Digitage Web 2.0

June 14, 2007

Logos from Web 2.0 are caught in the web somewhere between NASA photos of deep space, science fiction landscapes of our inner space, the synapses of the brain, the virtual space that is not abstract, imagined or really real.

Web 2.0, is a term coined by Tim O’Reilly in 2004 for a series of conferences on a revivified Internet. O’Reilly (2005) in what is now considered to be his seminal article claimed that, “If Netscape was the standard bearer for Web 1.0, Google is most certainly the standard bearer for Web 2.0 (O’Reilly 2005). He contrasted Web 1.0 with Web 2.0 by citing examples: DoubleClick vs Google AdSense, Ofoto vs Flickr, Britannica Online vs Wikipedia, personal websites vs blogging, domain name speculation vs search engine optimization, page views vs cost per click, publishing vs participation, content management systems vs wikis directories (taxonomy) vs tagging (”folksonomy”) and stickiness vs syndication. The conceptual map his team devised provides a sketch of Web 2.0 showing social networking sites, wikis, communication tools, and folksonomies.

Although some argue that it does not exist as anything more than geek jargon, for this new user, it is a promising and surprising paradigm shift in the Internet and in software development. I began blogging using Web 2.0 freeware in September 2006. Numerous users like myself have access to sophisticated, ever-improving software technologies since the cost of development is shared among enthusiastic nerds and geeks (in a good way). Freeware on Web 2.0 is not proprietary by nature but is capable of generating huge profits because of the viral way in which users share in the development, marketing and growth of the product while improving connectivity and in content in the process.

Note: June 2007. This image was included in Weinreich’s slideshare album with a layer of text he added:New Generation Social Marketing. He had to resize the image to the PowerPoint format. It is credited to me in the transcript. It is fascinating how digitage such as this has a potential for producing offshoots. I am investigating the potential of slideshare for managing teaching, learning and research digitage (slides) in one place. I started to put them in my Flickr albums. Since I first created this image I have begun to use YouTube, Google docs, iGoogle and Facebook so there are several layers of text orbits to be added . . .

Key words: slideshare, academic, blog, blogging, collaboration, presentation, web2.0, powerpoint, slides, sharing presentations, slideshare, academic, collaboration, presentation, web2.0, powerpoint, slides, sharing presentations, Tim O’Reilly, wordpress.com, vastation, synaptic gasp, swicki, synapses, synaptic cleft, synaptic gap, rapture of the deep internet, photoshop, neuroscience, neural architectonics, mind-brain, googleearth, gather, frimr, flickr, digitage, delicious, cybernarcosis, cyberdelirium, cyberdeliria, creative commons, consciousness, bricoleuse, blogspot, blogging, art and science, technology, mind, Adobe Photoshop

Selected webliography

Tim O’Reilly, 2005. “What Is Web 2.0: Design Patterns and Business Models for the Next Generation of Software”. Uploaded 09/30/2005. Accessed January 6, 2007.


More generally, Postmodernity can be characterised as a process of de-differentation of what Modernity has differentiated. Max Weber analysed the modernisation process as a progressive autonomisation of domains such as Science, Religion, Art, Justice, Philosophy, Technology and so on (Lash, 1990). Psychology is a product of this modern process of differnetiation. Lash describes postmodernism as a process of de-differentation of all these domains. The moves of the subdisciplines of psychology can so be re-interpreted. Part of them will join Technology. But the core of Psychology, in other words the historically developed art and science of self-reflexivity and ‘political’ action (the participation of the individual in the constrcution of social networks), will have to make itself a new future by developing a science of postmodern men and women. This whole field now is open to sociologists, philosophers and pyschoanalysts. When I read The Meeting of the Waters : Individuality, Community and Solidarity (Kristensen, 1997), I was convinced that most of the chapters – the book is a reader – were written down by personality psychologists or social psychologists, as many chapters deal with Self and Identity. Rob Shields’ analysis of Cinderella as a prefiguration of the postmodern problem of identity in everyday life and in cyberspaces leading to ‘psychoanaesthesia’ and depression, should have been written by a psychologists. However, all these chapters are written by sociologists. The book is a fine example of the deadlock in which modern psychology has brought itself by cutting off its communication with the culturally and historically rooted problems of individual men and women in their everyday life. For the psychologist of postmodernity this should not be a reason for bitterness or envy, but an encouragement. It should strengthen him or her in the conviction that the death of the Modern Ego does not imply the death of psychology as such (Rosseel 2001).

