2 Matching Annotations
  1. Oct 2022
    1. As with Twitter, and indeed the web in general, we all see a different subset of  the conversation. We each have our own public that we see and address. These publics are semi-overlapping - they are connected, but adjacent. This is not Habermas’s public sphere, but de Certeau's distinction of place and space. The place is the structure provided, the space the life given it by the paths we take through it and our interactions.

      de Certeau, theologist turned cultural philosopher because of 1968. NL Wikipedia spreekt v Europese en Amerikaanse Certeau, de eerste de theoloog, de tweede als de theoreticus van het alternatieve discours. https://nl.wikipedia.org/wiki/Michel_de_Certeau vs https://en.wikipedia.org/wiki/Michel_de_Certeau Veel werk lijkt pas na zijn dood in het Engels vertaald te zijn, vooral ook jaren 90/00, op tijd voor vergelijking met internettools. Kernwerk in het Engels is 1984 https://en.wikipedia.org/wiki/The_Practice_of_Everyday_Life lijkt het. Is dat de bron van het place/space onderscheid

  2. Aug 2022
    1. GPT-3 is by no means a reliable source of knowledge. What it says is nonsense more often than not! Like the demon in The Exorcist, language models only adds enough truth to twist our minds and make us do stupid things

      The need to be aware that GPT-3 is a text generation tool, not an accurate search engine. However being factually correct is not a prerequisite of experiencing surprisal. The author uses the tool to open up new lines of thought, so his prompt engineering in a way is aimed at being prompted himself. This is reminiscent of how Luhmann talks about communicating with his index cards: the need for factuality does not reside with the card, meaning is (re)constructed in the act of communication. The locus of meaning is the conversation, the impact it has on oneself, less the content, it seems.