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<node TEXT="Production and Governance in Hackerspaces as Commons-Based Peer Production in the Physical Realm?" ID="ID_1198913392" CREATED="1399390050544" MODIFIED="1399392131321" LINK="project://145D21BE5B372UWMC6AC86NIRGMT3LT8KJUL/Referencias/hacker-maker-spaces-dinamicas-p2p.pdf" MOVED="1401451301749">
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<pdf_title>Studies International Journal of Cultural</pdf_title>
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<attribute NAME="title" VALUE="Production and Governance in Hackerspaces as Commons-Based Peer Production in the Physical Realm?"/>
<node TEXT="CBPP" ID="ID_538077590" CREATED="1399390203299" MODIFIED="1399390437242">
<node TEXT="Orientados al beneficio, no al lucro" ID="ID_603523041" CREATED="1399390509266" MODIFIED="1399390517962">
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<node TEXT="Lucro no prioritario aunque posible" ID="ID_829181136" CREATED="1399390578285" MODIFIED="1399478284914"><richcontent TYPE="NOTE">
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"""
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<p>
The general feeling from the interviews is that although for-profit projects are not condemned, profit maximization is avoided, given that the results are usually shared with open licences. In other words, profit-making is acceptable in the sense that it favours the survival of the space and its members. This shows the project-based orientation of hackers, and their eagerness to work and learn through production processes based on autonomy, cooperation and sharing or, to put it differently, through a physical manifestation of CBPP practices.
</p>
<p>
"""
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<node TEXT="Cooperación externa" ID="ID_1218180322" CREATED="1399479197972" MODIFIED="1399479383375" MOVED="1399479388477"><richcontent TYPE="NOTE">
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"""
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<p>
 Although some are sceptical or have a negative disposition
</p>
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towards cooperating with a business firm, all maintain that accepting or rejecting such a proposal would depend on the project and on the independence that hackerspace members would have in the working and distribution process of the results.
</p>
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"""
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<node TEXT="Tareas modulares con bajas barreras de ingreso" ID="ID_1057996410" CREATED="1399390523084" MODIFIED="1399390538429"/>
<node TEXT="Sociedad de la información no igualitaria" ID="ID_1751578802" CREATED="1399478753212" MODIFIED="1399479110003"><richcontent TYPE="NOTE">
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"""
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<p>
On the other hand, authors such as Webster (2002a, 2002b) have argued against the idea of an (egalitarian) ‘information society’. They emphasize the continuities of the current age with former capitalist-oriented social and economic arrangements (Schiller, 1981, 1984, 1996; Webster 2002a, 2002b). Kumar (1995:154) maintains that the information explosion ‘has not produced a radical shift in the way industrial societies are organized’ and concludes that ‘the imperatives of profit, power and control seem as predominant now as they have ever been in the history of capitalist industrialism’. The widespread adoption of ICT cannot automatically produce a better world for humanity as, <u>following Winner (1986), some technologies need the appropriate social environ- ments to be structured in a certain way.</u>
</p>
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</p>
<p>
[...]
</p>
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</p>
<p>
Therefore, with regard to the criticism (in addition see Keen, 2007; Lanier, 2010) directed against the egalitarian potential of the ‘information society’, which mistakenly equates proprietary-based initiatives (e.g. Facebook) with Commons-based ones (e.g. FOSS), it can be stated that the <u>ICT ‘revolution’ exhibits both emancipatory/creative and exploitative/dystopic aspects </u>(Fuchs, 2008; Kostakis, 2009).
</p>
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"""
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<node TEXT="En Hackerspaces" ID="ID_1933736042" CREATED="1399391915048" MODIFIED="1399391920456">
<node TEXT="Definición" ID="ID_138968192" CREATED="1399479551040" MODIFIED="1399479617303" MOVED="1399479567418"><richcontent TYPE="NOTE">
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"""
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<p>
     the term ‘hackerspaces’ refers to the physical, community-led places where individuals, immersed in a hacker ethic, are to be met with on a regular basis engaging with meaningful, creative projects. Schneeweisz (in Lobo, 2011) argues that it is impossible to find two hackerspaces that are alike and that is why, as Moilanen (2012) points out, there is still no agreed, compact definition of hackerspaces.
</p>
<p>
</p>
<p>
    [...]
</p>
<p>
    It can be argued that the hacker ethic, through hackerspaces’
</p>
<p>
    public visibility and permanent contact with society as an open third space (Farr, 2009; Lobo, 2011; Oldenburg, 1997), is achieving wide dissemination in comparison to the early stereotype of hacking as a marginalized subculture.
</p>
<p>
"""
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<node TEXT="Tercer espacio" ID="ID_724921388" CREATED="1399481450197" MODIFIED="1399481632984"><richcontent TYPE="NOTE">
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"""
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<p>
As Moilanen told us,1 the ‘physical hackerspace is needed for several reasons, but I think the biggest reason is social. People want to meet others in the flesh.’
</p>
<p>
</p>
<p>
[...]
</p>
<p>
</p>
<p>
arguably hackerspaces come into existence, as a third place (see
</p>
<p>
Oldenburg, 1997), mainly to satisfy the need of people who share the hacker culture to socialize. Following Oldenburg’s (1997) concept of ‘third places’, the spaces where individuals would gather to exchange knowledge, share tools and create common value could be considered as alternative locations to one’s house (first place) and work (second place) [...]  Hence, even if the costs, especially concerning equipment necessary for physical production, fall considerably, <u>it could be argued that hackerspaces will not cease to exist because what mostly motivates participants is not shared tools but the social process of sharing the tools. </u>
</p>
<p>
</p>
<p>
To conclude, <u>it appears that the involvement in hackerspaces could arguably produce social happiness, as it seems to be based on intrinsic positive motivations similar to those of online CBPP projects</u>  (Benkler, 2006; Hertel et al., 2003; Lakhani and Wolf, 2005). Thus, according to the aforementioned discussion, hackerspaces and online CBPP communities are very similar in terms of their participants’ incentives.
</p>
<p>
"""
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</p>
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<node TEXT="no iguales entre sí" ID="ID_1421381973" CREATED="1399481805692" MODIFIED="1399481846543"><richcontent TYPE="NOTE">
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"""
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<p>
    that it is impossible to find two hackerspaces that are alike
</p>
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"""
</p>
<p>
</p>
<p>
Sin embargo se han reportado similitudes entre los visitantes que transitan de un lugar a otro.
</p>
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<node TEXT="Ética Hacker" ID="ID_704271902" CREATED="1399481993505" MODIFIED="1399482019609"><richcontent TYPE="NOTE">
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<p>
"""
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<p>
hacker ethic include freedom, in the sense of autonomy as
</p>
<p>
well as of free access and circulation of information; distrust of authority, that is, opposing the traditional, industrial top-down style of organization; embracing the concept of learning by doing and peer-to-peer learning processes as opposed to formal modes of
</p>
<p>
learning; sharing, solidarity and cooperation.
</p>
<p>
[...]
</p>
<p>
</p>
<p>
It has been argued that these hacker practices are at the epicentre of the struggle for freedom, privacy and access in the realm of information technologies.
</p>
<p>
"""
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<node TEXT="Actividades principales" ID="ID_919722601" CREATED="1399391695855" MODIFIED="1399391787291"><richcontent TYPE="NOTE">
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<p>
Software development, hardware development and the organization of relevant events are the main three activities that take place in hackerspaces (Moilanen, 2012). However, there is a trend towards hacker communities focusing more and more on hardware development and building things (Maxigas, 2012; Moilanen, 2012; and interview with J. Moilanen), which is consistent with the general tenor of our interviews.
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<node TEXT="Software" ID="ID_472653863" CREATED="1399391709882" MODIFIED="1399391713802"/>
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<node TEXT="" ID="ID_18098787" CREATED="1399393289243" MODIFIED="1399478386004"><richcontent TYPE="NOTE">
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"""
</p>
<p>
Because of the fact that online, dispersed communities of CBPP projects lack the physical contact and, after all, the specified goal is what creates them in the first place, it could be argued that a more concrete framework is necessary for CBPP to occur in the digital realm. To summarize, we argue that hackerspaces share with online CBPP the characteristics of community accountability, communal validation and autonomy, but in a much less concrete framework.
</p>
<p>
"""
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<node TEXT="Community accountability" ID="ID_1901495067" CREATED="1399391895525" MODIFIED="1399393304475" MOVED="1399393289263">
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"""
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<p>
‘we don’t want to monitor our members’ and,
</p>
<p>
thus, there is ‘no means of verifying that members don’t steal other than trust’
</p>
<p>
"""
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<node TEXT="Communal Validation" ID="ID_1181836547" CREATED="1399393295396" MODIFIED="1399393327845"/>
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<node TEXT="Dinámicas sociales" ID="ID_183386735" CREATED="1399479507486" MODIFIED="1399479513048">
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<node TEXT="Dictador Benevolente" ID="ID_133897264" CREATED="1399479720513" MODIFIED="1399479870799"><richcontent TYPE="NOTE">
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<p>
"""
</p>
<p>
Bruns defines benevolent dictators ‘as one of several heterarchical leaders of the community, who have risen to their positions through consistent constructive contribution and stand and fall with the quality of their further performance’ (interview in Kostakis, 2010). Kargiotakis, echoes Bruns, when arguing that the person who holds such a role is not an oppressor, but the person who sets the ethos and the guidelines of a certain project
</p>
<p>
"""
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<node TEXT="Toma de decisiones" LOCALIZED_STYLE_REF="styles.important" ID="ID_37151838" CREATED="1399480955607" MODIFIED="1399481216324"><richcontent TYPE="NOTE">
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""
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<p>
    Further, seven out of the eight hackerspaces studied explicitly refer to ‘do-ocracy’ as one of the two modes of decision-making. The second relates to ‘bigger decisions’ (D. Fotel), such as operational ones (K. Buchanan), which are taken through weekly, biweekly or monthly meetings based on either consensus or voting. Of course, opinions
</p>
<p>
    are asked and topics are discussed among participants, as was observed in all the mailing lists or chat of the investigated hackerspaces prior to and/or after the arranged meetings. [...] <u>Regarding Noisebridge, ‘the grand majority of decisions made ... are unofficial and do not require consensus’ (K. Buchanan). In the same fashion most of the examined hackerspaces ‘try to be a do-ocracy, meaning that if you do something, you are more right than somebody who just suggests something on the mailing list’. [...] those who dedicate more time and energy for the hackerspace are actually </u>
</p>
<p>
<u>    those who define the community’s fate and not those who just vote</u> 
</p>
<p>
"""
</p>
<p>
</p>
<p>
< Las partes subrayadas se parecen a HackBo.
</p>
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<node TEXT="Meritocracia" ID="ID_17081859" CREATED="1399481006197" MODIFIED="1399481321994"><richcontent TYPE="NOTE">
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<p>
Hay meritocracia, pero no se sabe qué constituye explícitamente el mérito:
</p>
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</p>
<p>
"""
</p>
<p>
    but without a clear idea of what merit really means (O’Mahony and Ferraro, 2007), applies to hackerspaces as well. Our data suggests that merit is built upon a mix of organizational building and technical contributions, which may differ from case to case.
</p>
<p>
"""
</p>
<p>
</p>
<p>
<< desafortunadamente la parte organizacional y los saberes "blandos" suelen ser subvalorados en el Sur Global.
</p>
<p>
</p>
<p>
</p>
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</richcontent>
</node>
<node TEXT="Tiranía del hacedor" ID="ID_1300517443" CREATED="1399481014607" MODIFIED="1399481020816"/>
<node TEXT="Decisiones no oficiales y sin concenso" ID="ID_148750192" CREATED="1399481028766" MODIFIED="1399481041683"/>
<node TEXT=" ¿Quien descongela la nevera?" ID="ID_1211069370" CREATED="1399481887554" MODIFIED="1399481922227"><richcontent TYPE="NOTE">
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</head>
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<p>
"""
</p>
<p>
When asked who defrosts the fridge participants from Noisebridge
</p>
<p>
and 5W hackerspaces replied that even ‘the fridge is hacked’, meaning that a robot has been created for auto-defrost. In other hackerspaces defrost and in general cleaning are either carried out by a cleaning lady (M.); by participants based on a certain weekly schedule (N. Lamprianidis); or, in most cases, through ‘do-ocracy’. However, several comment that some get frustrated when they have to clean up someone else’s mess and that occasionally cleanliness is an issue.
</p>
<p>
"""
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<node TEXT="Propiedad" ID="ID_860476104" CREATED="1399480117334" MODIFIED="1399480120499">
<node TEXT="Preferencia por bienes comunes,
no exclusividad" ID="ID_484747593" CREATED="1399480122693" MODIFIED="1399480299740"><richcontent TYPE="NOTE">
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</head>
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<p>
"""
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<p>
Some hackerspaces have a clearly defined policy of sharing the results of the projects run using Commons-oriented licences whereas some others do not have such an explicit rule or statement, but they seem to favour Commons-oriented licences over proprietary
</p>
<p>
"""
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<node TEXT="No para" ID="ID_832294227" CREATED="1399480171063" MODIFIED="1399480263467"><richcontent TYPE="NOTE">
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<p>
"""
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<p>
 but in hackerspaces things can be more complicated as infrastructure is more expensive and, thus, ‘communal’ and ‘centralized’. That’s why the majority of the hackerspaces studied provide different degrees of access to infrastructure for members and non-members. In terms of the hackerspace-based projects, all the investigated hackerspaces are in general. Commons-oriented either explicitly or implicitly. Thus, online CBPP and hackerspace projects differ as in the former the Commons-orientation is always and explicitly stated whereas in the latter it can be implicit, and there are cases where personal projects, not really Commons-based, may take place.
</p>
<p>
"""
</p>
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<node TEXT="Hardware" ID="ID_1882658971" CREATED="1399480185049" MODIFIED="1399480189752"/>
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<head>
</head>
<body>
<p>
"""
</p>
<p>
‘The barrier to entry [in hackerspace projects] is to hack on stuff or to help out with whatever needs to be done.’ Thus, ‘that barrier isn’t a door; it’s a social thing’
</p>
<p>
"""
</p>
<p>
</p>
<p>
Esa "cosa social" tiene un fuerte componente educativo. No hay una preocupación generalizada por crear experticia. Se trata más bien de convocar expertos.
