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Jarvis never broaches such subtleties. His is a simple world:

why not consider the possibility that the incumbents may be using the same tools, Jarvis’s revered technologies, to tell us what to think, and far more effectively than before? Internet shelf space may be infinite, but human attention is not. Cheap self-publishing marginally improves one’s chances of being heard, but nothing about this new decentralized public sphere suggests that old power structures—provided they are smart and willing to survive—will not be able to use it to their benefit

Jarvis 1.0 was all about celebrating Google, but Jarvis 2.0 has new friends in Facebook and Twitter. (An Internet intellectual always keeps up.) Jarvis 1.0 wrote that “Google’s moral of universal empowerment is the sometimes-forgotten ideal of democracy,” and argued that the company “provides the infrastructure for a culture of choice,” while its “algorithms and its business model work because Google trusts us.” Jarvis 2.0 claims that “by sharing publicly, we people challenge Google’s machines and reclaim our authority on the internet from algorithms.”

Jarvis has another reference point, another sacred telos: the equally grand and equally inexorable march of the Internet, which in his view is a technology that generates its own norms, its own laws, its own people. (He likes to speak of “us, people of the Net.”) For the Technology Man, the Internet is the glue that holds our globalized world together and the divine numen that fills it with meaning. If you thought that ethnocentrism was bad, brace yourself for Internet-centrism

Why worry about the growing dominance of such digitalism? The reason should be obvious. As Internet-driven explanations crowd out everything else, our entire vocabulary is being re-defined. Collaboration is re-interpreted through the prism of Wikipedia; communication, through the prism of social networking; democratic participation, through the prism of crowd-sourcing; cosmopolitanism, through the prism of reading the blogs of exotic “others”; political upheaval, through the prism of the so-called Twitter revolutions. Even the persecution of dissidents is now seen as an extension of online censorship (rather than the other way around). A recent headline on the blog of the Harvard-based Herdictproject—it tracks Internet censorship worldwide—announces that, in Mexico and Morocco, “Online Censorship Goes Offline.” Were activists and dissidents never harassed before Twitter and Facebook?

Most Internet intellectuals simply choose a random point in the distant past—the honor almost invariably goes to the invention of the printing press—and proceed to draw a straight line from Gutenberg to Zuckerberg, as if the Counter-Reformation, the Thirty Years’ War, the Reign of Terror, two world wars—and everything else—never happened.

even their iPad is of interest to them only as a “platform”—another buzzword of the incurious—and not as an artifact that is assembled in dubious conditions somewhere in East Asian workshops so as to produce cultic devotion in its more fortunate owners. This lack of elementary intellectual curiosity is the defining feature of the Internet intellectual. History, after all, is about details, but no Internet intellectual wants to be accused of thinking small. And so they think big—sloppily, ignorantly, pretentiously, and without the slightest appreciation of the difference between critical thought and market propaganda.

Shadowbanning has been documented for years, but the Guardian journalists may have found a missing link to understand the phenomenon: biased AI algorithms. Social media platforms seem to leverage these algorithms to rate images and limit the reach of content that they consider too racy. The problem seems to be that these AI algorithms have built-in gender bias, rating women more racy than images containing men.

“You are looking at decontextualized information where a bra is being seen as inherently racy rather than a thing that many women wear every day as a basic item of clothing,”

suppressed the reach of countless images featuring women’s bodies, and hurt female-led businesses – further amplifying societal disparities.

these algorithms were probably labeled by straight men, who may associate men working out with fitness, but may consider an image of a woman working out as racy. It’s also possible that these ratings seem gender biased in the US and in Europe because the labelers may have been from a place with a more conservative culture

“There’s no standard of quality here,”

“I will censor as artistically as possible any nipples. I find this so offensive to art, but also to women,” she said. “I almost feel like I’m part of perpetuating that ridiculous cycle that I don’t want to have any part of.”

many people, including chronically ill and disabled folks, rely on making money through social media and shadowbanning harms their business