Having acquired my first digital recorder while working in Iqaluit, Nunavut I began to depend on this exciting new technology. To my frustration later on I realized that I was unable to use the .dss files in most applications. But today I found Switch 1.04 and for the first time I was able to save a .dss file to .wav. I chose an audio summary I had made of Kristensen’s (1997) The Meeting of the Waters : Individuality, Community and Solidarity. I would now like to find a place to put in into cyberspace. The conversion was seamless! And I have an editor now so I can edit my audio clips.

Keywords: .dss, .wav, Rob Shields, reflexive modernity, self-reflexivity, postmodernity, modernity, sociology, Switch 1.04, .


Kristensen. 1997. The Meeting of the Waters : Individuality, Community and Solidarity.

Rosseel, Eric. 2001. “The Death of the Helmsman: A Psychology of Postmodernity.” November.

Shields, Rob. 1997. “Cinderella Punk.” The Meeting of the Waters : Individuality, Community and Solidarity.

Flynn-Burhoe, Maureen. 2003. Audio summary of Kristensen The Meeting of the Waters: Individuality, Community and Solidarity.

In my ongoing investigation of connectivity innovations in Web 2.0 I have uploaded shaky (longtake) videos to a YouTube oceanflynn account using the Canon PowerShot A550’s basic video clip capacity. As YouTube background I used a Flickr image adapting Escher’s rippled reflections and Davidhazy’s macro shots of water drops. Flickr images cannot be used directly with YouTube so I used the .jpg url of that image from my Speechless @ WordPress uploads. YouTube seems to limit uploads to one a day? The tags are limited and so are categories. I use travel. Uploading is very fast and easy. There may be fewer views of my slow world videos than on Google Videos. There is more room for descriptions on Google Video. I think the full upload time is longer. Both are seamlessly integrated with WordPress through a simple html-like code using [] brackets instead of <> youtube = and googlevideo =

I am using Google docs as a space for note-taking related to my YouTube and Google Videos. It allows me to add images seamlessly with no problems formatting. I appreciate the ‘remove coding’ icon so I can keep coding as plain as vanilla. It helps me keep track of bibliographies and webliographies although these are also on delicious. Google docs also allows for lots of tags (folksonomy is the key to connectivity). Although these docs are often a mess of collaged text, urls and images, they help me keep track of information such as First Nations preferred names for places, evidence of benign colonialism, etc.

I uploaded some digital images from our two excursions this weekend to oceanflynn @ the Google Earth community.

I have bookmarked the YouTube videos on the social bookmarking site, ocean.flynn delicious


I’ve also subscribed to this at my Google Reader as .rss feed. http://del.icio.us/rss/ocean.flynn/youtube



With just a month left on the Island we went for our last visit to Beacon Hill Park and the nearby look outs over Juan de Fuca Strait and the Olympic Mountain Range. Wind and surf were ideal for the parasurfers riding the waves between Clover Point and Finlayson Point.

Beacon Hill Park occupies over 62-acres of with numerous trails crisscrossing through informal and formal gardens designed in 1889 by Scottish landscape architect, John Blair. The rustic stone medieval bridge was built then. About 2000 trees and shrubs were brought in. Although there are many rhododendrons there are also rare and endangered plants.

I’m not sure what kind of tree I photographed here. Dave made a video clip of waves crashing against the rocks on Clover Point and a Towhee singing. I filmed the wind in the willows at Fountain Lake and the Stone Bridge and a panorama from Finlayson Point. I’m going to upload some to Google Video and some to Youtube. I put several photos on Flickr and one on Google Earth community. I want to connect the video clips to the Google Earth community. I’ve also linked these with deli.cio.us.