</p>
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</richcontent>
</node>
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<node TEXT="Innovación Social" ID="ID_836770255" CREATED="1399479911020" MODIFIED="1399480082030"><richcontent TYPE="NOTE">
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<head>
</head>
<body>
<p>
"""
</p>
<p>
Ιt is interesting to note that understanding community forms of organizing can increase ‘the range of tools or solutions that society can bring to social problems’ (O’Mahony and Ferraro, 2007: 1079). Hence, future research could focus on the role of hackerspaces and their impact on learning, social innovation and urbanism, that is, how hackerspaces, as third places (see Oldenburg, 1997), could influence the design and development of the urban web and potentially offer opportunities for meaningful social interactions among citizens.
</p>
<p>
"""
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<node TEXT="Preface
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<node TEXT="Tecnología: Más que instrumentos" LOCALIZED_STYLE_REF="styles.important" ID="ID_1938113932" CREATED="1400692364296" MODIFIED="1403449490733"><richcontent TYPE="NOTE">
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<head>
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<p>
"""
</p>
<p>
What appear to be nothing more
</p>
<p>
than useful instruments are, from another point of view, endur-
</p>
<p>
ing frameworks of social and political action. How can one look
</p>
<p>
beyond the obvious facts of instrumentality to study the politics
</p>
<p>
of technical objects? Which theoretical perspectives are most
</p>
<p>
helpful in that attempt? In the three chapters of Part I, questions
</p>
<p>
of that kind are examined and some initial steps taken toward
</p>
<p>
developing a political philosophy of technology.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Tecnologías apropiadas" ID="ID_1829676345" CREATED="1400692896478" MODIFIED="1400692975558"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Appropriate technology, a form of radicalism char-
</p>
<p>
acteristic of the 1970s, tried to reform society by suggesting we
</p>
<p>
change our tools and our ways of thinking about them. What
</p>
<p>
did the appropriate technologists accomplish? Where did they
</p>
<p>
fall short? For more than a century utopian and anarchist cri-
</p>
<p>
tiques of industrial society have featured political and technical
</p>
<p>
decentralization. While it has wonderful appeal, decentralization
</p>
<p>
turns out to be a very slippery concept. How can it have any im-
</p>
<p>
portance in a society thoroughly enmeshed in centralized pat-
</p>
<p>
terns? Many of the passions that have inspired appropriate tech-
</p>
<p>
nology and decentralism have been reborn in the excitement
</p>
<p>
surrounding the so-called computer revolution. Some computer
</p>
<p>
enthusiasts believe that the coming of an information age will
</p>
<p>
inevitably produce a more democratic, egalitarian society and
</p>
<p>
that it will achieve this wonderful condition without the least bit
</p>
<p>
of struggle. I will examine this romantic dream in detail.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="¿Descentralización?" ID="ID_967746826" CREATED="1400692980811" MODIFIED="1400692988907"/>
</node>
<node TEXT="Política del Lenguaje" ID="ID_130380615" CREATED="1400693095800" MODIFIED="1400693203881">
<node TEXT="eficiencia?" ID="ID_9924169" CREATED="1400693101992" MODIFIED="1400693174333">
<hook NAME="FirstGroupNode"/>
</node>
<node TEXT="riesgo?" ID="ID_1137006071" CREATED="1400693110190" MODIFIED="1400693128398"/>
<node TEXT="no son los términos adecuados" ID="ID_50067281" CREATED="1400693174328" MODIFIED="1400778141675">
<hook NAME="SummaryNode"/>
<arrowlink SHAPE="CUBIC_CURVE" COLOR="#000000" WIDTH="2" TRANSPARENCY="80" FONT_SIZE="9" FONT_FAMILY="SansSerif" DESTINATION="ID_459665772" STARTINCLINATION="782;0;" ENDINCLINATION="782;0;" STARTARROW="NONE" ENDARROW="DEFAULT"/>
</node>
</node>
<node TEXT="¿Cuáles deben ser los límites de la tecnología?" ID="ID_1392763138" CREATED="1400693389467" MODIFIED="1400693706943"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 I am convinced that any philosophy of technology worth
</p>
<p>
its salt must eventually ask, How can we limit modern tech-
</p>
<p>
nology to match our best sense of who we are and the kind of
</p>
<p>
world we would like to build?
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Habitamos una tecnópolis" LOCALIZED_STYLE_REF="styles.important" ID="ID_1347049825" CREATED="1400692116161" MODIFIED="1400692347780" TEXT_SHORTENED="true" HGAP="30" MOVED="1403449603539"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The map of the world shows no country called Technopolis,
</p>
<p>
yet in many ways we are already its citizens. If one observes how
</p>
<p>
thoroughly our lives are shaped by interconnected systems of
</p>
<p>
modern technology, how strongly we feel their influence, re-
</p>
<p>
spect their authority and participate in their workings, one be-
</p>
<p>
gins to understand that, like it or not, we have become members
</p>
<p>
of a new order in human history. To an ever-increasing extent,
</p>
<p>
this order of things transcends national boundaries to create
</p>
<p>
roles and relationships grounded in vast, complex instrumen-
</p>
<p>
talities of industrial production, electronic communications,
</p>
<p>
transportation, agribusiness, medicine, and warfare. Observing
</p>
<p>
the structures and processes of these vast systems, one begins to
</p>
<p>
comprehend a distinctively modern form of power, the founda-
</p>
<p>
tions of a technopolitan culture.
</p>
<p>
</p>
<p>
The significance of this state of affairs is by no means con-
</p>
<p>
fined to its material success. When we use terms like "output,"
</p>
<p>
"feedback," "interface," and "networking" to express the trans-
</p>
<p>
actions of everyday life, we reveal how thoroughly artificial
</p>
<p>
things now shape our sense of human being. As we compare our
</p>
<p>
own minds to the operations of a computer, we acknowledge
</p>
<p>
that an understanding of technical devices has somehow merged
</p>
<p>
with the most intimate levels of self-understanding. Seldom,
</p>
<p>
however, are such matters the subject of critical reflection. For
</p>
<p>
most people it is enough to know how technical systems are
</p>
<p>
produced, how they are run, how they are best used, and how
</p>
<p>
they contribute to that vast aggregate of blessings: economic
</p>
<p>
growth.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Acknowledgments
" ID="ID_555613581" CREATED="1400691885424" MODIFIED="1400691885424" LINK="project://145D21BE5B372UWMC6AC86NIRGMT3LT8KJUL/Referencias/winner-langdon-1989_The_Whale_and_the_Reactor_A_Search_for_Limits_in_an_Age_of_High_Technology__1989.pdf">
<pdf_annotation type="BOOKMARK" page="14" object_id="5097467084209397208" object_number="1332"/>
<attribute NAME="key" VALUE="a"/>
</node>
<node TEXT="I. A Philosophy of Technology
" FOLDED="true" ID="ID_243811639" CREATED="1400693751445" MODIFIED="1400693751445" LINK="project://145D21BE5B372UWMC6AC86NIRGMT3LT8KJUL/Referencias/winner-langdon-1989_The_Whale_and_the_Reactor_A_Search_for_Limits_in_an_Age_of_High_Technology__1989.pdf">
<pdf_annotation type="BOOKMARK" page="16" object_id="5503652843556915905" object_number="1329"/>
<attribute NAME="key" VALUE="a"/>
<node TEXT="1. Technologies as Forms of Life
" ID="ID_169026757" CREATED="1400693751455" MODIFIED="1400693751455" LINK="project://145D21BE5B372UWMC6AC86NIRGMT3LT8KJUL/Referencias/winner-langdon-1989_The_Whale_and_the_Reactor_A_Search_for_Limits_in_an_Age_of_High_Technology__1989.pdf">
<pdf_annotation type="BOOKMARK" page="18" object_id="3554663133942020084" object_number="1327"/>
<attribute NAME="key" VALUE="a"/>
<node TEXT="experiencia simulada vs experiencia real" ID="ID_1768131712" CREATED="1400693713922" MODIFIED="1400693828314" MOVED="1400777793039"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Synthetic conditions generated in the training
</p>
<p>
center had begun to seem more "real" than the actual experience.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="¿Cómo cambiamos la tecnología
que nos cambia?" ID="ID_487345519" CREATED="1400700278713" MODIFIED="1400700295316">
<node TEXT="" LOCALIZED_STYLE_REF="styles.important" ID="ID_1931953738" CREATED="1400700120031" MODIFIED="1400700209931"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The basic task for a philosophy of technology is to examine
</p>
<p>
critically the nature and significance of artificial aids to human
</p>
<p>
activity.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Filosofía de la tecnología" ID="ID_536555480" CREATED="1400776821447" MODIFIED="1402363235183" LINK="#ID_1597151679">
<arrowlink SHAPE="CUBIC_CURVE" COLOR="#000000" WIDTH="2" TRANSPARENCY="80" FONT_SIZE="9" FONT_FAMILY="SansSerif" DESTINATION="ID_1597151679" STARTINCLINATION="586;0;" ENDINCLINATION="1463;0;" STARTARROW="NONE" ENDARROW="DEFAULT"/>
<richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The six-volume Encyclopedia ofPhilosophy, a recent compendium of
</p>
<p>
major themes in various traditions of philosophical discourse,
</p>
<p>
contains no entry under the category "technology." 2 Neither
</p>
<p>
does that work contain enough material under possible alter-
</p>
<p>
native headings to enable anyone to piece together an idea of
</p>
<p>
what a philosophy of technology might be.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="Un tema filosófico respetable" ID="ID_877954890" CREATED="1400778274945" MODIFIED="1400778505141"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
For despite the fact
</p>
<p>
that nobody would deny its importance to an adequate under-
</p>
<p>
standing of the human condition, technology has never joined
</p>
<p>
epistemology, metaphysics, esthetics, law, science, and politics
</p>
<p>
as a fully respectable topic for philosophical inquiry.
</p>
<p>
</p>
<p>
Engineers have shown little interest in filling this void. Ex-
</p>
<p>
cept for airy pronouncements in yearly presidential addresses at
</p>
<p>
various engineering societies, typically ones that celebrate the
</p>
<p>
contributions of a particular technical vocation to the better-
</p>
<p>
ment of humankind, engineers appear unaware of any philo-
</p>
<p>
sophical questions their work might entail.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
<node TEXT="Sonambulismo tecnológico" ID="ID_1949100957" CREATED="1400778579684" MODIFIED="1400785829997"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
A more revealing notion, in my view, is that
</p>
<p>
of technological somnambulism. For the interesting puzzle in
</p>
<p>
our times is that we so willingly sleepwalk through the process
</p>
<p>
of reconstituting the conditions of human existence.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="¿Tecnología = Progreso?" ID="ID_198135466" CREATED="1400778656475" MODIFIED="1400778667114"/>
<node TEXT="" ID="ID_1262569363" CREATED="1400778731365" MODIFIED="1400778731365">
<node TEXT="Hacerla" ID="ID_1091851663" CREATED="1400778733017" MODIFIED="1400778801860">
<hook NAME="FirstGroupNode"/>
</node>
<node TEXT="Usarla" ID="ID_214706243" CREATED="1400778736032" MODIFIED="1400778737699">
<node TEXT="Promiscua" ID="ID_738167700" CREATED="1400779018844" MODIFIED="1400779063540"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
I can use my knife to slice a loaf of bread or to
</p>
<p>
stab the next person that walks by. Because technological ob-
</p>
<p>
jects and processes have a promiscuous utility, they are taken to
</p>
<p>
be fundamentally neutral as regards their moral standing.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Da estructura
para la
actividad
humana" LOCALIZED_STYLE_REF="styles.important" ID="ID_1597766222" CREATED="1400779307502" MODIFIED="1400784527865"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The crucial weakness of the
</p>
<p>
conventional idea is that it disregards the many ways in which
</p>
<p>
technologies provide structure for human activity. Since, accord-
</p>
<p>
ing to accepted wisdom, patterns that take shape in the sphere of
</p>
<p>
"making" are of interest to practitioners alone, and since the
</p>
<p>
very essence of "use" is its occasional, innocuous, nonstructur-
</p>
<p>
ing occurrence, any further questioning seems irrelevant.
</p>
<p>
[...]
</p>
<p>
Individual habits, perceptions, concepts of self, ideas
</p>
<p>
of space and time, social relationships, and moral and political
</p>
<p>
boundaries have all been powerfully restructured in the course of
</p>
<p>
modern technological development. What is fascinating about
</p>
<p>
this process is that societies involved in it have quickly altered
</p>
<p>
some of the fundamental terms of human life without appearing
</p>
<p>
to do so.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="reforman" ID="ID_1448136940" CREATED="1400779552315" MODIFIED="1400779605125"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
If the experience of modern society shows us anything, how-
</p>
<p>
ever, it is that technologies are not merely aids to human ac-
</p>
<p>
tivity, but also powerful forces acting to reshape that activity
</p>
<p>
and its meaning. The introduction of a robot to an industrial
</p>
<p>
workplace not only increases productivity, but often radically
</p>
<p>
changes the process of production, redefining what "work"
</p>
<p>
means in that setting. When a sophisticated new technique or
</p>
<p>
instrument is adopted in medical practice, it transforms not only
</p>
<p>
what doctors do, but also the ways people think about health,
</p>
<p>
sickness, and medical care.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="actividad" ID="ID_1617849491" CREATED="1400779557773" MODIFIED="1400779561518"/>
<node TEXT="significado" ID="ID_1191506629" CREATED="1400779561746" MODIFIED="1400779571722"/>
</node>
</node>
</node>
<node TEXT="Asunto de otros" ID="ID_279453160" CREATED="1400778801855" MODIFIED="1400784159815">
<hook NAME="SummaryNode"/>
<richcontent TYPE="DETAILS" HIDDEN="true">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
We tend to think that this
</p>
<p>
is a fascination of certain people in certain occupations, but not
</p>
<p>
for anyone else. "How things work" is the domain of inventors,
</p>
<p>
technicians, engineers, repairmen, and the like who prepare ar-
</p>
<p>
tificial aids to human activity and keep them in good working
</p>
<p>
order. Those not directly involved in the various spheres of
</p>
<p>
"making" are thought to have little interest in or need to know
</p>
<p>
about the materials, principles, or procedures found in those
</p>
<p>
spheres.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="el peatón y el conductor" ID="ID_851248838" CREATED="1400784135793" MODIFIED="1400784331372"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Picture two men traveling in the same direction along a street on a
</p>
<p>
peaceful, sunny day, one of them afoot and the other driving an
</p>
<p>
automobile. The pedestrian has a certain flexibility of move-
</p>
<p>
ment: he can pause to look in a shop window, speak to pas-
</p>
<p>
sersby, and reach out to pick a flower from a sidewalk garden.
