StoweBoyd Secrecy, Privacy, Publicy. "Gabriel García Márquez once wrote, ‘Everyone has three lives: a public life, a private life, and a secret life’, a line that seems to resonate with how we live our lives today, and perhaps how we have lived since the start of human society. "Gabriel García Márquez once wrote,’Everyone has three lives: a public life, a private life, and a secret life’, a line that seems to resonate with how we live our lives today, and perhaps how we have lived since the start of human society. In everyday speech, we have terms that relate to keeping information private or secret. We all have an intuitive sense for privacy and secrecy, and they are caught up in our sense of self, and our notions of intimacy. Privacy concerns are constantly in the headlines, like today’s NY Times piece about the possible use of ‘full body scanners’ to peer beneath our clothes as a response to the Abdulmutallab bomb attempt.
We find similar variability in people’s notions of privacy online. Footnote: StoweBoyd DecadeOfPublicy. I am aware that my recent inquiries into privacy and ‘publicy’ are a bit anthropological at their core, rather than technological or software-design based. Claude Lévi-Strauss sets the stage for this inquiry, perhaps, when he wrote “The anthropology of the future is the study of ourselves.” The anthropology of the future is the study of ourselves. Earlier, in the middle of the ’00s, I used to talk about social architecture as a set of design principles for social tools grounded in the way that we are wired, and how we can be bettered by the augmented sociality that social tools offer.
But I feel that we have to go deeper than this architectural metaphor, just as city planners and architects need to step outside of the materials and styles of buildings and public spaces to understand what people are doing, living in proximity. They have to get back to what buildings and cities are used for, what they are good for, and to do that, they have to study people, not bricks. Revisiting Privacy. LaurentHaug’s Publicy rebirth of privacy. Every time I hear someone alarmed about “the death of privacy”, I remember my grandmother telling me her childhood stories, memories dating back to the beginning of the 20th century. Only a few decades ago, life was very different. You were part of a small community, spent all your life basically .
Peoples’ horizon was family. Families, those constructions who often end up trapping human beings into roles. There was the one who’s successful, the one who’s rich, the one who’s cheating, the one who’s funny. Every person was tagged by the group, and everybody knew everything about everybody else. Is that what we are missing? What happens with social networks is they publish information about you to the world. The solution to fight the ones you don’t control has been known for years. !
Now that you are back in the driver seat, you have your privacy back. That is your new privacy. I love doing one thing on Facebook: using my status to say what I am NOT doing. . The progression of the public « BuzzMachine. I’m editing the manuscript for Public Parts now and so I’ll be throwing out some thoughts from the book to get your thoughts in return. Here, from my introduction, are what I see as the four stages in our conception of “public”: 1.
From ancient times to the Renaissance, “public” was synonymous with the state and the state was synonymous not with its people (that’s our modern notion) but with its rulers. Leaders were not merely public figures; they embodied the public. 2. 3. 4. In this progression, we are continuing—but accelerating—a timeless dance of balancing the individual and society: our rights, privileges, powers, responsibilities, concerns, and prospects; our privacy and publicness. So today are atomizing because we have the freedom to be independent. Making Publics. Eric A. Havelock. Eric Havelock, while at Yale Eric Alfred Havelock (/ˈhævlɒk/; June 3, 1903 – April 4, 1988) was a British classicist who spent most of his life in Canada and the United States. He was a professor at the University of Toronto and was active in the Canadian socialist movement during the 1930s. In the 1960s and 1970s, he served as chair of the classics departments at both Harvard and Yale.
Although he was trained in the turn-of-the-20th-century Oxbridge tradition of classical studies, which saw Greek intellectual history as an unbroken chain of related ideas, Havelock broke radically with his own teachers and proposed an entirely new model for understanding the classical world, based on a sharp division between literature of the 6th and 5th centuries BC on the one hand, and that of the 4th on the other. Education and early academic career[edit] Born in London, Havelock grew up in Scotland and enrolled at The Leys School in Cambridge at the age of 14. While studying under F. Walter J. Ong. Walter Ong Biography[edit] Ong was born in Kansas City, Missouri, to a Protestant father and a Roman Catholic mother; he was raised as a Roman Catholic.