“[What is known as Beacon Hill Park] was once part of the land used and occupied by the Songhees Indians. When first observed by Europeans in the mid-19th century, there were no Indian villages in the present park area. However, the evidence of prehistoric activities and oral tradition tell a different story. Evidence of prehistoric use of the Park area by native peoples consists of the remains of village refuse at defensive localities along the waterfront and burial grounds nearby. A Songhees elder, Jimmy Fraser, gave the name “Meegan”, meaning “warmed by the sun”, to the open meadow in Beacon Hill Park where people sat to have their bellies warmed in summer (Keddie).”

Before heading home we biked over to the Cameron Bandshell, in the Park off Arbutus Way and Bridge Way where we caught the final numbers in the performance by the Highline Community Symphonic Band, Colonel Bogey that Dave used to play in high school.

Webliography and Bibliography

Keddie, Grant. “Native Indian Use of Beacon Hill Park.” RBCM Notes, Note #14/88, ISSN 0838-598x

Michel Foucault (1926-1984) spent most of his life examining the archaeological dimensions of his philosophy of freedom, but at the end of his life as he was dying of HIV related illness he re-examined his concept of freedom with an ethical dimension.

In 1984

“. . . Foucault sought a heightened consciousness of how individuals are embedded in cultural practices, especially in various sorts of power relationships, to enhance individual freedom. In his final interview, he said that he had tried to distinguish “three types of problems of truth, that of power, and that of individual conduct,” but that he had hampered himself by overemphasizing truth and power at the expense of individual conduct (Lotringer RM: 466:1989). Now, he continued, he hoped to break free of mere subjectivity by reappropriating the ancient practices of care of self. These, he said, so not include finding a deep inner truth but rather governing “one’s life in order to give it the most beautiful form possible (Lotringer CT 1989:458 cited in Martin and Barresi 2006:261).”

“[…] In the end, Foucault advocated a return to the project of care for the self and to the constructing of an ethical self. (Martin and Barresi 2006:262).”


Foucault, Michel. 1984. Vol III: Le Souci de soi. Paris: Gallimard.

Foucault, Michel. 1988. ‘The Return of Morality’, in Michel Foucault: Politics, Philosophy, Culture, Interviews and Other Writings 1977–1984, ed. Lawrence Kritzman, trans. Alan Sheridan and others. New York: Routledge, 1988, 242–54.

Foucault, Michel. 1986. ‘Postscript, An Interview with Michel Foucault by Charles Ruas’, in Death and the Labyrinth: The World of Raymond Roussel, trans. Charles Ruas. New York: Doubleday, 1986, 169–86.

Foucault, Michel. 1984. Vol III: The Care of the Self. Paris: Gallimard.
‘The Ethic of Care for the Self as a Practise of Freedom’, in The Final Foucault, ed. James Bernauer and David Rasmussen. Cambridge, Mass.: MIT Press, 1988, 1–20.
‘On the Genealogy of Ethics: An Overview of Work in Progress’, in The Foucault Reader, ed. Paul Rabinow, trans. J. Harari. Harmondsworth: Penguin, 1984, 340–72.

Lotringer, S. 1989. Foucault Live: Interviews, 1966-84. Semiotext(e).

Martin, Raymond, Barresi, John. 2006. The Rise and Fall of Soul and Self. New York: Columbia University.

French philospher and superstar of atheism Michel Onfray’s (Onfray 2007) movement of evangelical secularism depends on a moral mathematics of risk society. At its most extreme it advocates a form of instrumentalist social atomism and radical anthropocentrism.

Onfray refers to the influential writings of Nietzsche, who combines philosophy with a searing aesthetic to unsettle 19th century ethics, ethos and morals. Nietzsche work is permeated with a heightened moral relativism where individuals are free to choose their own virtues and vices subjectively and interchangeably. But Nietzsche’s avatar Zarathustra is not advocating a new religion. He is following in the Enlightenment tradition wherein the modern individual perceives religion to be pitiably self-delusional and comfortable. And I never forget that Nietzsche wrote against a late 19th century backdrop of a distorted form of Christian/utilitarianism driving unfettered destructive colonial expansion.