</p>
<p>
The driver, although he has the potential to move much faster,
</p>
<p>
is constrained by the enclosed space ofthe automobile, the physi-
</p>
<p>
cal dimensions of the highway, and the rules of the road. His
</p>
<p>
realm is spatially structured by his intended destination, by a pe-:
</p>
<p>
riphery of more-or-Iess irrelevant objects (scenes for occasional
</p>
<p>
side glances), and by more important objects of various kinds-
</p>
<p>
moving and parked cars, bicycles, pedestrians, street signs, etc.,
</p>
<p>
that stand in his way. Since the first rule of good driving is to
</p>
<p>
avoid hitting things, the immediate environment ofthe motorist
</p>
<p>
becomes a field of obstacles.
</p>
<p>
[...]
</p>
<p>
What we see here is an automobile collision of sorts, although
</p>
<p>
not one that causes bodily injury. It is a co~lision between the
</p>
<p>
world of the driver and that of the pedestrian. The attempt to
</p>
<p>
extend a greeting and invitation, ordinarily a simple gesture, is
</p>
<p>
complicated by the presence of a technological device
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Lenguaje reducido" ID="ID_1234496134" CREATED="1400785608707" MODIFIED="1400785718701"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
In the technical realm we repeatedly enter into a series of social contracts,
</p>
<p>
the terms of which are revealed orily after the signing.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Más allá del causa efecto" ID="ID_1725410441" CREATED="1400786055366" MODIFIED="1400786061537">
<node TEXT="Sólo nos queda adaptarnos" ID="ID_156189292" CREATED="1400786003866" MODIFIED="1400786025869"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Humans must adapt. That is their destiny. There is no tampering with
</p>
<p>
the source of change, and only minor modifications are possible
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Nuevos mundos son construidos" ID="ID_135115215" CREATED="1400786146203" MODIFIED="1400786240202"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 New worlds are being
</p>
<p>
made. There is nothing "secondary" about this phenomenon. It
</p>
<p>
is, in fact, the most important accomplishment of any new tech-
</p>
<p>
nology. The construction of a technical system that involves hu-
</p>
<p>
man beings as operating parts brings a reconstruction of social
</p>
<p>
roles and relationships. Often this is a result of a new system's
</p>
<p>
own operating requirements: it simply will not work unless hu-
</p>
<p>
man behavior changes to suit its form and process.  Hence, the
</p>
<p>
very act of using the kinds of machines, techniques, and systems
</p>
<p>
available to us generates patterns of activities and expectations
</p>
<p>
that soon become "second nature."
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Formas de vida" ID="ID_254887154" CREATED="1400786318681" MODIFIED="1400786360224"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
We do indeed "use" telephones, automobiles, electric lights, and computers in the con-
</p>
<p>
ventional sense of picking them up and putting them down. But
</p>
<p>
our world soon becomes one in which telephony, automobility,
</p>
<p>
electric lighting, and computing are forms of life in the most
</p>
<p>
powerful sense: life would scarcely be thinkable without them.
</p>
<p>
My choice of the term "forms of life" in this context derives
</p>
<p>
from Ludwig Wittgenstein's elaboration ofthat concept in Philo-
</p>
<p>
sophical Investigations.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="Apagar la TV" LOCALIZED_STYLE_REF="styles.important" ID="ID_582089441" CREATED="1400786626841" MODIFIED="1400786796595"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 "You can always turn off your TV." In a trivial sense that is true. At least
</p>
<p>
for the time being the onl off button is still included as standard
</p>
<p>
equipment on most sets (perhaps someday it will become op-
</p>
<p>
tional). But given how central television has become to the con-
</p>
<p>
tent of everyday life, how it has become the accustomed topic of
</p>
<p>
conversation in workplaces, schools, and other social gather-
</p>
<p>
ings, it is apparent that television is a phenomenon that, in the
</p>
<p>
larger sense, cannot be "turned off" at all. Deeply insinuated
</p>
<p>
into people's perceptions, thoughts, and behavior, it has become
</p>
<p>
an indelible part of modern culture.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Programación de computadores" ID="ID_233945657" CREATED="1400786772436" MODIFIED="1400786822912"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Is computer programming only a powerful recombination of
</p>
<p>
forms of life known for ages-doing mathematics, listing, sort-
</p>
<p>
ing, planning, organizing, etc.-or is it something unprece-
</p>
<p>
dented?
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="ciencia ficción" ID="ID_714121731" CREATED="1400786929122" MODIFIED="1400786957080"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Speculation about such matters is now largely the work ofscience
</p>
<p>
fiction, whose notorious perversity as a literary genre signals the
</p>
<p>
troubles that lie in wait when we begin thinking about becoming
</p>
<p>
creatures fundamentally different from any the earth has seen. A
</p>
<p>
great many futuristic novels are blatantly technopornographic.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Chatbots" ID="ID_1717661905" CREATED="1400787148236" MODIFIED="1400787176643"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
One strategy of soft-
</p>
<p>
ware design, therefore, tries to "humanize" the computers by
</p>
<p>
having them say "Hello" when the user logs in or having them
</p>
<p>
respond with witty remarks when a person makes an error. We
</p>
<p>
carry with us highly structured anticipations about entities that
</p>
<p>
appear to participate, if only minimally, in forms of life and as-
</p>
<p>
sociated language games that are parts of human culture. Those
</p>
<p>
anticipations provide much of the persuasive power of those
</p>
<p>
who prematurely claim great advances in "artificial intelligence"
</p>
<p>
based on narrow but impressive demonstrations of computer
</p>
<p>
performance. But then children have always fantasized that their
</p>
<p>
dolls were alive and talking.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Medios de existencia" ID="ID_145168718" CREATED="1400787307695" MODIFIED="1400787562430"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 In Part I of
</p>
<p>
The German Ideology, Marx and Engels explain the relationship
</p>
<p>
of human individuality and material conditions of production as
</p>
<p>
follows: "The way in which men produce their means of subsis-
</p>
<p>
tence depends first of all on the nature of the means of subsis-
</p>
<p>
tence they actually find in existence and have to reproduce. This
</p>
<p>
mode of production must not be considered simply as being the
</p>
<p>
reproduction of the physical existence of the individuals. Rather
</p>
<p>
it is a definite form of activity of these individuals, a definite
</p>
<p>
form of expressing their life, a definite mode of life on their part.
</p>
<p>
As individuals express their life, so they are."
</p>
<p>
"""
</p>
<p>
</p>
<p>
Sin embargo no estamos sólo condicionados a "reproducir" los modos de
</p>
<p>
existencia que pre-existen, sino que podemos cambiarlos. Más adelante
</p>
<p>
afirma:
</p>
<p>
</p>
<p>
"""
</p>
<p>
 By changing the shape of ma-
</p>
<p>
terial things, Marx observes, we also change ourselves. In this
</p>
<p>
process human beings do not stand at the mercy of a great deter-
</p>
<p>
ministic punch press that cranks out precisely tailored persons at
</p>
<p>
a certain rate during a given historical period. Instead, the situa-
</p>
<p>
tion Marx describes is one in which individuals are actively in-
</p>
<p>
volved in the daily creation and recreation, production and
</p>
<p>
reproduction of the world in which they live.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Computadores" LOCALIZED_STYLE_REF="styles.important" ID="ID_1065055211" CREATED="1400787746267" MODIFIED="1400787969068"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
It makes sense to ask, for example, how the adoption of
</p>
<p>
digital computers might alter the way people think of their own
</p>
<p>
faculties and activities. If Wittgenstein is correct, we would ex-
</p>
<p>
pect that changes of this kind would appear, sooner or later, in
</p>
<p>
the language people use to talk about themselves.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Usamos analogías disponibles en el mundo para referirnos a nosotros mismos
</p>
<p>
y viceversa: "me quedé sin pila" para estoy agotado ó "el computador está
</p>
<p>
pensando" cuando está procesando alguna información.
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Marxismo: expansión tecnológica" ID="ID_1143365315" CREATED="1400788143932" MODIFIED="1400788404851"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Following this lead, most Marxists have
</p>
<p>
believed that while capitalism is a target to be attacked, techno-
</p>
<p>
logical expansion is entirely good in itself, something to be en-
</p>
<p>
couraged without reservation. In its own way, then, Marxist
</p>
<p>
theory upholds an attitude as nearly lethargic as the Wittgen-
</p>
<p>
steinian decision to "leave everything as it is."
</p>
<p>
[...]
</p>
<p>
When socialism replaces capitalism, so the prom-
</p>
<p>
ise goes, the machine will finally move into high gear, presum-
</p>
<p>
ably releasing humankind from its age-old miseries.
</p>
<p>
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Actividad social: hechura de mundo" LOCALIZED_STYLE_REF="styles.important" ID="ID_1729219552" CREATED="1400788487744" MODIFIED="1400788705974"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Whatever their shortcomings, however, the philosophies of
</p>
<p>
Marx and Wittgenstein share a fruitful insight: the observation
</p>
<p>
that social activity is an ongoing process of world-making.
</p>
<p>
Throughout their lives people come together to renew the fabric
</p>
<p>
of relationships, transactions, and meanings that sustain their
</p>
<p>
common existence. Indeed, if they did not engage in this con-
</p>
<p>
tinuing activity of material and social production, the human
</p>
<p>
world would literally fall apart. All social roles and frame-
</p>
<p>
works-from the most rewarding to the most oppressive-
</p>
<p>
must somehow be restored and reproduced with the rise of the
</p>
<p>
sun each day.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<arrowlink SHAPE="CUBIC_CURVE" COLOR="#000000" WIDTH="2" TRANSPARENCY="80" FONT_SIZE="9" FONT_FAMILY="SansSerif" DESTINATION="ID_1785247824" STARTINCLINATION="822;0;" ENDINCLINATION="822;0;" STARTARROW="NONE" ENDARROW="DEFAULT"/>
<node TEXT="con la tecnología" ID="ID_1553679736" CREATED="1400789089173" MODIFIED="1400789105556"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Through tech-
</p>
<p>
nological creation and many other ways as well, we make a
</p>
<p>
world for each other to live in. Much more than we have ac-
</p>
<p>
knowledged in the past, we must admit our responsibility for
</p>
<p>
what we are making.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="¿Qué mundo construimos?" LOCALIZED_STYLE_REF="styles.important" ID="ID_779509885" CREATED="1400788740491" MODIFIED="1400788861565"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
From this point of view, the important question about tech-
</p>
<p>
nology becomes, As we "make things work," what kind of
</p>
<p>
world are we making?
</p>
<p>
[...]
</p>
<p>
 Are we going to design
</p>
<p>
and build circumstances that enlarge possibilities for growth
</p>
<p>
in human freedom, sociability, intelligence, creativity, and
</p>
<p>
self-government? Or are we headed in an altogether different
</p>
<p>
direction?
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="aportes multidisciplinares" ID="ID_1113763914" CREATED="1400788939806" MODIFIED="1400788989547"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Inquiries of this kind present an important challenge to all
</p>
<p>
disciplines in the social sciences and humanities. Indeed, there
</p>
<p>
are many historians, anthropologists, sociologists, psycholo-
</p>
<p>
gists, and artists whose work sheds light on long-overlooked
</p>
<p>
human dimensions of technology. <b>Even engineers and other </b>
</p>
<p>
<b>technical professionals have much to contribute here when they </b>
</p>
<p>
<b>find courage to go beyond the narrow-gauge categories of their </b>
</p>
<p>
<b>training.</b>
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
</node>
<node TEXT="2. Do Artifacts Have Politics?
" ID="ID_961896643" CREATED="1400693751466" MODIFIED="1400693751466" LINK="project://145D21BE5B372UWMC6AC86NIRGMT3LT8KJUL/Referencias/winner-langdon-1989_The_Whale_and_the_Reactor_A_Search_for_Limits_in_an_Age_of_High_Technology__1989.pdf">
<pdf_annotation type="BOOKMARK" page="34" object_id="8391348357471510862" object_number="1326"/>
<attribute NAME="key" VALUE="a"/>
<node TEXT="Una idea controversial" ID="ID_427821577" CREATED="1400802332306" MODIFIED="1400802396710"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
No idea is more provocative in controversies about technol-
</p>
<p>
ogy and society than the notion that technical things have politi-
</p>
<p>
cal qualities. At issue is the claim that the machines, structures,
</p>
<p>
and systems of modern material culture can be accurately judged
</p>
<p>
not only for their contributions to efficiency and productivity
</p>
<p>
and their positive and negative environmental side effects, but
</p>
<p>
also for the ways in which they can embody specific forms of
</p>
<p>
power and authority.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="2 tecnologías" ID="ID_1924542385" CREATED="1400802436137" MODIFIED="1400802507863"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
"from late neo-
</p>
<p>
lithic times in the Near East, right down to our own day, two
</p>
<p>
technologies have recurrently existed side by side: one authori-
</p>
<p>
tarian, the other democratic, the first system-centered, im-
</p>
<p>
mensely powerful, but inherently unstable, the other man-
</p>
<p>
centered, relatively weak, but resourceful and durable."
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="Autoritarias" ID="ID_748547980" CREATED="1400802465159" MODIFIED="1400802468400"/>
<node TEXT="Democráticas" ID="ID_1203234116" CREATED="1400802468676" MODIFIED="1400802476194">
<node TEXT="descentralizadas" ID="ID_190089480" CREATED="1400802636366" MODIFIED="1400802682923"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Hayes
</p>
<p>
contends that "dispersed solar sources are more compatible than
</p>
<p>
centralized technologies with social equity, freedom and cultural
</p>
<p>
pluralism."
</p>
<p>
"""
</p>
<p>
</p>
<p>
Esto se conectaría con la ética hacker respecto a dudar de la autoridad
</p>
<p>
y promover la descentralización.
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="promovidas como tales" ID="ID_1950443360" CREATED="1400802766917" MODIFIED="1400802801976"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 The factory system, automobile, telephone, ra-
</p>
<p>
dio, television, space program, and of course nuclear power
</p>
<p>
have all at one time or another been described as democratizing,
</p>
<p>
liberating forces. David Lillienthal's T. V.A.: Democracy on the
</p>
<p>
March, for example, found this promise in the phosphate fer-
</p>
<p>
tilizers and electricity that technical progress was bringing to
</p>
<p>
3rural Americans during the 1940s. Three decades later Daniel
</p>
<p>
Boorstin's The Republic of Technology extolled television for "its
</p>
<p>
power to disband armies, to cashier presidents, to create a whole
</p>
<p>
new democratic world-democratic in ways never before imag-
</p>
<p>
ined, even in America."
