier información, instantáneamente, desde
cualquier lugar y en la forma que se prefiera”.
Informe Telefónica Sociedad de la Información
Valores subyacentes: La información por
encima de otras consideraciones.
37
38. THE NATURE OF CYBERSPACE
“The Internet -- the huge (2.2 million computers), global (135
countries), rapidly growing (10-15% a month) network that has
captured the American imagination -- is only a tiny part of
cyberspace. So just what is cyberspace?
More ecosystem than machine, cyberspace is a bioelectronic
environment that is literally universal: It exists everywhere
there are telephone wires, coaxial cables, fiber-optic lines or
electromagnetic waves.
This environment is "inhabited" by knowledge, including
incorrect ideas, existing in electronic form”.
38
39. “Cyberspace is the land of knowledge, and the exploration of
that land can be a civilization's truest, highest calling. The
opportunity is now before us to empower every person to pursue
that calling in his or her own
way.
The challenge is as daunting as the opportunity is great. The Third
Wave has profound implications for the nature and meaning of
property, of the marketplace, of community and of individual
freedom. As it emerges, it shapes new codes of behavior that
move each organism and institution -- family,
neighborhood, church group, company, government, nation --
inexorably beyond standardization and centralization, as well as
beyond the materialist's obsession with energy, money and control”.
39
41. Teorías
“En la medida en que llegásemos
a vivir una gran parte de
nuestras vidas en el ciberspacio,
¿nos convertiríamos en super- o
infra- humanos?
H.L. Dreyfus
41
44. “The attribution of intelligence to machines,
crowds of fragments, or other nerd deities
obscures more than it illuminates. When
people are told that a computer is
intelligent, they become prone to changing
themselves in order to make the computer
appear to work better, instead of
demanding that the computer be changed
to become more useful. People already tend
to defer to computers, blaming themselves
when a digital gadget or online service is hard
to use.
Treating computers as intelligent,
autonomous entities ends up standing the
process of engineering on its head. We can’t
afford to respect our own designs so
much” (36).
44
45. Un ejemplo de éTIC@
ciberlibertaria
“Why, then, do so many people simply ignore copyright laws?
Part of the reason is that people question whether the law that forbids sharing of such
material online is morally justified. The fact that something is illegal doesn't mean that
it's necessarily immoral. Around the world, young people are questioning the merit of
the laws that forbid them to share material. They break copyright laws in part
because they believe that these laws are unjust.
Not only do we think that the copyright laws are unjust, we also know that it's easy to
get away with breaking these laws -- and for youth and students with limited, or
sometimes nonexistent funds, the allure of free media with minimal chances of being
caught is too good to pass up.
From a practical point of view, trying to regulate the distribution of these materials
over the Internet is an unachievable goal. No matter what laws are put in place,
technological advances by ingenious young computer geeks mean that youth will always
be one step ahead of the authorities”.
45
46. La trampa de los ciberlibertarios
http://www.rpi.edu/~winner/cyberlib2.html
“Primero se observa lo que ocurre en el ámbito de las
redes y el desarrollo de la tecnosfera. Se escoge
entonces una palabra impactante: comunidad o
democracia, ciudadanía o igualdad o cualquier otro
concepto positivo para describir aspectos de lo que uno
observa. Y se ignoran otros contextos, en la historia, la
filosofía o la experiencia contemporánea, en los que
estos conceptos tengan significado”.
L. Winner
46
47. Ciberlibertarios
“Los gobernantes que hoy intentan recortar lo que podemos y no
podemos hacer en Internet para así intentar preservar el equilibrio que
había antes de que la red existiese lo hacen, en realidad, porque no
son capaces de explicarse que alguien de verdad pretenda romper
dicho equilibrio, y mucho menos que no se pueda hacer nada para
evitarlo. [...] El que la red no acepte restricciones, el que las leyes
no puedan actuar sobre ella si contradicen el código con el que fue
creada, es algo completamente inaceptable [...] Para una persona
que entiende la red [...] la idea de “controlarla”, de restringir lo
que circula por ella, de someterla a determinadas leyes es
directamente una locura”.
E. Dans
47
48. Los ciberlibertarios y la sociedad
líquida
“Una nueva ideología para la sociedad individualizada, en la que
se espera, se empuja y se tira de los hombres y las mujeres
individuales para que busquen y encuentren soluciones
individuales a problemas creados socialmente y pongan los
medios para llegar a estas soluciones individualmente utilizando
habilidades y recursos individuales.
[...] Se trata también de una ideología hecha a la medida de la
nueva sociedad de consumidores. Representa el mundo como un
almacén de objetos de consumo potenciales, la vida humana
como una búsqueda perpetua de gangas, su propósito como la
máxima satisfacción del consumidor y el éxito en la vida como
un aumento del propio valor de mercado del individuo”.
Z. Bauman
“El arte de la vida”: 109
48
