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hijcoffeepack

Explore Gisbertcaps: A Leading Spain-Based Producer of Dolce Gusto and Nespresso-Compat... - 1 views

www.hijcoffeepack.com/...resso-compatible-capsules.html

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shared by hijcoffeepack on 13 Feb 25 - No Cached
  • hijcoffeepack on 13 Feb 25
     
    Gisbertcaps, a Spanish company specializing in Dolce Gusto and Nespresso-compatible capsules. Located in Valencia, on the Mediterranean coast, Gisbertcaps was established with a deep knowledge of molding and plastic injection, inherited from its parent company, Inyectados Alsan, which has over 30 years of experience in these manufacturing techniques.
tanjim11234

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shared by tanjim11234 on 16 Apr 25 - No Cached
  • buy5starshop10 on 16 Apr 25
     
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psy-quation

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psyquation.com

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shared by psy-quation on 13 Apr 16 - No Cached
  • psy-quation on 13 Apr 16
     
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shared by Arenaanimation Institutes on 05 Mar 14 - No Cached
  • Arenaanimation Institutes on 05 Mar 14
     
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shared by ankityng on 16 Sep 13 - No Cached
  • ankityng on 16 Sep 13
     
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Mike Wesch

Web ushers in age of ambient intimacy - Print Version - International Herald Tribune - 0 views

www.iht.com/...printfriendly.php

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shared by Mike Wesch on 13 Jan 09 - Cached
Yann Leroux liked it
  • In essence, Facebook users didn't think they wanted constant, up-to-the-minute updates on what other people are doing. Yet when they experienced this sort of omnipresent knowledge, they found it intriguing and addictive. Why?
  • Social scientists have a name for this sort of incessant online contact. They call it "ambient awareness."
  • The growth of ambient intimacy can seem like modern narcissism taken to a new, supermetabolic extreme
  • ...20 more annotations...
  • taken together, over time, the little snippets coalesce into a surprisingly sophisticated portrait of your friends' and family members' lives, like thousands of dots making a pointillist painting. This was never before possible, because in the real world, no friend would bother to call you up and detail the sandwiches she was eating. The ambient information becomes like "a type of ESP," as Haley described it to me, an invisible dimension floating over everyday life.
  • ad hoc, self-organizing socializing.
  • The Japanese sociologist Mizuko Ito first noticed it with mobile phones: lovers who were working in different cities would send text messages back and forth all night
  • You could also regard the growing popularity of online awareness as a reaction to social isolation, the modern American disconnectedness that Robert Putnam explored in his book "Bowling Alone."
  • "Things like Twitter have actually given me a much bigger social circle. I know more about more people than ever before."
  • Online awareness inevitably leads to a curious question: What sort of relationships are these? What does it mean to have hundreds of "friends" on Facebook? What kind of friends are they, anyway?
  • Dunbar noticed that ape groups tended to top out at 55 members. Since human brains were proportionally bigger, Dunbar figured that our maximum number of social connections would be similarly larger: about 150 on average
  • where their sociality had truly exploded was in their "weak ties"
  • "I outsource my entire life," she said. "I can solve any problem on Twitter in six minutes."
  • She also keeps a secondary Twitter account that is private and only for a much smaller circle of close friends and family — "My little secret," she said. It is a strategy many people told me they used: one account for their weak ties, one for their deeper relationships.)
  • Psychologists have long known that people can engage in "parasocial" relationships with fictional characters, like those on TV shows or in books, or with remote celebrities we read about in magazines. Parasocial relationships can use up some of the emotional space in our Dunbar number, crowding out real-life people.
  • Danah Boyd, a fellow at Harvard's Berkman Center for Internet and Society who has studied social media for 10 years, published a paper this spring arguing that awareness tools like News Feed might be creating a whole new class of relationships that are nearly parasocial — peripheral people in our network whose intimate details we follow closely online, even while they, like Angelina Jolie, are basically unaware we exist.
  • "These technologies allow you to be much more broadly friendly, but you just spread yourself much more thinly over many more people."
  • She needs to stay on Facebook just to monitor what's being said about her. This is a common complaint I heard, particularly from people in their 20s who were in college when Facebook appeared and have never lived as adults without online awareness. For them, participation isn't optional. If you don't dive in, other people will define who you are.
    • Mike Wesch
      Mike Wesch on 16 Feb 09
       
      like PR for the microcelebrity
  • "It's just like living in a village, where it's actually hard to lie because everybody knows the truth already," Tufekci said. "The current generation is never unconnected. They're never losing touch with their friends. So we're going back to a more normal place, historically. If you look at human history, the idea that you would drift through life, going from new relation to new relation, that's very new. It's just the 20th century."
  • Psychologists and sociologists spent years wondering how humanity would adjust to the anonymity of life in the city, the wrenching upheavals of mobile immigrant labor — a world of lonely people ripped from their social ties. We now have precisely the opposite problem. Indeed, our modern awareness tools reverse the original conceit of the Internet. When cyberspace came along in the early '90s, it was celebrated as a place where you could reinvent your identity — become someone new.
  • "If anything, it's identity-constraining now," Tufekci told me. "You can't play with your identity if your audience is always checking up on you.
  • "You know that old cartoon? 'On the Internet, nobody knows you're a dog'? On the Internet today, everybody knows you're a dog! If you don't want people to know you're a dog, you'd better stay away from a keyboard."
  • Young people today are already developing an attitude toward their privacy that is simultaneously vigilant and laissez-faire. They curate their online personas as carefully as possible, knowing that everyone is watching — but they have also learned to shrug and accept the limits of what they can control.
  • Many of the avid Twitterers, Flickrers and Facebook users I interviewed described an unexpected side-effect of constant self-disclosure. The act of stopping several times a day to observe what you're feeling or thinking can become, after weeks and weeks, a sort of philosophical act. It's like the Greek dictum to "know thyself," or the therapeutic concept of mindfulness.
kelly marshall