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="salvación de la sociedad" ID="ID_1421262043" CREATED="1400803253570" MODIFIED="1400803395187"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 Scarcely a new invention comes along
</p>
<p>
that someone doesn't proclaim it as the salvation ofa free society.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="cfg Clay Shirky" ID="ID_232098831" CREATED="1400803423454" MODIFIED="1400803437633"/>
</node>
</node>
</node>
<node TEXT="cosas políticas en sí mismas" ID="ID_166774784" CREATED="1400803459059" MODIFIED="1400803505158"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
But to go beyond this obvious fact and to argue that certain technolo-
</p>
<p>
gies in themselves have political properties seems, at first glance,
</p>
<p>
completely mistaken. We all know that people have politics;
</p>
<p>
things do not.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="social determination of technology" ID="ID_269531866" CREATED="1400803687079" MODIFIED="1400806816623"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
What matters is not technology itself, but the social or economic sys-
</p>
<p>
tem in which it is embedded. This maxim, which in a number of
</p>
<p>
variations is the central premise of a theory that can be called the
</p>
<p>
social determination of technology [...] Those who have not recognized the
</p>
<p>
ways in which technologies are shaped by social and economic
</p>
<p>
forces have not gotten very far.
</p>
<p>
[...]
</p>
<p>
This conclusion offers comfort to social scientists. It validates
</p>
<p>
what they had always suspected, namely, that there is nothing
</p>
<p>
distinctive about the study of technology in the first place.
</p>
<p>
Hence, they can return to their standard models ofsocial power-
</p>
<p>
those of interest-group politics, bureaucratic politics, Marxist
</p>
<p>
models of class struggle, and the like-and have everything they
</p>
<p>
need. The social determination of technology is, in this view,
</p>
<p>
essentially no different from the social determination of, say,
</p>
<p>
welfare policy or taxation.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="theory of technological politics" ID="ID_1389323041" CREATED="1400806959126" MODIFIED="1400806997297"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Rather than insist that we immediately
</p>
<p>
reduce everything to the interplay of social forces, the theory of
</p>
<p>
technological politics suggests that we pay attention to the char-
</p>
<p>
acteristics of technical objects and the meaning of those charac-
</p>
<p>
teristics.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="2 maneras en que los artefactos
contienen propiedades políticas" ID="ID_1374796931" CREATED="1400807057560" MODIFIED="1400807105265">
<node TEXT="Forma de asentar cuestiones comunitarias" ID="ID_446067288" CREATED="1400807231230" MODIFIED="1400807981245"/>
<node TEXT="Inherentemente políticas" ID="ID_714222372" CREATED="1400808159651" MODIFIED="1400808247707"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 man-made systems that appear to require or
</p>
<p>
to be strongly compatible with particular kinds of political rela-
</p>
<p>
tionships. Arguments about cases of this kind are much more
</p>
<p>
troublesome and closer to the heart of the matter. By the term
</p>
<p>
"politics" I mean arrangements of power and authority in hu-
</p>
<p>
man associations as well as the activities that take place within
</p>
<p>
those arrangements.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="arreglos tecnológicos y órdenes sociales" ID="ID_684909686" CREATED="1400808386793" MODIFIED="1400808393979">
<node TEXT="Puentes de Moses" ID="ID_136036913" CREATED="1400808657700" MODIFIED="1400808772893"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Robert Moses' life is a fascinating story in recent U. S. politi-
</p>
<p>
cal history. His dealings with mayors, governors, and presidents;
</p>
<p>
his careful manipulation of legislatures, banks, labor unions, the
</p>
<p>
press, and public opinion could be studied by political scientists
</p>
<p>
for years. But the most important and enduring results of his
</p>
<p>
work are his technologies, the vast engineering projects that
</p>
<p>
give New York much of its present form. For generations after
</p>
<p>
Moses' death and the alliances he forged have fallen apart, his
</p>
<p>
public works, especially the highways and bridges he built to
</p>
<p>
favor the use of the automobile over the development of mass
</p>
<p>
transit, will continue to shape that city. Many of his monu-
</p>
<p>
mental structures of concrete and steel embody a systematic so-
</p>
<p>
cial inequality, a way of engineering relationships among people
</p>
<p>
that, after a time, became just another part of the landscape.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="cfg Lanier y el archivo" ID="ID_629014063" CREATED="1400808774760" MODIFIED="1400808920232"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
El archivo de texto como metáfora del almacenamiento,
</p>
<p>
en lugar de la, por ejemplo un grafo o un mapa mental, o la de separar
</p>
<p>
almacenamiento (archivos) de procesamiento (programas) en lugar de
</p>
<p>
integrarlos, como en Smalltalk es una prueba de otras disposiciones
</p>
<p>
de reificación que configuran nuestras maneras de pensar sobre la
</p>
<p>
tecnología.
</p>
<p>
</p>
<p>
Ahora bien, enfrentados a que ellas hacen parte del mundo actual,
</p>
<p>
podríamos usarlas y deconstruirlas para concebir otras maneras de
</p>
<p>
interactuar y empoderarnos a través de las máquinas.
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Planeación Urbano" ID="ID_1059331299" CREATED="1400809496349" MODIFIED="1400809527265"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Histories ofarchitecture, city planning, and public works con-
</p>
<p>
tain many examples of physical arrangements with explicit or
</p>
<p>
implicit political purposes.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Eficiencia no siempre creciente" ID="ID_111984164" CREATED="1400812152325" MODIFIED="1400812191678"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
If we suppose that new technologies are intro-
</p>
<p>
duced to achieve increased efficiency, the history of technology
</p>
<p>
shows that we will sometimes be disappointed. Technological
</p>
<p>
change expresses a panoply of human motives, not the least of
</p>
<p>
which is the desire of some to have dominion over others even
</p>
<p>
though it may require an occasional sacrifice of cost savings and
</p>
<p>
some violation of the normal standard of trying to get more
</p>
<p>
from less.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT=" McCormick's
molding machines" ID="ID_9184721" CREATED="1400812285516" MODIFIED="1400812342554"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The new machines,
</p>
<p>
manned by unskilled laborers, actually produced inferior cast-
</p>
<p>
ings at a higher cost than the earlier process. After three years of
</p>
<p>
use the machines were, in fact, abandoned, but by that time they
</p>
<p>
had served their purpose-the destruction of the union. Thus,
</p>
<p>
the story of these technical developments at the McCormick
</p>
<p>
factory cannot be adequately understood outside the record of
</p>
<p>
workers' attempts to organize, police repression of the labor
</p>
<p>
movement in Chicago during that period, and the events sur-
</p>
<p>
rounding the bombing at Haymarket Square.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Antes que los usos profesados" LOCALIZED_STYLE_REF="styles.important" ID="ID_706639997" CREATED="1400812370988" MODIFIED="1400812491440"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
It is obvious that technologies can be used in ways that enhance the
</p>
<p>
power, authority, and privilege of some over others, for ex-
</p>
<p>
ample, the use of television to sell a candidate. In our accus-
</p>
<p>
tomed way ofthinking technologies are seen as neutral tools that
</p>
<p>
can be used well or poorly, for good, evil, or something in be-
</p>
<p>
tween. But we usually do not stop to inquire whether a given
</p>
<p>
device might have been designed and built in such a way that it
</p>
<p>
produces a set of consequences logically and temporally prior to
</p>
<p>
any ofits professed uses.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Lenguaje más allá del uso" ID="ID_1476303732" CREATED="1400812511870" MODIFIED="1400812548208"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 If our moral and political language for evaluating tech-
</p>
<p>
nology includes only categories having to do with tools and
</p>
<p>
uses, if it does not include attention to the meaning of the de-
</p>
<p>
signs and arrangements of our artifacts, then we will be blinded
</p>
<p>
to much that is intellectually and practically crucial.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Discapacidad" ID="ID_1534370643" CREATED="1400812618724" MODIFIED="1400812633207"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 It is safe to say that designs unsuited for
</p>
<p>
the handicapped arose more from long-standing neglect than
</p>
<p>
from anyone's active intention. But once the issue was brought
</p>
<p>
to public attention, it became evident that justice required a
</p>
<p>
remedy. A whole range of artifacts have been redesigned and re-
</p>
<p>
built to accommodate this minority.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Máquinas para tomates" ID="ID_120043719" CREATED="1400812810719" MODIFIED="1400812860516"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
By virtue of their very size and cost of more than $50,000
</p>
<p>
each, the machines are compatible only with a highly concen-
</p>
<p>
trated form of tomato growing. With the introduction of this
</p>
<p>
new method of harvesting, the number of tomato growers de-
</p>
<p>
clined from approximately 4,000 in the early 1960s to about 600
</p>
<p>
in 1973, and yet there was a substantial increase in tons of toma-
</p>
<p>
toes produced. By the late 1970s an estimated 32,000 jobs in the
</p>
<p>
tomato industry had been eliminated as a direct consequence of
</p>
<p>
mechanization.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="refuerzo mutuo" ID="ID_1322448982" CREATED="1400813897466" MODIFIED="1400814026397"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
What we see here instead is an ongoing social
</p>
<p>
process in which scientific knowledge, technological invention,
</p>
<p>
and corporate profit reinforce each other in deeply entrenched
</p>
<p>
patterns, patterns that bear the unmistakable stamp of political
</p>
<p>
and economic power.[...]  For the harvester is not
</p>
<p>
merely the symbol of a social order that rewards some while
</p>
<p>
punishing others; it is in a true sense an embodiment of that
</p>
<p>
order.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="Conocimiento científico" ID="ID_317548032" CREATED="1400813912218" MODIFIED="1400813928329"/>
<node TEXT="invención tecnológica" ID="ID_1967773310" CREATED="1400813928741" MODIFIED="1400813939789"/>
<node TEXT="lucro corporativo" ID="ID_1482632269" CREATED="1400813940162" MODIFIED="1400813944007"/>
</node>
<node TEXT="Elecciones fijadas" ID="ID_824539280" CREATED="1400814224642" MODIFIED="1400814289223"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 By far the greatest latitude of
</p>
<p>
choice exists the very first time a particular instrument, system,
</p>
<p>
or technique is introduced. Because choices tend to become
</p>
<p>
strongly fixed in material equipment, economic investment, and
</p>
<p>
social habit, the original flexibility vanishes for all practical pur-
</p>
<p>
poses once the initial commitments are made. In that sense
</p>
<p>
<b>technological innovations are similar to legislative acts or political </b>
</p>
<p>
<b>foundings that establish a framework for public order that will </b>
</p>
<p>
<b>endure over many generations</b>.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Tecnologías inherentemente políticas" ID="ID_151479771" CREATED="1400814341203" MODIFIED="1400859092871"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
According to this view, the adoption of a given technical system un-
</p>
<p>
avoidably brings with it conditions for human relationships that
</p>
<p>
have a distinctive political cast-for example, centralized or de-
</p>
<p>
centralized, egalitarian or inegalitarian, repressive or liberating.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="Inflexibles" ID="ID_880302581" CREATED="1400859140545" MODIFIED="1400859183654"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 The idea we must now examine and evaluate is that certain kinds of technology do
</p>
<p>
not allow such flexibility, and that <b>to choose them is to choose </b>
</p>
<p>
<b>unalterably a particular form of political life</b>.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Autoritarias" ID="ID_1845703224" CREATED="1400859348748" MODIFIED="1400859444853"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 "The automatic machinery of a
</p>
<p>
big factory," he writes, "is much more despotic than the small
</p>
<p>
capitalists who employ workers ever have been."
</p>
<p>
</p>
<p>
[...]
</p>
<p>
</p>
<p>
Engels finds that far from being an idiosyncrasy of capitalist social organization,
</p>
<p>
relationships of authority and subordination arise "indepen-
</p>
<p>
dently of all social organization, [and] are imposed upon us to-
</p>
<p>
gether with the material conditions under which we produce
</p>
<p>
and make products circulate." Again, he intends this to be stern
</p>
<p>
advice to the anarchists who, according to Engels, thought it
</p>
<p>
possible simply to eradicate subordination and superordination
</p>
<p>
at a single stroke.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="Navíos" ID="ID_1371017476" CREATED="1400859671045" MODIFIED="1400859704787"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Because large sailing vessels by their very nature need to be
</p>
<p>
steered with a firm hand, sailors must yield to their captain's
</p>
<p>
commands; no reasonable person believes that ships can be run
</p>
<p>
democratically. Plato goes on to suggest that governing a state is
</p>
<p>
rather like being captain of a ship or like practicing medicine as a
</p>
<p>
physician.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Expertocracia" LOCALIZED_STYLE_REF="styles.important" ID="ID_1944187813" CREATED="1400859750770" MODIFIED="1400859883297"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 Engels believed it to be, one would ex-
</p>
<p>
pect that as a society adopted increasingly complicated technical
</p>
<p>
systems as its material basis, the prospects for authoritarian
</p>
<p>
ways of life would be greatly enhanced. Central control by
</p>
<p>
knowledgeable people acting at the top of a rigid social hierar-
</p>
<p>
chy would seem increasingly prudent.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Por supuesto no se trata de ir en contra del experto, pero si de mostrar
</p>
<p>
muchas experticias y crear apertura en el sistema para que más personas
</p>
<p>
participen. Esto iría en la línea de que, así como para mejorar la programación
</p>
<p>
se requirió apertura, así mismo ocurriría en la educación. Muchos sistemas
</p>
<p>
humanos se beneficiarían grandemente de la apertura.
</p>
</body>
</html>
</richcontent>
<node TEXT="Marx: subordinación, fábrica y capital" LOCALIZED_STYLE_REF="styles.important" ID="ID_495272702" CREATED="1400859935465" MODIFIED="1400883467319"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Marx tries to show that increasing
</p>
<p>
mechanization will render obsolete the hierarchical division of
</p>
<p>
labor and the relationships of subordination that, in his view,
</p>
<p>
were necessary during the early stages of modern manufactur-
</p>
<p>
ing. "Modern Industry," he writes, "sweeps away by technical
</p>
<p>
means the" manufacturing division of labor, under which each
</p>
<p>
man is bound hand and foot for life to a single detail operation.