In 1929 he graduated from Rockhurst High School. In 1933 he received a Bachelor of Arts degree from Rockhurst College, where he majored in Latin. During his time at Rockhurst College, he founded a chapter of the Catholic fraternity, Alpha Delta Gamma. He worked in printing and publishing prior to entering the Society of Jesus in 1935, and was ordained a Roman Catholic priest in 1946. In 1941 Ong earned a master's degree in English at Saint Louis University. After completing his dissertation on the French logician and educational reformer Peter Ramus (1515-1572) and Ramism under the supervision of Perry Miller at Harvard University in 1954, Ong returned to Saint Louis University, where he would teach for the next 30 years.
He died in 2003 in St. Summary of Ong's works and interests[edit] Some of Ong's interests: Major works[edit] Books[edit] Bruno Snell. Bruno Snell (* 18. Juni 1896 in Hildesheim; † 31. Oktober 1986 in Hamburg) war Klassischer Philologe (Griechisch, Latein). Er war der Sohn des Psychiaters Otto Snell (1859–1939). Leben[Bearbeiten] Bruno Snell [1]: „Unser europäisches Denken hebt an bei den Griechen. (...) Dies Verhältnis der Sprache zur wissenschaftlichen Begriffsbildung lässt sich, streng genommen, nur am Griechischen beobachten, da nur hier die Begriffe organisch der Sprache entwachsen sind: nur in Griechenland ist das theoretische Bewusstsein selbstständig entstanden, ...alle anderen Sprachen zehren hiervon, haben entlehnt, übersetzt, das Empfangene weitergebildet Zudem leitete der entschiedene Gegner des Nationalsozialismus von 1945 bis 1946 als erster Dekan nach dem Zweiten Weltkrieg die Philosophische Fakultät und von 1951 bis 1953 stand er der Universität als Rektor vor.
Snells Werk zeichnet sich durch akribische metrische Analysen und eingehende Berücksichtigung von Papyrusfunden aus. Wichtige Werke[Bearbeiten] We All Live In Public Now. Get Used To It. As the Web becomes more social, privacy becomes harder and harder to come by. People are over-sharing on Facebook and Twitter, broadcasting their whereabouts every ten steps on Foursquare and Gowalla, and uploading photos and videos of their most private moments to the Web for all to see. It’s easy to say that privacy is dead, we all live in public now, and just deal with it. But things are a bit more complicated. It used to be that we lived in private and chose to make parts of our lives public. Now that is being turned on its head. Stowe Boyd, along with others before him, calls this new state of exposure “publicy” (as opposed to privacy or secrecy). The idea of publicy is no more than this: rather than concealing things, and limiting access to those explicitly invited, tools based on publicy default to things being open and with open access.
I don’t particularly care for the neologism, but the idea behind it is spot on. It takes some getting used to the idea of living in public. "Making Sense of Privacy and Publicity" "Making Sense of Privacy and Publicity" danah boyd SXSW March 13, 2010 [This is a rough unedited crib of the actual talk] Citation: boyd, danah. 2010. "Making Sense of Privacy and Publicity. " SXSW. Good afternoon! Let me begin by saying that I'm tremendously honored to be here doing the welcoming keynote at SXSW. What’s powerful about SXSW is first and foremost the people. For those of you who are old-timers, you know how special this conference is.
I was asked to give this talk to invite you to think deeply. What keeps me up at night is trying to make sense of how social media transforms society and, more importantly, what it helps make visible about humanity. My goal today is to invite you to step back and ask: what hath we wrought? To give you something to munch on, I've decided to focus my talk on two interwoven concepts that keep coming up whenever we think about social media: privacy and publicity. Fundamentally, privacy is about having control over how information flows.