his conclusion: the tradeoffs we make on social networks is not the one that we’re told we’re making. We’re not giving our personal data in exchange for the ability to share links with friends. Massive numbers of people — a larger set than exists on any social network

Hiebert argues that the postmodern self is technologized along a combination of three vectors. The first of these are technologies of disappearance, which Hiebert describes as “intellectual and psychological devices that one can use to construct a plausible picture of not-being, progressively writing out the residual elements of self and

human production but also sufficiently self-conscious – which means having memories of a time before Facebook – and therefore dealing with only a couple of levels of ironic abstraction – to be bear witness and buy in to that standardisation in market membership, grups… here perhaps grups are a market segment Little Elephant’

Far from abolishing the value of the absolute, the process that continues to be referred to today as ‘the end of absolutes’ grants the latter an unprecedented licence – philosophers seem to ask only one thing of these absolutes: that they be devoid of the slightest pretension to rationality. The end

Principles: The New Aesthetic (James Bridle’s project – about here and home here) points to what is really interesting: the standardisation of human production, including communication and expression, through the mechanism of the Social Brain. (Clay Shirky, for example, argues for social networking as a positive supplementing of cognitive power