</p>
<p>
At the same time, the capitalistic form of that industry repro-
</p>
<p>
duces this same division of labour in a still more monstrous
</p>
<p>
shape; in the factory proper, by converting the workman into a
</p>
<p>
living appendage of the machine."
</p>
<p>
"""
</p>
<p>
</p>
<p>
Qué pasa con los repositorios de código o los wikis o los hackerspaces?
</p>
<p>
Allí la jerarquía existe, pero es relativamente plana y/o transitoria.
</p>
<p>
Aún así, en el caso de la wikipedia, por ejemplo, existe una queja sobre
</p>
<p>
que es más importante saber cómo funciona el wiki en los aspectos
</p>
<p>
técnicos y sociales, que del tema que se está escribiendo. Esto
</p>
<p>
mostraría una técnica más importante en lugar de una instrumental
</p>
<p>
al servicio de otro saber "más elevado" y es importante que esto
</p>
<p>
se haga evidente.
</p>
</body>
</html>
</richcontent>
<arrowlink SHAPE="CUBIC_CURVE" COLOR="#000000" WIDTH="2" TRANSPARENCY="80" FONT_SIZE="9" FONT_FAMILY="SansSerif" DESTINATION="ID_162501297" STARTINCLINATION="1206;0;" ENDINCLINATION="1206;0;" STARTARROW="NONE" ENDARROW="DEFAULT"/>
</node>
</node>
</node>
<node TEXT="2 versiones" LOCALIZED_STYLE_REF="styles.important" ID="ID_564217128" CREATED="1400883548485" MODIFIED="1400890791962"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 Indeed, it can happen that within a particular
</p>
<p>
complex of technology-a system of communication or trans-
</p>
<p>
portation, for example-some aspects may be flexible in their
</p>
<p>
possibilities for society, while other aspects may be (for better or
</p>
<p>
worse) completely intractable. The two varieties of interpreta-
</p>
<p>
tion I have examined here can overlap and intersect at many
</p>
<p>
points.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="condiciones sociales asociadas a sistemas tecnológicos" ID="ID_1715740195" CREATED="1400883555144" MODIFIED="1400883682369"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 One version claims that the adoption of a given technical
</p>
<p>
system actually requires the creation and maintenance of a par-
</p>
<p>
ticular set of social conditions as the operating environment of
</p>
<p>
that system. Engels's position is of this kind. A similar view
</p>
<p>
is offered by a contemporary writer who holds that "if you ac-
</p>
<p>
·cept nuclear power plants, you also accept a techno-scientific-
</p>
<p>
industrial-military elite. Without these people in charge, you
</p>
<p>
could not have nuclear power." [...] Thus, Plato thought it
</p>
<p>
a practical necessity that a ship at sea have one captain and an
</p>
<p>
unquestionably obedient crew.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Compatibilidad fuerte entre una tecnología y
un orden socio político" ID="ID_540740559" CREATED="1400883975950" MODIFIED="1400884014527"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
A second, somewhat weaker, version of the argument holds
</p>
<p>
that a given kind of technology is strongly compatible with, but
</p>
<p>
does not strictly require, social and political relationships of a
</p>
<p>
particular stripe.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="ejps" ID="ID_8832762" CREATED="1400885591647" MODIFIED="1400885596760">
<node TEXT="Energía solar" ID="ID_1532257555" CREATED="1400884130219" MODIFIED="1400885600723" MOVED="1400885591662">
<node TEXT="técnicamente
Hace más sentido sistemas
distribuidos que centralizados" ID="ID_913149228" CREATED="1400884140219" MODIFIED="1400884235878" TEXT_SHORTENED="true"/>
<node TEXT="políticamente
Manejar sus asuntos localmente" ID="ID_1519583533" CREATED="1400884143601" MODIFIED="1400884195011" TEXT_SHORTENED="true"/>
</node>
<node TEXT="Bomba nuclear" ID="ID_1536947080" CREATED="1400885602542" MODIFIED="1400885606875"/>
<node TEXT="Ferrocarriles" ID="ID_807573875" CREATED="1400885607287" MODIFIED="1400885692062"/>
<node TEXT="Planta nuclear" ID="ID_1717274996" CREATED="1400890397451" MODIFIED="1400890446979"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
He avers that "once a quantity of plutonium had been
</p>
<p>
stolen, the case for literally turning the country upside down
</p>
<p>
to get it back would be overwhelming." Ayres anticipates and
</p>
<p>
worries about the kinds of thinking that, I have argued, .charac-
</p>
<p>
terize inherently political technologies. It is still true that in a
</p>
<p>
world in which human beings make and maintain artificial sys-
</p>
<p>
tems nothing is "required" in an absolute sense.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="¿contra-ejemplos?" LOCALIZED_STYLE_REF="styles.important" ID="ID_1574679869" CREATED="1400885909982" MODIFIED="1400886790742"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 Unable to settle controver-
</p>
<p>
sies over this matter here, I merely point to what I consider to be
</p>
<p>
their bone of contention. The available evidence tends to show
</p>
<p>
that many large, sophisticated technological systems are in fact
</p>
<p>
highly compatible with centralized, hierarchical managerial
</p>
<p>
control.
</p>
<p>
"""
</p>
<p>
</p>
<p>
¿Qué hay de sistemas "blandos" como la Wikipedia o Gnu/Linux ?
</p>
<p>
Uno podría pensar que dado su caracter duro (ferrocarriles, autopistas,
</p>
<p>
bombas y reactores nucleares) no podría construirse usando los sistemas
</p>
<p>
que dieron luz a la Wikipedia o a Gnu/Linux, pero, si como dice Andersen
</p>
<p>
"Software is eating the world" quizás lo que ocurra es que los procesos
</p>
<p>
blandos que producen cosas duras empiecen a volverse menos jerárquicos
</p>
<p>
 y más abiertos y tendremos sistemas jerárquicos/autoritarios que convivan
</p>
<p>
con los democráticos.
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
<node TEXT="Lenguaje" LOCALIZED_STYLE_REF="styles.important" ID="ID_1246492020" CREATED="1400884995460" MODIFIED="1400885204480"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
By offering distinctly political
</p>
<p>
reasons for or against the adoption of a particular technology,
</p>
<p>
arguments of this kind stand apart from more commonly em-
</p>
<p>
ployed, more easily quantifiable claims about economic costs
</p>
<p>
and benefits, environmental impacts, and possible risks to pub-
</p>
<p>
lic health and safety that technical systems may involve.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Esto saca la discusión del plano puramente tecnocrático y lo lleva
</p>
<p>
a los tipos de organización social que queremos y que tales
</p>
<p>
sistemas técnicos sostienen/alientan. Se podría pensar en sistemas
</p>
<p>
meritocráticos y plurarquicos de alta autonomía. La pregunta sería
</p>
<p>
si culturalmente estamos preparados para ello  y, en caso de
</p>
<p>
optar por ellos, cuáles son las rutas que los construyen.
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Sistemas técnicos / Patrones sociales" LOCALIZED_STYLE_REF="styles.important" ID="ID_109098442" CREATED="1400885242498" MODIFIED="1400885475310"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
If we examine social patterns that characterize the environ-
</p>
<p>
ments of technical systems, we find certain devices and systems
</p>
<p>
almost invariably linked to specific ways of organizing power
</p>
<p>
and authority. <b>The important question is: Does this state of af- </b>
</p>
<p>
<b>fairs derive from an unavoidable social response to intractable </b>
</p>
<p>
<b>properties in the things themselves, or is it instead a pattern im </b>
</p>
<p>
<b>posed independently by a governing body, ruling class, or some </b>
</p>
<p>
<b>other social or cultural institution to further its own purposes?</b>
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT=""democracy stops at the factory gates"" LOCALIZED_STYLE_REF="styles.important" ID="ID_744718592" CREATED="1400889761617" MODIFIED="1400890266618"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
That "democracy
</p>
<p>
stops at the factory gates" was taken as a fact of life that had
</p>
<p>
nothing to do with the practice of political freedom. But can the
</p>
<p>
internal politics of technology and the politics of the whole
</p>
<p>
community be so easily separated? A recent study of busi-
</p>
<p>
ness leaders in the United States, contemporary exemplars of
</p>
<p>
Chandler's "visible hand of management," found them remark-
</p>
<p>
ably impatient with such democratic scruples as "one man, one
</p>
<p>
vote." If democracy doesn't work for the firm, the most critical
</p>
<p>
institution in all of society, American executives ask, how well
</p>
<p>
can it be expected to work for the government of a nation-par-
</p>
<p>
ticularly when that government attempts to interfere with the
</p>
<p>
achievements of the firm?[...]  While such findings are far from conclusive, they do re-
</p>
<p>
flect a sentiment increasingly common in the land: what dilem-
</p>
<p>
mas such as the energy crisis require is not a redistribution of
</p>
<p>
wealth or broader public participation but, rather, stronger,
</p>
<p>
centralized public and private management.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Sin embargo los ejemplos de anarquismo sindical compatibles con los
</p>
<p>
negocios, como en el caso de Valve, muestran que son posibles
</p>
<p>
otro tipo de configuraciones altamente lucrativas y competitivas,
</p>
<p>
que no son la jerarquía, ni la democracia, sino la plurarquía.
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="El contexto importa" ID="ID_403600602" CREATED="1400890887869" MODIFIED="1400890948377">
<font BOLD="true"/>
<richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
My belief that we ought to attend more closely to technical
</p>
<p>
objects themselves is not to say that we can ignore the contexts
</p>
<p>
in which those objects are situated. A ship at sea may well re-
</p>
<p>
quire, as Plato and Engels insisted, a single captain and obedient
</p>
<p>
crew. But a ship out of service, parked at the dock, needs only a
</p>
<p>
caretaker. To understand which technologies and which con-
</p>
<p>
texts are important to us, and why, is an enterprise that must
</p>
<p>
involve both the study of specific technical systems and their
</p>
<p>
history as well as a thorough grasp of the concepts and contro-
</p>
<p>
versies of political theory.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
<node TEXT="3. Techne and Politeia
" ID="ID_669251482" CREATED="1400693751473" MODIFIED="1400693751474" LINK="project://145D21BE5B372UWMC6AC86NIRGMT3LT8KJUL/Referencias/winner-langdon-1989_The_Whale_and_the_Reactor_A_Search_for_Limits_in_an_Age_of_High_Technology__1989.pdf">
<pdf_annotation type="BOOKMARK" page="55" object_id="4231823211834642185" object_number="1328"/>
<attribute NAME="key" VALUE="a"/>
<node TEXT="No hay neutralidad apriori" LOCALIZED_STYLE_REF="styles.important" ID="ID_1596498634" CREATED="1400891303192" MODIFIED="1400891385150" MOVED="1401292055841"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
no part of modern technology can be judged
</p>
<p>
neutral a priori. All varieties of hardware and their correspond-
</p>
<p>
ing forms of social life must be scrutinized to see whether they
</p>
<p>
are friendly or unfriendly to the idea of a just society.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
<node TEXT="Platón" ID="ID_29554695" CREATED="1400891616547" MODIFIED="1400891619995" MOVED="1401292055865">
<node TEXT="Statecraft: arte de gobernar" ID="ID_355456115" CREATED="1400891474880" MODIFIED="1400891513492" MOVED="1400891616563"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
In his Republic, Laws, Statesman, and
</p>
<p>
other dialogues, Plato asserts that statecraft is a techne, one of the
</p>
<p>
practical arts. Much like architecture, weaving, shipbuilding,
</p>
<p>
and other arts and crafts, politics is a field of practice that has its
</p>
<p>
own distinctive knowledge, its own special skills.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Navegar en el mar de los tiempos" ID="ID_1721522486" CREATED="1400891622271" MODIFIED="1400891641979"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
I am really laying
</p>
<p>
the keels of the vessels by due consideration of the question by
</p>
<p>
what means or manner oflife we shall make our voyage over the
</p>
<p>
sea of time to the best purpose."
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Tecné y política separados" ID="ID_1510098918" CREATED="1400891759328" MODIFIED="1401285762376"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
In Plato's interpretation the analogy between technology and
</p>
<p>
politics works in one direction only; techne serves as a model for
</p>
<p>
politics and not the other way around. Although respectful of
</p>
<p>
the power of the material arts, he remained deeply suspicious of
</p>
<p>
them. Thus, in the Laws he excludes craftsmen from positions
</p>
<p>
of citizenship, explaining that they already have an art that re-
</p>
<p>
quires their full attention. At the same time he forbids citizens to
</p>
<p>
engage in any material craft whatsoever because citizenship
</p>
<p>
makes full demands on them. [...] Evi-
</p>
<p>
dently, it did not occur to anyone that Plato's pregnant analogy
</p>
<p>
would at some point qualify in reverse, that techne itself might
</p>
<p>
become politeia, that technical forms of life might in themselves
</p>
<p>
playa powerful role in shaping society. When that finally hap-
</p>
<p>
pened, political theory would find itself totally unprepared.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Cosas como las redes sociales y el periodismo de datos podrían
</p>
<p>
juntar dos tradiciones distintas. Artesanos digitales (contadores
</p>
<p>
de historias, programadores, visualizadores) podrían ocuparse
</p>
<p>
de asuntos políticos y quizás los políticos se (pre)ocuparían de estos
</p>
<p>
asuntos digitales también.
