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jatolbert

Digital Scholarship Considered: How New Technologies Could Transform Academic Work | Pe... - 1 views

    • jatolbert
       
      The existence of an office like DP&S mitigates this.
  • The variable pace of technological adoption and change within higher education can be seen as the result of several factors: education has more components than a pure content industry, such as assessment and accreditation; that higher education qualifications such as the undergraduate degree have a social capital that is not easily changed; that there is a fundamental conservatism in and around higher education.
  • These studies demonstrate some evidence for the existence of disciplinary differences in technology adoption, which suggests that there is not a homogeneous form of “scholarship” within academia.
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    • jatolbert
       
      Digital tools facilitate collaboration
  • These kinds of figures far exceed the sales of scholarly books and journal article access; so we can see that new technologies are facilitating access to a new audience that is disintermediating many of the conventional channels. Key to realizing a personal brand online is an attitude of openness. This involves sharing aspects of personal life on social network sites, blogging ideas rather than completed articles, and engaging in experiments with new media.
  • From the individual scholar’s point of view using open educational resources allows access to high quality materials although this might require a new skill set in re-appropriating these tools to meet local and course specific contexts. There is also the question of recognising and valuing the creation and recreation of these learning resources as academic outputs, in a way that is analogous to the value of producing physical textbooks previously.
  • It is clear from the foregoing discussion that new technologies hold out very real possibilities for change across all facets of scholarship. In each case these afford the possibility for new more open ways of working. Academic work has always contained a significant element of collaboration within academia but now it is increasingly easy to collaborate with more colleagues within but also beyond the academy and for the varied products of these collaborations to be available to the widest possible audience.
  • These new web based technologies are then a necessary, but not sufficient, condition for a radical opening up of scholarly practice. In this sense digital scholarship is more than just using information and communication technologies to research, teach and collaborate, but it is embracing the open values, ideology and potential of technologies born of peer-to-peer networking and wiki ways of working in order to benefit both the academy and society. Digital scholarship can only have meaning if it marks a radical break in scholarship practices brought about through the possibilities enabled in new technologies. This break would encompass a more open form of scholarship.
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    Makes the important argument that "digital scholarship" as a term is only meaningful if it denotes something radically different from other types of scholarship. Their argument is that what should distinguish DS is its openness, as digital tools enable open processes, collaboration, etc.
Todd Suomela

Jaron Lanier Interview on What Went Wrong With the Internet - 0 views

  • The theory of markets and capitalism is that when we compete, what we’re competing for is to get better at something that’s actually a benefit to people, so that everybody wins. So if you’re building a better mousetrap, or a better machine-learning algorithm, then that competition should generate improvement for everybody. But if it’s a purely abstract competition set up between insiders to the exclusion of outsiders, it might feel like a competition, it might feel very challenging and stressful and hard to the people doing it, but it doesn’t actually do anything for anybody else. It’s no longer genuinely productive for anybody, it’s a fake. And I’m a little concerned that a lot of what we’ve been doing in Silicon Valley has started to take on that quality. I think that’s been a problem in Wall Street for a while, but the way it’s been a problem in Wall Street has been aided by Silicon Valley. Everything becomes a little more abstract and a little more computer-based. You have this very complex style of competition that might not actually have much substance to it.
  • I think the fundamental mistake we made is that we set up the wrong financial incentives, and that’s caused us to turn into jerks and screw around with people too much. Way back in the ’80s, we wanted everything to be free because we were hippie socialists. But we also loved entrepreneurs because we loved Steve Jobs. So you wanna be both a socialist and a libertarian at the same time, and it’s absurd. But that’s the kind of absurdity that Silicon Valley culture has to grapple with. And there’s only one way to merge the two things, which is what we call the advertising model, where everything’s free but you pay for it by selling ads. But then because the technology gets better and better, the computers get bigger and cheaper, there’s more and more data — what started out as advertising morphed into continuous behavior modification on a mass basis, with everyone under surveillance by their devices and receiving calculated stimulus to modify them. So you end up with this mass behavior-modification empire, which is straight out of Philip K. Dick, or from earlier generations, from 1984. It’s this thing that we were warned about. It’s this thing that we knew could happen. Norbert Wiener, who coined the term cybernetics, warned about it as a possibility. And despite all the warnings, and despite all of the cautions, we just walked right into it, and we created mass behavior-modification regimes out of our digital networks. We did it out of this desire to be both cool socialists and cool libertarians at the same time.
  • But at the end, I have one that’s a spiritual one. The argument is that social media hates your soul. And it suggests that there’s a whole spiritual, religious belief system along with social media like Facebook that I think people don’t like. And it’s also fucking phony and false. It suggests that life is some kind of optimization, like you’re supposed to be struggling to get more followers and friends. Zuckerberg even talked about how the new goal of Facebook would be to give everybody a meaningful life, as if something about Facebook is where the meaning of life is. It suggests that you’re just a cog in a giant global brain or something like that. The rhetoric from the companies is often about AI, that what they’re really doing — like YouTube’s parent company, Google, says what they really are is building the giant global brain that’ll inherit the earth and they’ll upload you to that brain and then you won’t have to die. It’s very, very religious in the rhetoric. And so it’s turning into this new religion, and it’s a religion that doesn’t care about you. It’s a religion that’s completely lacking in empathy or any kind of personal acknowledgment. And it’s a bad religion. It’s a nerdy, empty, sterile, ugly, useless religion that’s based on false ideas. And I think that of all of the things, that’s the worst thing about it. I mean, it’s sort of like a cult of personality. It’s like in North Korea or some regime where the religion is your purpose to serve this one guy. And your purpose is to serve this one system, which happens to be controlled by one guy, in the case of Facebook. It’s not as blunt and out there, but that is the underlying message of it and it’s ugly and bad. I loathe it, and I think a lot of people have that feeling, but they might not have articulated it or gotten it to the surface because it’s just such a weird and new situation.
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