we feel fine, an exploration of human emotion, in six movements - 0 views

wefeelfine.org

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shared by kelly marshall on 10 Dec 08 - Cached
  • Katie Hines on 14 Feb 09
     
    This website was created by Jonathan Harris, and constantly searches personal blogs for "I feel..." statements. Click the link to see some AMAZING animations of these statements, It's the most beautiful compilation of human emotion I've ever seen, and definitely applies to my PostSecret effect research, and basic perceptions of identity. You can even search for these statements demographically or over long periods of time. I'm in awe! Check out his TED Talk too!
Adam Bohannon

Heidegger 2 Twitter: Technology, Self & Social Networks. - 11 views

blog.semanticfoundry.com/...hts-on-self-interaction-design

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shared by Adam Bohannon on 06 Dec 09 - Cached
  • Both object and subject are converted to a “standing-reserve”, to be disaggregated, redistributed, recontextualized, and reaggregated.
  • And human individuals, who were once reduced to resources (Frederick Taylor, and the authoritarianism of Human Resource departments), or “eyeballs” in the terminology of internet marketing executives; are now the creative engines of growth, innovation, and creativity.
  • This becomes even more interesting when we wonder about the context and meaning of start-ups intentionally exposing their office space’s ductwork - as if the open office with exposed pipes re-instantiates a manifestation of the hearth, or at least ‘un-hides’ the circulatory system of commerce.
  • ...16 more annotations...
  • Postmodern technology uses the hyper-reality of simulations to get rid of the limitations imposed by reality. The limit of postmodern reality is not the total objectification of nature, but the replacement of reality by virtual reality totally under our control.
  • Borgmann’s antidote for losing our personality to the shallowness and superficiality of hyper-reality is to return to focal activities.
  • It takes commitment on our part to engage in focal activities, but the effort affords us a chance to maintain some sense of self in the technological world.
  • Thus technological rationality can claim that technologies are value neutral, and only uses are good or evil, despite the fact that the uses are shaped by the technologies.
  • And technology leads to new forms of domination. For the critical theorists history has always had domination, but in our time domination has changed from master over slave or lord over serf to the domination of humanity by economics and the market. We are given the illusion of liberty, but that is simply the freedom to choose between brands of mass-produced products.
  • Computer technology further de-contextualizes human experience by emphasizing information over understanding. And computers further domination by providing new means of tracking the productivity of workers to the corporation and depersonalizing supervision; very much a modern panopticon envisioned by Jeremy Bentham.
  • Foucault’s view allows for the possibility that information technology could be used to put people in more direct communication with each other and spread the concentration of power over society.
  • MS Word and freely available blogging software encourages us to constantly revise, so a work becomes a series of drafts, none of which is final (just like this post).
  • Gould’s attitude towards design finds philosophical support in pragmatism. Pragmatism recognizes that everyone is socially situated. Dewey taught that scientific theories or methods of logic are tools used in a certain social practice. Attention to the practices surrounding an object are important to understanding it. Since he viewed knowledge as participatory he argued that learning must come about by doing.
  • Metaphors provide us a way of understanding the world, by associating one thing with another. Powerful metaphors are like magic, and inform how we think of the objects described, revealing hidden aspects of the thing described. New metaphors for the forces in our lives will suggest new ways of living.
  • Metaphors interact with technology in several ways: technology serves as a source of metaphors, new technologies are understood metaphorically, and our metaphors in life pose problems to be solved technologically
  • By developing new metaphors, interface designers can suggest new ways of working with computers. If these metaphors are carefully chosen then they will provide a natural model which makes operation of the machine easy.
  • Just as metaphors can help us understand computers, computers can provide new metaphors for life. Postmodern theories of psychology suggest that there is no single unified “ego”, but that each of us is made up of a multiplicity of parts, while Minsky discusses the “agencies of mind” in his book “The Society of Mind.” Philip Bromberg claims that a healthy personality is one in which different aspects of the self can come to know one another and reflect upon each other.
  • This fluid multiplicity of personality is what gives us our flexibility and resilience.
  • Social networks allow participants to explore different aspects of their personality, to manufacture and evolve aspects of their personality depending on context and mood.
  • While some observers might see this activity as evidence of Heidegger’s disaggregation of the subject by technology, it can also be seen as a model for Bromberg’s self as being one while being many. This is just one way in which computer technology, the internet, and connected social networks can show us a new way of understanding ourselves.
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