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Legislador, Rousseau" ID="ID_161123356" CREATED="1401289299722" MODIFIED="1401289452862"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The lawgiver is the engineer who invents the machine;
</p>
<p>
the prince is merely the mechanic who sets it up and operates
</p>
<p>
it. "
</p>
<p>
"""
</p>
<p>
</p>
<p>
"""
</p>
<p>
At another point in the book, Rousseau compares the work
</p>
<p>
of the lawgiver to that of an architect. With a frustrated ambition
</p>
<p>
reminiscent of Plato's, Rousseau offered himself as a political en-
</p>
<p>
gineer or architect of exactly this kind, writing treatises on the
</p>
<p>
constitutions of Corsica and Poland in the hope that his ideas
</p>
<p>
might influence the founding of new states.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Abundancia y libertad" ID="ID_1555682935" CREATED="1401289739251" MODIFIED="1401289744565" MOVED="1401292055884">
<node TEXT="Jefferson" ID="ID_1947096324" CREATED="1401289763018" MODIFIED="1401289806092"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
JEFF E R SON'S P LEA echoes a belief common in writings of an-
</p>
<p>
cient Greece and Rome that civic virtue and material prosperity
</p>
<p>
are antithetical. Human nature, according to this view, is easily
</p>
<p>
corrupted by wealth. The indolent, pleasure-seeking habits
</p>
<p>
of luxurious living tend to subvert qualities of frugality, self-
</p>
<p>
restraint, and self-sacrifice needed to maintain a free society. <b>By </b>
</p>
<p>
<b>implication, any society that wishes to maintain civic virtue </b>
</p>
<p>
<b>ought to approach technical innovation and economic growth </b>
</p>
<p>
<b>with the utmost caution.</b> 
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="auto-interés y riqueza" ID="ID_744454909" CREATED="1401290030920" MODIFIED="1401290128452"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 Moral and political thinkers from
</p>
<p>
Machiavelli to Montesquieu and Adam Smith had argued, con-
</p>
<p>
trary to the ancient wisdom, that the pursuit of economic ad-
</p>
<p>
vantage is actually a civilizing, moderating influence in society,
</p>
<p>
the very basis ofstable government. Rather than engage the fierce
</p>
<p>
passion for glory that often leads to conflict, it is better, so the
</p>
<p>
argument goes, to convince people to pursue their self-interest,
</p>
<p>
an interest that inclines them toward rational behavior. 7 The
</p>
<p>
framers of the American Constitution were, by and large, con-
</p>
<p>
vinced of the wisdom of this formula. They expected that
</p>
<p>
<b>Americans would act in a self-interested manner, employing </b>
</p>
<p>
<b>whatever instruments they needed to generate wealth. The com- </b>
</p>
<p>
<b>petition of these interests in society would, they believed, pro- </b>
</p>
<p>
<b>vide a check upon the concentration of power in the hands of </b>
</p>
<p>
<b>anyone faction</b>. Thus, in one important sense republicanism
</p>
<p>
and capitalism were fully reconciled at the time of the founding.
</p>
<p>
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Abundancia es igual a libertad" LOCALIZED_STYLE_REF="styles.important" ID="ID_1770360657" CREATED="1401290216271" MODIFIED="1401290487426"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
In this context new technologies were seen as an
</p>
<p>
undeniable blessing because they enabled the treasures to be ex-
</p>
<p>
tracted more quickly, because they vastly increased the product
</p>
<p>
of labor. Factories, railroads, steamboats, telegraphs, and the
</p>
<p>
like were greeted as the very essence of democratic freedom for
</p>
<p>
the ways they rendered, as one mid-nineteenth-century writer
</p>
<p>
explained, "the conveniences and elegancies of life accessible to
</p>
<p>
the many instead of the few.
</p>
<p>
</p>
<p>
<b>American society encouraged people to be self-determining, </b>
</p>
<p>
<b>to pursue their own economic goals</b>.
</p>
<p>
"""
</p>
<p>
</p>
<p>
La tradición libertaria sin embargo también contrapodría más recientemente
</p>
<p>
dos tradiciones, como lo muestra Coleman. La libertad de expresión
</p>
<p>
y realización personal a través del código y el libre mercado desde dinámicas que, en búsqueda del lucro, minimizarian las primeras.
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
<node TEXT="mystical readiness to accept the social consequences
of economic improvement, whatever they might be" ID="ID_822436265" CREATED="1401290593638" MODIFIED="1401290652612"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 historian Karl Polanyi drew an accurate
</p>
<p>
picture of this attitude. "Fired by an emotional faith in spon-
</p>
<p>
taneity, the common-sense attitude toward change was discarded
</p>
<p>
in favor of a mystical readiness to accept the social consequences
</p>
<p>
of economic improvement, whatever they might be. The ele-
</p>
<p>
mentary truths of political science and statecraft were first dis-
</p>
<p>
carded, then forgotten. It should need no elaboration that a pro-
</p>
<p>
cess of undirected change, the pace of which is deemed too fast,
</p>
<p>
should be slowed down, if possible, so as to safeguard the wel-
</p>
<p>
fare of the community. Such household truths of traditional
</p>
<p>
statesmanship, often merely reflecting the teachings of a social
</p>
<p>
philosophy inherited from the ancients,
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="las sabidurías antiguas, como Las máquinas antiguas, eran obsoletas" ID="ID_1856382130" CREATED="1401290697016" MODIFIED="1401290808362"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 Indeed, by the late nineteenth century, an impressive
</p>
<p>
array of scientific discoveries, technical inventions, and indus-
</p>
<p>
trial innovations seemed to make the mastery of nature an ac-
</p>
<p>
complished fact rather than an idle dream. Many took this as a
</p>
<p>
sign that all ancient wisdom, like all the old-fashioned machines
</p>
<p>
and techniques, had simply been rendered obsolete.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Bienestar automático" ID="ID_541406259" CREATED="1401290862365" MODIFIED="1401290881112"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
According to this view, everything one might desire of the re-
</p>
<p>
lationship between expanding industrial technology and the
</p>
<p>
building of a good society will happen automatically. All that is
</p>
<p>
necessary is to make sure the machinery is up to date, well main-
</p>
<p>
tained, and well oiled. The only truly urgent questions that re-
</p>
<p>
main are ones of technical and economic efficiency.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="La política como eficiencia" LOCALIZED_STYLE_REF="styles.important" ID="ID_1323931511" CREATED="1401290972713" MODIFIED="1401291298111"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
An eagerness to define
</p>
<p>
important public issues as questions of efficiency has continued
</p>
<p>
to be a favorite strategy in American politics over many decades;
</p>
<p>
adherence to this norm has been (and still is) welcomed as the
</p>
<p>
best way to achieve the ends of democracy without having to
</p>
<p>
deal with democracy as a living political process. [...]
</p>
<p>
And Americans do not even worry much about the specific con-
</p>
<p>
tent of numerators and denominators used in efficiency mea-
</p>
<p>
surements. As long as they are getting more for less, all is well.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Esto se puede ver en los principios de eficacia y eficiencia en la
</p>
<p>
administración pública. Cáda vez que se crea una métrica, se invisibiliza
</p>
<p>
aquello que ésta no tiene en cuenta. Múltiples métricas deben estar
</p>
<p>
disponibles y ser creadas para ver un fenómeno de muchas maneras.
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
</node>
<node TEXT="The Technical Constitution of Society" ID="ID_589416834" CREATED="1401291337084" MODIFIED="1401294723493" MOVED="1401292055900">
<node TEXT="Política Emergente" LOCALIZED_STYLE_REF="styles.important" ID="ID_1730805279" CREATED="1401291347671" MODIFIED="1401291520614"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 This way of arranging people and
</p>
<p>
things, of course, did not develop as the result of the application
</p>
<p>
of any particular plan or political theory. It grew gradually and
</p>
<p>
in separate increments, invention by invention, industry by in-
</p>
<p>
dustry, engineering project by engineering project, system by
</p>
<p>
system. From a contemporary vantage point, nevertheless, one
</p>
<p>
can notice some of its characteristics and begin to see how they
</p>
<p>
embody answers to age-old political questions-questions about
</p>
<p>
membership, power, authority, order, freedom, and justice.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Filiación (membresía), gobernanza (autoridad, orden y poder) y propiedad
</p>
<p>
(libertad y justicia) son características desde las cuales se podría
</p>
<p>
conectar este discurso con el de los bienes comunes en la perspectiva
</p>
<p>
de Bauwens y desde allí con los hacker/maker spaces.
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
<node TEXT="Características" ID="ID_1846101305" CREATED="1401291580432" MODIFIED="1401291586548">
<node TEXT="Transporte y comunicación para centralizar" ID="ID_77993639" CREATED="1401291591309" MODIFIED="1401291603230"/>
<node TEXT="Gigantismo y economías de escala" ID="ID_1614909505" CREATED="1401291646546" MODIFIED="1401291655386"/>
<node TEXT="Formas propias de jerarquía y autoridad" ID="ID_165246817" CREATED="1401291701039" MODIFIED="1401291872563"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
At higher levels in the hierarchy, of
</p>
<p>
course, professionals claim their special authority and relative
</p>
<p>
freedom by virtue of their command of scientific and technical
</p>
<p>
expertise. At the point in history in which forms of hierarchy
</p>
<p>
based on religion and tradition had begun to crumble, the need
</p>
<p>
to build and maintain technical systems offered a way to restore
</p>
<p>
pyramidal social relations. It was a godsend for inequality.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Sin embargo surgen formas plurárquicas de organización donde
</p>
<p>
no se gestiona la autoridad a partir de la experticia cerrada, sino
</p>
<p>
que se reconoce el papel amateur y hobista como parte de ella
</p>
<p>
y de un discurso válido que se explicita en el hacer.
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
<node TEXT="Eliminación de la variedad" ID="ID_1107229613" CREATED="1401291899007" MODIFIED="1401291906744"/>
<node TEXT="Control a las influencias políticas y sociales" ID="ID_1235126742" CREATED="1401292162448" MODIFIED="1401292924367"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 Human needs, markets, and po-
</p>
<p>
litical institutions that might regulate technology-based systems
</p>
<p>
are often subject to manipulation by those very systems. Thus,
</p>
<p>
to take one example, psychologically sophisticated techniques
</p>
<p>
of advertising have become a customary way of altering people's
</p>
<p>
ends to suit the structure of available means, a practice that now
</p>
<p>
affects political campaigns no less than campaigns to sell under-
</p>
<p>
arm deodorant or Coca-Cola (with similar results).
</p>
<p>
</p>
<p>
[...]
</p>
<p>
</p>
<p>
The history of regulation shows abundant
</p>
<p>
instances in which the rules and procedures that govern produc-
</p>
<p>
tion or trade were actually demanded or later captured by the
</p>
<p>
industries they supposedly regulate. In general, the rule ofthumb
</p>
<p>
has been if a business makes goods and services widely available,
</p>
<p>
at low cost with due regard for public health and safety, and
</p>
<p>
with a reasonable return on investment, the republic is well
</p>
<p>
served.
</p>
<p>
"""
</p>
<p>
</p>
<p>
La ley lleras es un ejemplo, más cercano en este sentido.
</p>
</body>
</html>
</richcontent>
<node TEXT="Limites cortos a la tecnología" ID="ID_234819579" CREATED="1401292946089" MODIFIED="1401293404851"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Along with ongoing discussions about ways to sustain eco-
</p>
<p>
nomic growth, national competitiveness, and prosperity, these
</p>
<p>
are the only matters of technology assessment that the general
</p>
<p>
public, decision makers, and academicians are prepared to take
</p>
<p>
seriously.
</p>
<p>
While such concerns are valid, they severely restrict the range
</p>
<p>
of moral and political criteria that are permissible in public de-
</p>
<p>
liberations about technological change.[...]
</p>
<p>
Unless one can demonstrate conclusively that a particular
</p>
<p>
technical practice will generate some physically evident catas-
</p>
<p>
trophe-cancer, birth defects, destruction of the ozone layer, or
</p>
<p>
some other-one might as well remain silent. [...]
</p>
<p>
<b>But for the most part we continue to disregard </b>
</p>
<p>
<b>a problem that has been brewing since the earliest days of the </b>
</p>
<p>
<b>industrial revolution-whether our society can establish forms </b>
</p>
<p>
<b>and limits for technological change, forms and limits that derive </b>
</p>
<p>
<b>from a positively articulated idea of what society ought to be</b>.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
<node TEXT="1. Its application threatens public health or safety" ID="ID_870036814" CREATED="1401292960544" MODIFIED="1401292973182"/>
<node TEXT="2. Its use threatens to exhaust some vital resource" ID="ID_1749784864" CREATED="1401292986313" MODIFIED="1401292990709"/>
<node TEXT="3. It degrades the quality of the environment (air, land, and
water)" ID="ID_120113711" CREATED="1401292992412" MODIFIED="1401293013221"/>
<node TEXT="4. It threatens natural species and wilderness areas that ought
to be preserved" ID="ID_884670922" CREATED="1401293034071" MODIFIED="1401293037603"/>
<node TEXT="5. Its application causes social stresses and strains of an exag-
gerated kind." ID="ID_293833336" CREATED="1401293045971" MODIFIED="1401293049248"/>
</node>
</node>
</node>
<node TEXT="Preguntas políticas" ID="ID_892982546" CREATED="1401292369230" MODIFIED="1401292404143"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
it is important to note that as our society adopts one sociotechni-
</p>
<p>
cal system after another it answers some of the most important
</p>
<p>
questions that political philosophers have ever asked about the
</p>
<p>
proper order of human affairs. Should power be centralized or
</p>
<p>
dispersed? What is the best size for units of social organization?
</p>
<p>
What constitutes justifiable authority in human associations?
</p>
<p>
Does a free society depend upon social uniformity or diversity?
</p>
<p>
What are appropriate structures and processes ofpublic delibera-
</p>
<p>
tion and decision making?
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
<node TEXT="Impedancia: Política <-> Tecnología" ID="ID_1602046973" CREATED="1401292747857" MODIFIED="1401292772869"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
founders of the U. S. Constitution are, by and large, missing in
</p>
<p>
those who design, engineer, and promote vast systems. Here
</p>
<p>
the founding fathers have been concerned with such matters as
</p>
<p>
the quest for profits, organizational control, and the pleasures of
</p>
<p>
innovation. They have seldom been interested in the significance
</p>
<p>
of their 'work on the overall structure of society or its justice.
</p>
<p>
For those who have embraced the formula offreedom through
</p>
<p>
abundance, however, questions about the proper order of so-
</p>
<p>
ciety do not matter very much. Over many decades techno-
</p>
<p>
logical optimists have been sustained by the belief that whatever
</p>
<p>
happened to be created in the sphere of material/instrumental
</p>
<p>
culture would certainly be compatible with freedom, democ-
</p>
<p>
racy, and social justice.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Navegar el mar de los tiempos" ID="ID_350756498" CREATED="1401293478968" MODIFIED="1401293540931"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 Plato's metaphor, especially his reference to the ship-
</p>
<p>
wright, is one that an age of high technology ought to ponder
</p>
<p>
carefully: we ought to layout the keels of our vessels with due
</p>
<p>
consideration to what means or manner of life best serves our
</p>
<p>
purpose in our voyage over the sea of time. The vessels that
</p>
<p>
matter now are such things as communications systems, transit
</p>
<p>
systems, energy supply and distribution systems, information
</p>
<p>
networks, household instruments, biomedical technologies, and
</p>
<p>
of course systems of industrial and agricultural production. <b>Just </b>
</p>
<p>
<b>as Plato and Aristotle posed the question, What is the best form </b>
</p>
<p>
<b>of political society? so also an age of high technology ought to </b>
</p>
<p>
<b>ask, What forms of technology are compatible with the kind of </b>
</p>
<p>
<b>society we want to build?</b>
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
<node TEXT="El caso de la energía" ID="ID_74282071" CREATED="1401293670924" MODIFIED="1401294710864"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 Lovins compares
</p>
<p>
"two energy paths that are distinguished by their antithetical so-
</p>
<p>
cial implications." He notes that basing energy decisions on so-
</p>
<p>
cial criteria may appear to involve a "heroic decision," that is,
</p>
<p>
"doing something the more expensive way because it is desir-
</p>
<p>
able on other more important grounds than internal cost."
