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the dynamic was for Christians as well as Muslims in Egypt

this time Mr. Qimni did not go into hiding. He appeared on the television show, sitting beside Sheik Badri as he defended himself.

“It is an unprecedented move to recognize that one can be Egyptian and not adhere to one of these three religions,”

Morocco has denied holding him and the U.S. government has denied that he was subjected to "extraordinary rendition."

I realized in Morocco that the people who were torturing me were receiving questions and materials from British intelligence," he said. "I had met with British intelligence in Pakistan. I had been open with them. Yet the very people who I had hoped would come to my rescue, I later realized, had allied themselves with my abusers."

the inconvenience of being challenged in our beliefs.

Increasingly, we are able to choose not just which opinions to embrace, but also something more foundational: which facts to know in the first place.

a troubling paradox: the democratization of information, it turns out, is in some ways at odds with democracy itself.

Where is the middle ground between monopoly and chaos? How do we balance the individually empowering elements of the niche—and the passion and participation they encourage—with news that is empowering in a wider sense of civic life? How do we reconcile the intimacy of news consumption with Berelson’s insight that news is, at is core, a solidarity good? How do we structure a system of news that acts, in varying ways, as democracy’s common denominator?

news consumption itself has taken on a quality of itinerancy: audiences, per Pew’s most recent State of the News Media report, now “hunt and gather what they want when they want it, use search to comb among destinations and share what they find through a growing network of social media.” And consumption itself has thus taken on an increasingly self-definitional property: to read The New York Times, or to watch Fox News—or MSNBC—or the NewsHour—or to curate a personalized RSS feed, is, of course, to make not merely a commercial decision. It is also to make a declaration about who you are and how you see the world.

There has always been more information in the world than there have been news outlets to convey it; but the explosion of outlets, in particular, means that no longer is slant the key self-definitional distinction in news

“The news” itself, as a unitary entity, is no longer something we can take for granted. On the contrary: it is increasingly incoherent—“a mass of niches,” Jeff Jarvis has it. Indeed, the notion of a master narrative itself—the communal melody that, even in its exclusivity, also binds us together in its tunes and tones—is slowly dissolving into white noise.

echo chambers—even those that many might think of as ‘the good ones’—have an insularity that impedes broader political and cultural discourse. They distort reality through their very presumption of multiple realities. They assume—and, then, foster—a disconnect between sub-truths and, simply, truth.

In And Then There’s This: How Stories Live and Die in Viral Culture, Bill Wasik describes the “feedback loop among bloggers and readers,” citing a study finding that 85 percent of blog links led consumers to blogs of the same political bent—“with almost no blog showing any particular respect for any blog on the other side.” In this way, selective exposure becomes a communal activity.

“The problem is when extremism emerges from the logic of social interactions”—from, in other words, a system of discourse that allows for self-segregation. And that’s the problem we’re seeing, increasingly, in our journalistic infrastructure. On the one hand, people have access to more dissenting views than ever before; on the other, paradoxically, they are more able to ignore those views than ever before. My reality here. Your reality there.

Without “popular information,” we lose not only our baseline of knowledge about the political world, but also our bearings within it. We risk becoming subject, as it were, to subjectivity itself—and ending up with a society, as William James had it, in which “people think they are thinking when they are merely rearranging their prejudices.”

That journalism is crucial to modern democracy seems clear; that it is not by any means sufficient to democracy seems equally clear

News serves the public not only by feeding it information; it also fosters, in the phrase of the sociologist C. Wright Mills, the “sociological imagination”—the habit of mind required to connect one’s private concerns to the “public issues” that give rise to them. News itself is thus a self-fulfilling prophecy. In learning about our fellow citizens, we come to see their lives as they are: inextricably linked to ours. News begets empathy—and, in that, social capital. Connection is key: as Robert Putnam notes, “a society of many virtuous but isolated individuals is not necessarily rich in social capital.”

Mediated knowledge, in other words, united the country. Not by whitewashing differences among its consumers, but rather by giving those consumers a baseline of shared information and discourse that, eventually, transformed an awkward amalgam of loosely connected states—the experiment—into the United States. The nation.

The challenge, as we navigate the chasm between old ways and new, is to find a way to mingle the productive properties of commotion with the enduring value of community.

“It is hardly possible,” Mill had it, “to overstate the value in the present state of human improvement of placing people in contact with others dissimilar to themselves, and in contact too with modes of thought and action unlike those with which they are familiar.”