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Michel Roland-Guill

Why Abundance is Good: A Reply to Nick Carr | Britannica Blog - 0 views

  • I think Carr’s premises are correct:  the mechanisms of media affect the nature of thought.
  • there are a host of people, from mathematicians to jazz musicians, who practice kinds of deep thought that are perfectly distinguishable from deep reading.
  • in either the availability or comprehension of material on scientific or technical subjects
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  • it’s not just Carr’s friend, and it’s not just because of the web—no one reads War and Peace. It’s too long, and not so interesting.
  • The reading public has increasingly decided that Tolstoy‘s sacred work isn’t actually worth the time it takes to read it, but that process started long before the internet became mainstream.
  • we continued to  reassure one another that War and Peace or À La Recherche du Temps Perdu were Very Important in some vague way.  (This tension has produced an entire literature about the value of reading Proust that is now more widely read than Proust‘s actual oeuvre.)
  • because the return of reading has not brought about the return of the cultural icons we’d been emptily praising all these years, the enormity of the historical shift away from literary culture is now becoming clear.
  • William Sayoran once remarked, “Everybody has got to die … but I have always believed an exception would be made in my case.” Luddism is a social version of that, where people are encouraged to believe that change is inevitable, except, perhaps, this time.
  • Luddism is bad for society because it misdirects people’s energy and wastes their time.
  • our older habits of consumption weren’t virtuous, they were just a side-effect of living in an environment of impoverished access.
Michel Roland-Guill

Rough Type: Nicholas Carr's Blog: Minds like sieves - 2 views

  • we may be entering an era in history in which we will store fewer and fewer memories inside our own brains.
    • Michel Roland-Guill
       
      conclusion un peu rapide: plutôt que moins de mémorisation ce peut être une différente forme de mémorisation, plutôt que mémorisation des faits mémorisation des lieux de stockage des faits.
  • external storage and biological memory are not the same thing
  • When we form, or "consolidate," a personal memory, we also form associations between that memory and other memories that are unique to ourselves and also indispensable to the development of deep, conceptual knowledge. The associations, moreover, continue to change with time, as we learn more and experience more. As Emerson understood, the essence of personal memory is not the discrete facts or experiences we store in our mind but "the cohesion" which ties all those facts and experiences together. What is the self but the unique pattern of that cohesion?
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  • We are becoming symbiotic with our computer tools
  • "when people expect to have future access to information, they have lower rates of recall of the information itself and enhanced recall instead for where to access it."
  • "It seems that when we are faced with a gap in our knowledge, we are primed to turn to the computer to rectify the situation."
  • we seem to have trained our brains to immediately think of using a computer when we're called on to answer a question or otherwise provide some bit of knowledge.
  • people who believed the information would be stored in the computer had a weaker memory of the information than those who assumed that the information would not be available in the computer
  • believing that one won’t have access to the information in the future enhances memory for the information itself, whereas believing the information was saved externally enhances memory for the fact that the information could be accessed, at least in general.
  • when people expect information to remain continuously available (such as we expect with Internet access), we are more likely to remember where to find it than we are to remember the details of the item.
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