By G. Langlois
The quest for that means is a necessary human task. it isn't as regards to agreeing on a few definitions in regards to the international, gadgets, and other people; it truly is a moral strategy of establishing as much as locate new chances. Langlois makes use of case reports of social media structures (including fb, Twitter, and Amazon) to revisit conventional conceptions of which means.
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Additional resources for Meaning in the Age of Social Media
The Google GOVERNING ME ANING 45 search engine, for instance, classifies search results according to a technocultural logic that translates a web protocol—the inlink—into a cultural value of relevancy. , number of inlinks), but also in terms of content customization according to one’s friendship network. Therefore, the platform as manager of information is in charge of attributing degrees of visibility that correspond to specific attributions of cultural value to information. The governance processes enabled by a participatory media platform are not only about managing information, but also about managing the cultural perceptions, on the user side, of software processes.
In so doing, the hope embedded and expressed through networked communication is that of a new politics of meaning—a new context where long-standing power relations that limit the democratic potential of the production and circulation of meaning are undermined and replaced by more egalitarian practices. In the previous mass-media universe of unidirectional messages, the main site of critique was on the unequal relationships between an elite controlling the media (Herman and Chomsky 2002; McChesney 2008), and disempowered masses whose limited agency lay in their capacities to create alternate meanings out of messages imposed on them within the confines of their social and cultural positioning (Hall 1980).
It then becomes clear that the search for meaning is an embodied, felt, and shared practice (John Durham Peters, de Certeau, Bakhtin). , Plato’s critique of writing in the Phaedrus), the chapter explores how relational psychoanalysis’s ethics of encounter could be integrated in software design. In particular, the formulation of norms of recognition (Butler, Benjamin) and of transitional spaces (Winnicott) that allow for creative reflection on the relationship between the self and others, and between the self and the world, should be integrated within the design of social media platforms.