</p>
<p>
"""
</p>
<p>
</p>
<p>
Lovins muestra que el camino más benéfico humanamente es el
</p>
<p>
más barato económicamente, pero, se pregunta Winner, ¿qué pasaría si no?
</p>
<p>
Algo similar se puede ver en el caso del FLOSS con las posturas de Stallman
</p>
<p>
y Raymond. El primero argumenta desde una postura ético-política, el segundo
</p>
<p>
desde una ingenieril-económica. Los argumentos del último han convencido a
</p>
<p>
la empresa del software de que esta es una postura válida y lucrativa, pero los
</p>
<p>
del primer ayudarían a construir sociedades más equitativas y participativas.
</p>
<p>
Lograr el balance entre ambos sería viable desde un modelo económico
</p>
<p>
cooperativo y orientado al procomún, como proponen Bauwens y otros, sin
</p>
<p>
embargo no es el único futuro posible y otros son extramandamente peligrosos.ChéveChChjChp
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Descentralizar" ID="ID_1704495097" CREATED="1401295081895" MODIFIED="1401295114488"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
"Now, if lecturing at a college, I happen to mention that some
</p>
<p>
function of society which is highly centralized could be much
</p>
<p>
decentralized without loss of efficiency, or perhaps with a gain
</p>
<p>
in efficiency, at once the students want to talk about nothing
</p>
<p>
else." 18 That approach is, indeed, one way of catching people's
</p>
<p>
attention; if you can get away with it, it is certainly a most con-
</p>
<p>
vincing kind of argument. Because the idea of efficiency attracts
</p>
<p>
a wide consensus, it is sometimes used as a conceptual Trojan
</p>
<p>
horse by those who have more challenging political agendas
</p>
<p>
they hope to smuggle in.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
<node TEXT="Regimes of Instrumentality" ID="ID_1014165959" CREATED="1401295212068" MODIFIED="1401295214494">
<node TEXT="Innovación tecnológica <-> Reconstrucción social" ID="ID_1568535621" CREATED="1401295233007" MODIFIED="1401295284003"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Because technological innovation is inextricably
</p>
<p>
linked to processes of social reconstruction, any society that
</p>
<p>
hopes to control its own structural evolution must confront each
</p>
<p>
significant set oftechnological possibilities with scrupulous care.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
<node TEXT="Regímenes de la producción masiva" ID="ID_1037529902" CREATED="1401295336551" MODIFIED="1401295386323"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 Thus, there are a
</p>
<p>
number of regimes of mass production, each with a structure
</p>
<p>
that may be interpreted as a technopolitical phenomenon. There
</p>
<p>
are a number of regimes in energy production and distribution,
</p>
<p>
in petroleum, coal, hydroelectricity, nuclear power, etc., each
</p>
<p>
with a form that can be scrutinized for the politics of its struc-
</p>
<p>
tural properties. There is, of course, the regime of broadcast
</p>
<p>
television and that of the automobile. If we were to identify and
</p>
<p>
characterize all of the sociotechnical systems in our society,
</p>
<p>
all of our regimes of instrumentality and their complex inter-
</p>
<p>
connections, we would have a clear picture of the second consti-
</p>
<p>
tution I mentioned earlier, one that stands parallel to and occa-
</p>
<p>
sionally overlaps the constitution of political society as such.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="contratos sociales y compatibilidad tecnológica con ellos" ID="ID_1239307780" CREATED="1401295438098" MODIFIED="1401295627657"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
If it is clear that the social con-
</p>
<p>
tract implicitly created by implementing a particular generic va-
</p>
<p>
riety of technology is incompatible with the kind of society we
</p>
<p>
deliberately choose-that is, if we are confronted with an inher-
</p>
<p>
ently political technology of an unfriendly sort-then that kind
</p>
<p>
ofdevice or system ought to be excluded from society altogether.
</p>
<p>
[...] Faced with any proposal for a new technological system, citi-
</p>
<p>
zens or their representatives would examine the social contract
</p>
<p>
implied by building that system in a particular form. They
</p>
<p>
would ask, How well do the proposed conditions match our
</p>
<p>
best sense of who we are and what we want this society to be?
</p>
<p>
Who gains and who loses power in the proposed change? Are
</p>
<p>
the conditions produced by the change compatible with equal-
</p>
<p>
ity, socialjustice, and the common good?
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Empoderamiento ciudadano y otras instituciones" ID="ID_130685642" CREATED="1401295629467" MODIFIED="1401295797292"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 To nurture this pro-
</p>
<p>
cess would require building institutions in which the claims of
</p>
<p>
technical expertise and those of a democratic citizenry would
</p>
<p>
regularly meet face to face. Here the crucial deliberations would
</p>
<p>
take place, revealing the substance of each person's arguments
</p>
<p>
and interests. The heretofore concealed importance of tech-
</p>
<p>
nological choices would become a matter for explicit study and
</p>
<p>
debate.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="No seguir el curso del lemming / Infraestructuras técnicas para la libertad" ID="ID_622207517" CREATED="1401295856032" MODIFIED="1401296026214"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
But rather than pursue the lemming-
</p>
<p>
like course of choosing only that system design which provides
</p>
<p>
the least expensive kilowatt, perhaps we ought to consider which
</p>
<p>
system might play the more positive role in the <b>technical in- </b>
</p>
<p>
<b>frastructure of freedom.</b>
</p>
<p>
</p>
<p>
[...]
</p>
<p>
</p>
<p>
It is, however, a serious mistake to construct one so-
</p>
<p>
ciotechnical system after another in the blind faith that each will
</p>
<p>
turn out to be politically benign. Many crucial choices about the
</p>
<p>
forms and limits of our regimes of instrumentality must be en-
</p>
<p>
forced at the founding, at the genesis of each new technology. It
</p>
<p>
is here that our best purposes must be heard.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
</node>
</node>
</node>
<node TEXT="II. Technology: Reform and Revolution
" FOLDED="true" ID="ID_301374588" CREATED="1400693751480" MODIFIED="1400693751480" LINK="project://145D21BE5B372UWMC6AC86NIRGMT3LT8KJUL/Referencias/winner-langdon-1989_The_Whale_and_the_Reactor_A_Search_for_Limits_in_an_Age_of_High_Technology__1989.pdf">
<pdf_annotation type="BOOKMARK" page="74" object_id="6409191531042223645" object_number="1321"/>
<attribute NAME="key" VALUE="a"/>
<node TEXT="4. Building the Better Mousetrap
" ID="ID_1335218783" CREATED="1400693751489" MODIFIED="1400693751489" LINK="project://145D21BE5B372UWMC6AC86NIRGMT3LT8KJUL/Referencias/winner-langdon-1989_The_Whale_and_the_Reactor_A_Search_for_Limits_in_an_Age_of_High_Technology__1989.pdf">
<pdf_annotation type="BOOKMARK" page="76" object_id="313400762472568087" object_number="1319"/>
<attribute NAME="key" VALUE="a"/>
<node TEXT="tecnología apropiada" ID="ID_1943148363" CREATED="1401309690406" MODIFIED="1401309751117"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
"Wisdom demands
</p>
<p>
a new orientation of science and technology towards the or-
</p>
<p>
ganic, the gentle, the non-violent, the elegant and beautiful,"
</p>
<p>
Schumacher argued in Small is Beautiful, one of the most widely
</p>
<p>
read books of social philosophy of the decade. 2 A number of or-
</p>
<p>
ganizations took up.the challenge, seeking to overcome the de-
</p>
<p>
structive practices of modern civilization.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="¿Apropiado para qué?" ID="ID_678034649" CREATED="1401309812952" MODIFIED="1401311450718"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Any notion of "appropriate" technology is meaningless
</p>
<p>
until one answers the question, Appropriate to what?
</p>
<p>
[...] [A]pplied to the Third World, the answer was clear enough; judgments
</p>
<p>
about appropriateness would come from specific cultural and
</p>
<p>
environmental settings.
</p>
<p>
"""
</p>
<p>
</p>
<p>
La pregunta sería mejor ¿apropiado para quién? ¿Quién decide eso?
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Political and Intellectual Origins" ID="ID_381770035" CREATED="1401311510163" MODIFIED="1401311869761" MOVED="1401313901405"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
While movements of this kind
</p>
<p>
have sprung up repeatedly during the past two centuries, they
</p>
<p>
have not, by and large, been able to sustain their work or to
</p>
<p>
leave a legacy of accomplishments for the next generation of
</p>
<p>
reformers.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="Publicaciones" ID="ID_42101377" CREATED="1401313844482" MODIFIED="1401314095459">
<node TEXT="The Myth ofthe Machine: The Pen-
tagon of Power" ID="ID_1586918666" CREATED="1401312427613" MODIFIED="1401312429759" MOVED="1401313844511"/>
<node TEXT="The Whole Earth Catalog" ID="ID_811689541" CREATED="1401312216653" MODIFIED="1401312337429"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The Whole Earth Catalog assumed that throngs of people
</p>
<p>
would be moving off into small, humanly nurturing, econom-
</p>
<p>
ically self-sustaining communities that fit into a new complex
</p>
<p>
world system destined to save the earth from the destruction of
</p>
<p>
overindustrialization. In this vision choices about the right tech-
</p>
<p>
nologies-both useful old gadgets and ingenious new tools-
</p>
<p>
mattered greatly; choices about politics mattered little. Prefer-
</p>
<p>
ring brief, enthusiastic descriptions of items for sale, The Whole
</p>
<p>
Earth Catalog avoided essays on controversial topics ofsocial, po-
</p>
<p>
litical, or even environmental concern. The catalogue-browsing
</p>
<p>
consciousness of the New Age was not one that wanted to be
</p>
<p>
bothered by well-reasoned arguments.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Algunos miembros de la tecnocultura norteamericana han expresado
</p>
<p>
la positiva influencia de este texto en su deseo de hacer tecnología digital.
</p>
<p>
No podría en este momento listar alguno en particular. ¿Quizás Jobs?
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="One-Dimensional Man (1964)" ID="ID_269820234" CREATED="1401312368864" MODIFIED="1401312400529"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Marcuse's One-Dimensional Man (1964) portrayed both capitalist
</p>
<p>
and socialist societies as components of a vast, repressive techno-
</p>
<p>
logical civilization that was bringing every aspect of humanity
</p>
<p>
under its control.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="The Technological Society" ID="ID_1912997725" CREATED="1401312555175" MODIFIED="1401312559273"/>
<node TEXT="Credenciales para hablar de lo técnico" ID="ID_325178148" CREATED="1401312935012" MODIFIED="1401313117134">
<font BOLD="true"/>
<richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Since technology is the sphere in which "it works" is para-
</p>
<p>
mount, an uneasiness with problem solving seems to under-
</p>
<p>
mine the very basis upon which nontechnical thinkers have cre-
</p>
<p>
dentials to talk about technical matters at all.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Yo mismo he sentido esto en HackBo en particular y en la comunidad
</p>
<p>
de software libre en general, donde he sido visto como un teórico, en el mejor
</p>
<p>
o un hablador en el peor. Sin embargo, apropiar y practicar la técnica
</p>
<p>
también me ha dado una perspectiva más humilde sobre las posturas
</p>
<p>
teóricas y las dificultades y valores que encierra y enseña la técnica misma
</p>
<p>
y el quehacer artesanal.
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="An Essay on Liberation (1969)" ID="ID_824125571" CREATED="1401313182329" MODIFIED="1401313298184">
<arrowlink SHAPE="CUBIC_CURVE" COLOR="#000000" WIDTH="2" TRANSPARENCY="80" FONT_SIZE="9" FONT_FAMILY="SansSerif" DESTINATION="ID_269820234" STARTINCLINATION="118;0;" ENDINCLINATION="118;0;" STARTARROW="NONE" ENDARROW="DEFAULT"/>
</node>
<node TEXT=" Where the Wasteland Ends (1972)" ID="ID_85283407" CREATED="1401313321866" MODIFIED="1401313419435"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The later book, however, answers its pleas
</p>
<p>
for spiritual enlightenment with speculative proposals for de-
</p>
<p>
centralization, de-urbanization, the creation of economically
</p>
<p>
self-sufficient communities, and innovation toward a broad
</p>
<p>
range of alternative technical and social forms. Calling attention
</p>
<p>
to the history of theory and practical experiments in com-
</p>
<p>
munitarianism and anarchist socialism, Roszak imagines "the
</p>
<p>
proper mix of handicraft labor, intermediate technologies, and
</p>
<p>
necessarily heavy industry ... the revitalization of work as a
</p>
<p>
self-determining, non-exploitative activity ... a new econom-
</p>
<p>
ics elaborated out of kinship, friendship and co-operation ...
</p>
<p>
the regionalization and grass roots control of transport and
</p>
<p>
communication . . . non-bureaucratized, user-developed, user-
</p>
<p>
administered services."
</p>
<p>
"""
</p>
<p>
</p>
<p>
Villa Roncha
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
<node TEXT=" Journal of the New Alchemists" ID="ID_459019587" CREATED="1401314079278" MODIFIED="1401314086857">
<node TEXT=""Objetividad": Estar en la comunidad" ID="ID_1061467324" CREATED="1401314203454" MODIFIED="1401314261822"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
"Clad in sun hat, fisherman's vest, shorts, and run-
</p>
<p>
ning shoes he pursued his quarry through the water with Chap-
</p>
<p>
linesque elan. In both his science and his writing his standards
</p>
<p>
of excellence are irreproachable <b>but being around the work actu- </b>
</p>
<p>
<b>ally in process is to be part of an on-going comedy</b>."