These masters of today- surpass them, O my brethren- these petty
people: they are the Superman’s greatest danger!
Surpass, ye higher men, the petty virtues, the petty policy, the
sand-grain considerateness, the ant-hill trumpery, the pitiable
comfortableness, the “happiness of the greatest number”-!
And rather despair than submit yourselves. And verily, I love you,
because ye know not today how to live, ye higher men! For thus do ye
live- best! (Nietzsche 1892)

The brilliance of the canonical writing of Marx, Nietzsche, Freud, Foucault, Deleuze and even Derrida, is not enough to provide incentive to transform inner ethical orientations or to change outward moral behaviour. Marx was not a Marxist. Derrida himself deconstructed the Author. These leaders of thought provide useful concepts and robust arguments but not comprehensive systems intended for universal adoption. Their space-time dependent oeuvre never claimed to provide comprehensive manifestos with an ethos, code of ethics and a will for social change under accidental temporal and spatial conditions.

Moral orientation imposed through legislation and education aims at protecting current and dominant (not necessarily democratic) concerns of society. Such ordinances and curriculum are necessary in a civil society but they provide at most a minimalist state protection for those at-risk of social exclusion. At their worst the algorithms of moral mathematics ensure a legal and civil method to heighten the vulnerability of the most vulnerable. See Foucault on crime, punishment and discipline.

Nietzsche’s concept of authenticity which is a form of self-making in the register of the aesthetic is incompatible with that form of imposed morality, the Christian-inspired ethic of charity for the Other crushes an individual’s elemental, instinctive and powerful desires (Taylor 1991:65).

In contrast the inner ethical orientations ( BIC 2006 ) of moderate civil religion relevant to social, historical, economic and political context are constituted by a concept of faith as conscious knowledge expressed in action (‘Abdu’l-Baha 1915:549) combined with an an ethos of caring and mutual trust. This concept of faith is held in tension by the use of the faculty of reason to prevent fanaticism and superstition. First it is to know and then to do (‘Abdu’l-Baha 1915:549).

Taylor (1991:10) describes the fading of moral horizons, the loss of meaning, the eclipse of ends, rampant instrumental reason and the loss of freedoms as all part of the malaise of modernity. He cautions that atomist and instrumentalist approaches promote a debased and shallow form of authenticity (1991:120).

keywords: moral mathematics, consequentialism vs deontology, 

Webliography and Bibliography

‘Abdu’l-Baha. 1915. Tablets of ‘Abdu’l-Baha.

Bahá’í International Community (BIC). 2006. “A New Vision for Humanity’s Future.

Colbert, Stephen. 2007. Unquisition. May 3.

Derrida (1990) in Le droit à la philosophie du point de vue cosmopolitique.

Etzioni, Amitai. 2007a.”The West Needs a Spiritual Surge” >> Amitai Etzioni Notes. March 6, 2007.

Etzioni, Amitai. 2007b. L’Occident aussi a besoin d’un renouveau spirituel.” Le Monde. 7 avril.

Hitchens, Christopher. 2007. God is Not Great: How Religion Poisons Everything. Twelve/Warner Books.

Higgins, Andrew. 2007. As religious strife grows, atheists seize pulpit.” Northwest Herald. >> nwherald.com. April 13.

Kinsley, Michael. 2007. “In God, Distrust.” Sunday Book Review. New York Times. May 13.

Lacroix, Alexandre, Truong, Nicolas. 2007. “Nicolas Sarkozy et Michel Onfray: Confidences entre Ennemis.” Philosophie Mag. No. 8. >> Philomag.com

Onfray, Michel. 2007. Atheist Manifesto: The Case Against Christianity, Judaism, and Islam.

Nietzsche, Friedrich. 1892. Thus Spake Zarathustra. Trans. Common, Thomas.Taylor, Charles. The Malaise of Modernity. Concord, Ontario: House of Anansi Press.

The things we do with words . . .

For awhile after I had noticed my speechless blog stats reached 10, 000 (whatever that means) I couldn’t write anymore. Weeks later when I started again the stats graph revived. I have no idea how that works.

Since October 2006 I have been able to connect Flickr, Google Docs, iGoogle homepage, Google Video, deli.cio.us, Digg, My Swicki, Facebook, wikipedia through my WordPress blog while living on an Island off the West Coast.

The widget counter on my iGoogle reminds me each day that we will be packing again soon. Somehow I hope that Speechless will provide a virtual space that even mountains can’t block.


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