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Il fondatore di Open Source Ecology Dr. Marcin Jakubowski e il team OSE spiegano la la filosofia che sta dietro il loro lavoro. opensourceecology.org http://...
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Melba, a network that started in England, recently threw a launch event in New York: Four big tables in someone’s apartment; roast pork and sauerkraut gravy on the menu; about 40 people talking and stuffing themselves (read a nice recap of the event here; it looked like people were enjoying themselves).
Massimo Banzi helped invent the Arduino, a tiny, easy-to-use open-source microcontroller that’s inspired thousands of people around the world to make the coolest things they can imagine — from toys to satellite gear. Because, as he says, “You don’t need anyone’s permission to make something great.”
Who has never been in the situation that he had a set of data where some of them just didn’t seem to fit. A simple adjusting of the numbers or omitting of strange ones could solve the problem. Or so you would think. I certainly have been in such a situation more than once, and looking back, I am glad that I left the data unchanged. At least in one occasion my “petty” preformed theory proved to be wrong and the ‘strange data’ I had found were corresponding very well with another concept that I hadn’t thought of at the time.
How social media and social movements can help your organisation to be more like people. A book to inspire new ways of organising for good.
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The rise of the sharing economy is providing us with an opportunity to see what happens when virtual walkability meets real walkability. On the one hand, the sharing economy refers to Internet-based social networking that creates a tightly knit, “walkable” global community, in which goods, resources and services can be shared with great facility over remote distances. On the other hand, you have actual walkability, which is based on the same geographically limited, brick-and-mortar infrastructure that people have been negotiating for millenia. Or is it?
“It is easy to identify an existent and increasing disjunction between representation based on territorial constituencies and the preferences of citizens that, many times, are not circumscribed by any territory. In practice, such a fact leads to a representation deficit, where elected representatives fail to represent – or even to contemplate – preferences of constituents. In that case, preferences that are dispersed and not contained within a territory have little or no chance of being formally represented. The history of recurrent legislative redistricting ( and gerrymandering) in the U.S is the most visible and institutional acknowledgement of difficulties related to territorial representation.
“Tarde’s diagram comprises of mostly unconscious flows of desire, passion, and imitative radiations of muscular, as well as cerebral activities. In sharp contrast then, Tarde’s society of imitation does not fall back on collective or individual representations. It is not at all about pure association as it concerns the disassociated connectivity (unconscious association) of a social somnambulist. Like this, Tarde’s social becomes an assemblage of relationality composed of self-spreading and mesmeric imitative waves or flows.  What comes together does not occur by way of a collective consciousness pushing down on the individual, but is instead the “coherent” outcome of “desires that have been excited or sharpened by certain [social] inventions,” which imitatively radiate outward, point-to-point, assembling what appear to be the logical arrangements of social form, like markets, nations and cities. What radiates outwards are neither social facts nor collective representations, but the microrelations of shared passions, thoughts, conversations, beliefs, feelings and affects which pass through porous self/other relations in all manner of contagious environments, including corporate, economic and political arenas.  What comes together “socially” in these Tardean spaces is neither genetically subject-bound nor obligated to the wisdom of collective consensus, but is rather the outcome of an infra-individual relation that spreads below consciousness. The social, according to Tarde, is a vital force that self-spreads, radiates and vibrates out from capricious mechanism-independent social encounters with events and accidents”
The DOJ has told Congressional investigators that Aaron’s prosecution was motivated by his political views on copyright.
Parltrack is free software that liberates a lot of hard to process data from the European Parliament (like PDFs, word docs, and HTML pages) as reusable open data and presents this as a kind of dashboard for activists, providing fresh and relevant data not only for the concerned but the curious citizen as well.
"This thesis, based on an ethnographic approach, investigates personal fabrication. Fab Labs or FABrication LABoratories, introduced as facilities where you can make (almost) anything, are small-scale workshops for digital fabrication and rapid-prototyping. Fab Lab that are inscribed in the maker subculture and based upon open design principles and commons-based peer production, first emerged in MIT’s Center for Bits and Atoms in 2001. Since then, many labs have scaled geographically and the present study explores Fab Lab Amsterdam."
Science is defined as the set of scientific communities working to improve human knowledge and technology, in its international, methodological, ethical and political dimensions. Research institutions around the world are carrying out this noble mission. However, research is currently the preserve of a restricted group of experts whose modes of production are often too opaque. Thus, knowledge is siloed and not very accessible. Yet, given the complexity of the world and the issues our time, it seems essential to make knowledge an accessible common good.
If you believe in the sharing economy the time has come to lend your voice. Please sign our petition to support the right to share resources in Philadelphia, Austin and elsewhere.
As more of us start to assess what we really value in our working lives we may find that the sharing economy opens up more options for our own working lives too, as portfolio working and 'renting time' become increasingly mainstream.
This report examines how technological innovation is restructuring productivity and the social and economic impact resulting from these changes. It addresses the growing concern about the technological displacement of jobs, stagnant middle class income, and wealth disparities in an emerging "winner-take-all" economy. It also examines cutting-edge innovations in personal data ecosystems that could potentially unlock a revolutionary wave of individual economic empowerment. "Power-Curve Society" is the Report of the Twenty-First Annual Roundtable on Information Technology, a dialogue convened by the Communications and Society Program.
An interesting video about Semco, an innovative worker-led company in Brazil. Very much the sort of thing that The Leaderless Revolution talks about as a new form of the company, the basic unit of the economy.
This Holland-based service lets you lease a pair of Mud Jeans (beautifully made from organic cotton) for one year. If anything breaks or rips during the year, Mud Jeans will repair and replace them and at the end of the 12 months you send them back and can rent out the latest, greatest pair.
The sharing economy keeps you sharing, connecting with your neighbors and the world through websites and apps, report Kalev.com's Tricia Edgar.
As a middle-aged author of middling talent, I find myself often working on amazing book projects and finding no way to share them with the world. Formatting issues abound in many writing programs and it’s totes hard for me to grok the difference between PDFs, mobis, and ePubs. That’s why PressBooks is so important.
“IN HIS BOOK A Short History of Progress, Ronald Wright coins the term “progress trap.” A progress trap, says Wright, is a short-term social or technological improvement that turns out in the longer term to be a backward step. By the time this is realized—if it ever is—it is too late to change course.
‘he critique that the P2P approach that we are defending in these pages is utopian can come from two different quarters. One is the obvious one, the conservative side. This approach suggests that humans are very flawed, and that our societies reflect those flaws and that social rules should take into account the basic fact that humans can’t be trusted, and that institutions and ‘law and order’ are needed to keep them in check. Or, in its liberal so-called free market version, that it is best to create a society which takes into account greed, but assumes or tries to turn mutual greed into a common good.
What do scientific social media, open access to research, and treating neglected tropical diseases have in common? They’re all reasons why Stanford urologist and Assistant Professor Dr. Mike Hsieh joined Academia.edu this January.
Now, if you think about it that way, collective intelligence has existed for a very long time. Families, companies, and countries are all groups of individual people doing things that at least sometimes seem intelligent. Beehives and ant colonies are examples of groups of insects doing things like finding food sources that seem intelligent. And we could even view a single human brain as a collection of individual neurons or parts of the brain that collectively act intelligently.
We manufacture and distribute social coins which represent random acts of kindness. They are not bought, neither sold. They are born, passed and grounded, improving everyone's life.