Web 2.0 et société
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Web 2.0 et société
La société en mouvement « 2.0 » : quels enjeux, quelles opportunités, quel avenir ?
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Concept: Media Ethics in the Digital Age

Concept: Media Ethics in the Digital Age | Web 2.0 et société | Scoop.it

"As some First Amendment theorists have suggested, there needs to be a balance between freedom of speech and other values.15 As such, there is an ethical imperative to balance the public’s right to know with citizens' right to privacy.  Similarly, it is important to consider the ethical dimensions of public vs. private and quasi-public figures and data and how much access the public and journalists are granted digitally and online. There is a question of legal rights vs. ethical responsibility, and both of these must be placed in the context of corporate drive for profits and commercial exploitation. "

BeerBergman's insight:

Now, is "rescooping", retweeting, publishing on Linkedin and Tumblr ethical ? Interesting questions about ethics and journalism, but beyond the realm of journalism, about the use of information in general.

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Pourquoi mon peignoir connecté peut-il me rendre meilleur chaque matin ? | Le Cercle Les Echos

BeerBergman's insight:

The article describes the - supposed - influence of a connected object, the peignoir, to enhance everyday life: it describes how the connected peignoir, not only a connected object but also a learning object, changes the habits and helps the user through its actual use of the object, to adjust his habits to its imperatives. An exemple of how human - technologie interactivity will probably shape our actual lives a few years on. 

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Interesting article: from the use of the central notion "better [person]" to the integration of technology in everyday life. As for the first notion, the use of the word "better" (meilleur) in relation to the person : how can an object, connected as it is, make somebody "a better person"? What is a "better person"? What is the opposite of "the better person"?

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The concept of connected items is in the center of attention of researchers, philosophers and sociologists, as well as journalists. The exemple of the connected peignoir is a nice exemple of how technology is supposed to augment our physical lifes. The main question is: how normative is the "embetterment", how effective we want to become and at what cost?

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This type of technology being mostly in the hands of and used by early adopters, its testing takes place on a real life scale, and research is probably using clinical investigation as well as real life observations.

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The outcome may well not be the "better person", and the technology here invoked may probably serve completely other purposes a couple of years from now, but the real life testing of the early adopters and the observations noted in the online press as well as in scientific journals is highly exciting!

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L'amitié à l'épreuve de Facebook

L'amitié à l'épreuve de Facebook | Web 2.0 et société | Scoop.it
Alors que le réseau social a dépassé le milliard d’utilisateurs, philosophes et sociologues s’interrogent sur la nature réelle des liens qui s’y tissent.
BeerBergman's insight:

Bel article reprenant; reprenant quelques références en sciences sociales sur le sujet de l'amitié 'à l'ère de Facebook. On peut zapper les premiers deux paragraphes, car inviter un philosophe à exprimer "ses tripes" sur un sujet qui'il ne connaît visiblement pas, c'est un peu comme inviter un footballer à s'exprimer sur la politique mondiale.

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J'ai une petite interrogation par rapport aux déclarations de Stéphane Vial, quand il dit "[il] estime que les concepteurs de Facebook ont gagné un pari audacieux en désignant par les mots « ami » et « amitié » le lien qu'ils proposent de tisser en ligne. « Au départ, il s'agissait de développer des contacts entre étudiants, mais ils ont voulu provoquer un attachement plus fort, plus affectif, et l'histoire leur a donné raison ! ".


Je ne suis pas certaine que Mark Zuckerberg et cie ont voulu "provoquer un attachement plus fort, plus affectif" en choisissant le terme "amis": 'friends' en américain n'a pas du tout la même connotation que 'amis' en Français, (ou que 'vrienden' en néerlandais par exemple).

Les mêmes mots provoquent un autre ensemble de pensées, sentiments, réflexions, dans de différentes cultures. Certes, 'friends' est plus fort que 'contact' (on ne partage pas les mêmes choses), mais s'inscrit dans une démarche de réseau (universités américaines, avec leurs fortes cultures internes - ref. "scool culture"). 


En revanche, tout à fait d'accord avec sa dernière phrase "Les usagers se sont précipités pour inventer toutes sortes de liaisons, allant de la camaraderie à la relation forte"  [ouf:-)].

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Pour le reste : article à lire. Extrait.

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"Pour la philosophe, une nouvelle « chronologie affective » fondée « sur l'immédiateté et le dialogue » s'est mise en place à travers les réseaux sociaux. « La sociabilité ne réside plus seulement dans le face-à-face physique : chacun se retrouve plongé au coeur d'une communauté virtuelle de proches, vivant avec eux dans une véritable “coprésence” numérique. »C'est une nouvelle manière d'être au monde, affirme Anne Dalsuet. « Prenez la page d'accueil de Facebook. Chaque usager la personnalise avec des photos, des vidéos, des musiques, comme on décore sa chambre. C'est un lieu convivial où nous invitons nos amis de coeur et nos complices, avec qui nous échangeons toute la journée sur un registre ludique et “cool”. C'est une façon de se comporter, une expérience spatio-temporelle tout à fait réelle et inédite. »"

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Digital Identities: Social Networks & Me

Digital Identities: Social Networks & Me | Web 2.0 et société | Scoop.it
Retranscription of a lecture in the Distinguished Lecture Series at Sciences Po Paris (October 2014).
BeerBergman's insight:

DLS published a great resumé of my lecture, that I take the liberty to share with you:


"Is the online me the real me or the fake me? On the 1st of October, Beer Bergman shared her views about the world we live in today, where social networking and digital identity creating are sometimes essential. She raised questions about the importance and the accuracy of selfies and avatars; how do they represent us? Are they authentic or only masks? Why do we need to “practice smiling”? What about the issue of sociability or “éxtimité”? In general, we have three profiles: professional, intimate and public, and they constitute a “multiple quest for identity”. She considers the “me” as a collection: of traces, of persons…And often, the management of one’s profile is dealt with as a real business. Finally, she mentioned the problems of ethics in social media, which are often questioned. Social media may have to be rethought and morality to be developed. But, as she pointed out, there is “no need to say that it is a good thing or a bad thing. It’s the world we live in."

http://distinguishedseries.com/2014/10/04/digital-identities-social-networks-and-me/


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Design and Ethics: Reflections on Practice | MichaelZimmer.org

Design and Ethics: Reflections on Practice | MichaelZimmer.org | Web 2.0 et société | Scoop.it

This 

BeerBergman's insight:

Not recent, but it seems an interesting book, on an ever important subject: the relationship between design, practice and ethics. 

Excerpt.

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"Approaches to design recognise design as a practice that can transform human experience and understanding, expanding its role beyond stylistic enhancement. The traditional roles of design, designer and designed object are therefore redefined through new understanding of the relationship between the material and immaterial aspects of design where the design product and the design process are embodiments of ideas, values and beliefs."

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