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Objetividad académica vs postura política" ID="ID_683853441" CREATED="1401314330448" MODIFIED="1401314357401"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The accepted form of "objectivity" in scientific and
</p>
<p>
technical reports (one can also include books and articles in so-
</p>
<p>
cial science) requires that the prose read as if there were no per-
</p>
<p>
son in the room when the writing took place. While the New
</p>
<p>
Alchemists recognized the standards of experimentation and
</p>
<p>
evidence prevalent in modern research, they rejected notions of
</p>
<p>
objectivity that conceal the social purposes of science. Their
</p>
<p>
aims were explicitly stated on the inside cover of their journal.
</p>
<p>
"We seek solutions that can be used by individuals or small
</p>
<p>
groups who are trying to create a greener, kinder world. It is
</p>
<p>
our belief that ecological and social transformations must take
</p>
<p>
!Jlace at the lowest functional levels of society if people are to
</p>
<p>
direct their course toward a saner tomorrow."
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="piñones ideológicos" ID="ID_66235362" CREATED="1401314611926" MODIFIED="1401314659706"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Indeed, as people from different backgrounds and persuasions
</p>
<p>
sought to move from staid orthodoxies toward new understand-
</p>
<p>
ings, there were numerous attempts to attach the insignia of
</p>
<p>
one's own club. It soon became clear that what was happening
</p>
<p>
was less the oft proclaimed "paradigm shift" than a grinding of
</p>
<p>
ideological gears.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
<node TEXT="Instituciones" ID="ID_613566691" CREATED="1401313908900" MODIFIED="1401313912883">
<node TEXT="Brace Institute, Farallones Institute,
Intermediate Technology Development Group, and State of
California Office of Appropriate Technology" ID="ID_1848938476" CREATED="1401313922363" MODIFIED="1401313925510"/>
</node>
</node>
</node>
<node TEXT="The hard and the soft" ID="ID_745937204" CREATED="1401313550449" MODIFIED="1401313557469">
<node TEXT="economía y cultura material" ID="ID_1356547120" CREATED="1401313647801" MODIFIED="1401313677274"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Disciplinary orthodoxies, so long silent on many of
</p>
<p>
the issues that seemed most urgent, were rejected in favor of a
</p>
<p>
fresh approach to the study of material culture. Thus, the radical
</p>
<p>
political economists opened fire on the neo-Keynesian philoso-
</p>
<p>
phy taught in universities because it accepted the existing rela-
</p>
<p>
tions of production in capitalism. Any science of economics
</p>
<p>
worthy of the name, they argued, would have to address basic
</p>
<p>
questions about social structure and the just distribution of
</p>
<p>
wealth.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="vs" ID="ID_840282283" CREATED="1401314764381" MODIFIED="1401315069128"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Inevitably, Clarke's typology and all similar ones were bound
</p>
<p>
to fail. Nothing in Western philosophy-or in all of human ex-
</p>
<p>
perience for that matter-suggests that we can arrange the good
</p>
<p>
and the bad in simple lists. If one pursues an ideal ofjustice far
</p>
<p>
enough, for example, it may well begin to conflict with one's
</p>
<p>
own best notion of freedom.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Esto querría decir que hay ciertas tecnologías fuera de nuestro alcance,
</p>
<p>
porque son "complicadas para la comprensión general". En lugar de aumentar
</p>
<p>
los niveles de comprensión, dejaremos ciertas comprensiones a algunos
</p>
<p>
lugares geopolíticos específicos. cfg: Thomas
</p>
</body>
</html>
</richcontent>
<node TEXT="Soft" ID="ID_1050986536" CREATED="1401314769309" MODIFIED="1401314803192"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 "ecologically sound, small energy input,
</p>
<p>
low or no pollution rate, reversible materials and energy sources
</p>
<p>
only, functional for all time, craft industry, low specializa-
</p>
<p>
tion, ... integration with nature, democratic politics, technical
</p>
<p>
boundaries set by nature, local bartering, compatible with local
</p>
<p>
culture, safeguards against misuse, dependent on well-being of
</p>
<p>
other species, innovation regulated by need, steady state econ-
</p>
<p>
omy, labour ~ntensive, ... decentralist, general efficiency in-
</p>
<p>
creases with smallness, operating modes understandable to all,"
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Hard" ID="ID_816575516" CREATED="1401314771885" MODIFIED="1401314836240"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 "ecologically unsound, large energy
</p>
<p>
input, high pollution rate, non-reversible use of materials and
</p>
<p>
energy sources, functional for limited time only, mass produc-
</p>
<p>
tion, high specialization, . . . alienation from nature, consensus
</p>
<p>
politics, technical boundaries set by wealth, world-wide trade,
</p>
<p>
destructive of local culture, technology liable to misuse, highly
</p>
<p>
destructive to other species, innovation regulated by profit and
</p>
<p>
war, growth-oriented economy, capital intensive, ... centralist,
</p>
<p>
general efficiency increases with size, operating modes too com-
</p>
<p>
plicated for general comprehension,"
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
<node TEXT="The New Age Begins" ID="ID_1086989140" CREATED="1401315076785" MODIFIED="1401315086651">
<node TEXT="Escapismo" ID="ID_1544305310" CREATED="1401315427793" MODIFIED="1401315440836"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Yes, tech-
</p>
<p>
nologies of a certain kind would be required. But they were not
</p>
<p>
inventions such as solar hot-water heaters. Wanted instead were
</p>
<p>
devices and techniques that might alleviate the pressures that
</p>
<p>
normally befall professionals toiling in banks, insurance com-
</p>
<p>
panies, and bureaucracies. Rather than attempt to change the
</p>
<p>
structures that vexed them, young Americans growing older
</p>
<p>
were settling for exquisite palliatives. If the 1960s proclaimed,
</p>
<p>
"Let's see if we can change this society," the 1970s answered,
</p>
<p>
"Let's get out of this skyscraper and go jogging!"
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="autosuficiencia - antiexperticia" ID="ID_1987048251" CREATED="1401315471352" MODIFIED="1401315567215"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Contained in the frantic quest for physical vitality and self-
</p>
<p>
realization was a growing distrust of the goods and services
</p>
<p>
available in our society as well as a distrust of the professionals
</p>
<p>
and organizations that provide them. Who needs doctors? Do
</p>
<p>
your own health care. Who needs architects and contractors?
</p>
<p>
Build your own home. Who needs the utilities? Generate your
</p>
<p>
own energy. The desire for "self-sufficiency," long regarded as a
</p>
<p>
virtue in Western culture, had been clouded by a profound re-
</p>
<p>
sentment.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Hay cierto desprecio a la experticia actualmente y la idea de
</p>
<p>
"no hablar como experto". Lo que se requieren son más diálogos
</p>
<p>
con diferentes experiencias y experticias y escenarios donde estas
</p>
<p>
se puedan poner en juego/validación.
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
</node>
<node TEXT="Demonstration Models" ID="ID_1003660344" CREATED="1401315600882" MODIFIED="1401315603259">
<node TEXT="productos superiores" ID="ID_148003186" CREATED="1401320507908" MODIFIED="1401320540014"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
How would appropriate technology persuade those already com-
</p>
<p>
mitted to orthodox forms of technical and economic practice?
</p>
<p>
The answer: give them a superior product.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="La respuesta diferente" ID="ID_1986324966" CREATED="1401320724528" MODIFIED="1401320740789"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
"There is the capitalist approach (make it bigger), the tech-
</p>
<p>
nocratic one (make it better), the 'revolutionary' solution (por-
</p>
<p>
tray the problem as an example of an exploitative system) and
</p>
<p>
the pre-industrial romantic fallacy (don't use it; maybe it will go
</p>
<p>
away by itself). We propose a fifth alternative response: Let's in-
</p>
<p>
vent a different answer. "
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Construyela, ellos llegarán" ID="ID_873230477" CREATED="1401320875945" MODIFIED="1401321496740"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 This is, of course, the traditional
</p>
<p>
American notion about how inventions change the world. A
</p>
<p>
good idea or improved tool is bound to catch on. In fact, as
</p>
<p>
Emerson evidently wished to say, if one's scheme is attractive
</p>
<p>
enough, there will be no stopping it. Ingenuity creates its own
</p>
<p>
demand.
</p>
<p>
</p>
<p>
[...]
</p>
<p>
</p>
<p>
The utopians believed their technical inven-
</p>
<p>
tions and social innovations would have a strong appeal to an age
</p>
<p>
undergoing rapid change.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Sin embargo esto ha pasado en el caso de Valve, Wikipedia y otros.
</p>
<p>
Un mundo altamente interconectado sí podría hacer estas soluciones
</p>
<p>
llamativas y conocidas... aunque, por supuesto, no existe ninguna
</p>
<p>
garantía (como lo muestra Smalltalk, el Dynabook y las tecnologías
</p>
<p>
mejores que nunca se volvieron <i>mainstream</i>). Quizás lo importante
</p>
<p>
es conectar pequeñas experiencias transformadores, aunque de
</p>
<p>
ellas no se derive un cambio social más grande.
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
<node TEXT="El voto del consumidor" ID="ID_163967022" CREATED="1401321140004" MODIFIED="1401321496733" MOVED="1401321230963"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 People would, in effect, vote on the
</p>
<p>
shape of the future through their consumer/builder choices.
</p>
<p>
This notion of social change provided the underlying rationale
</p>
<p>
for the amazing emphasis on do-it-yourself manuals, catalogues,
</p>
<p>
demonstration sites, information sharing, and "networking"
</p>
<p>
that characterized appropriate technology during its heyday.
</p>
<p>
Once people discovered what was available to them, they would
</p>
<p>
send away for the blueprints and build the better mousetrap
</p>
<p>
themselves. As successful grass-roots efforts spread, those in-
</p>
<p>
volved in similar projects were expected to stay in touch with
</p>
<p>
each other and begin forming little communities, slowly re-
</p>
<p>
shaping society through a growing aggregation of small-scale
</p>
<p>
social and technical transformations. Radical social change
</p>
<p>
would catch on like disposable diapers, Cuisinarts, or some
</p>
<p>
other popular consumer item.
</p>
<p>
</p>
<p>
The inadequacies of such ideas are obvious. Appropriate
</p>
<p>
technologists were unwilling to face squarely the facts of orga-
</p>
<p>
nized social and political power. Fascinated by dreams of a spon-
</p>
<p>
taneous, grass-roots revolution, they avoided any deep-seeking
</p>
<p>
analysis of the institutions that control the direction of techno-
</p>
<p>
logical and economic development. In this happy self-confidence
</p>
<p>
they did not bother to devise strategies that might have helped
</p>
<p>
them overcome obvious sources of resistance. <b>The same judg- </b>
</p>
<p>
<b>ment that Marx and Engels passed on the utopians of the nine- </b>
</p>
<p>
<b>teenth century apply just as well to the appropriate technolo- </b>
</p>
<p>
<b>gists of the 1970s: they were lovely visionaries, naive about the </b>
</p>
<p>
<b>forces that confronted them</b>.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Por esto lo que se requiere es una articulación en varios frentes:
</p>
<p>
(h)ac(k)tivismo, tecnología digital, aprendizaje, visualización de datos.
</p>
<p>
Las narrativas de datos y los hacker/maker-spaces son parte de
</p>
<p>
esta panorámica, aunque no bastan en sí mismos para lograr
</p>
<p>
transformaciones sociales a gran escala, incluso con el código fuente
</p>
<p>
y las reconfiguraciones disponibles.
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
<arrowlink SHAPE="CUBIC_CURVE" COLOR="#000000" WIDTH="2" TRANSPARENCY="80" FONT_SIZE="9" FONT_FAMILY="SansSerif" DESTINATION="ID_873230477" STARTINCLINATION="40;0;" ENDINCLINATION="40;0;" STARTARROW="NONE" ENDARROW="DEFAULT"/>
</node>
<node TEXT="tecnologías dan un giro inesperado" ID="ID_732959993" CREATED="1401321534604" MODIFIED="1401321630618"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Presumably, if the idea of appropriate tech-
</p>
<p>
nology makes sense, one ought to be able to discover points at
</p>
<p>
which developments in a given field took an unfortunate turn,
</p>
<p>
points at which the choices produced an undesirable instrumen-
</p>
<p>
tal regime. One could, for example, survey the range of discov-
</p>
<p>
eries, inventions, industries, and large-scale systems that have
</p>
<p>
arisen during the past century and notice which paths in mod-
</p>
<p>
ern technology have been selected. One might then attempt to
</p>
<p>
answer such questions as, Why did developments proceed as
</p>
<p>
they did? Were there any real alternatives? Why weren't those al-
</p>
<p>
ternatives selected at the time? How could any such alternatives
</p>
<p>
be reclaimed now?
</p>
<p>
"""
</p>
<p>
</p>
<p>
Internet, por ejemplo, está dando un giro inesperado. ¿El dynabook
</p>
<p>
podría ser reclamado para el presente? (flopology)
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
</node>
<node TEXT="The New Age Ends" ID="ID_916221949" CREATED="1401321676335" MODIFIED="1401321686385">
<node TEXT=""Let the market work,"" ID="ID_1609426861" CREATED="1401321724229" MODIFIED="1401321822602"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Within a period of months
</p>
<p>
after Ronald Reagan took office, appropriate technology disap-
</p>
<p>
peared as a concept featured in conferences, media reports, gov-
</p>
<p>
ernment surveys, academic programs, and paperback books. It
</p>
<p>
was an idea whose time had come ... and gone.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT=""America Born and Reborn" Wasserman
Ciclos más cortos" ID="ID_863840780" CREATED="1401321915598" MODIFIED="1401321938386"/>
<node TEXT="ideas latentes" ID="ID_433542663" CREATED="1401322038042" MODIFIED="1401322125809"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
In some form or other, appropriate technology will likely en-
</p>
<p>
dure. The New Alchemists and Intermediate Technology Devel-
</p>
<p>
opment Group are still at work trying to develop tools that are
</p>
<p>
locally useful, environmentally sound, and compatible with the
</p>
<p>
most noble social ideals. Here and there around the world one
</p>
<p>
finds research institutes, nonprofit organizations, and university
</p>
<p>
programs that carryon the tradition.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Esas ideas pueden cobrar visibilidad a partir de escenarios como
</p>
<p>
la microfinanciación, las comunidades creadores y los ejercicios
</p>
<p>
de empoderamiento ciudadano.
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
<node TEXT="5. Decentralization Clarified
" ID="ID_1300186402" CREATED="1400693751500" MODIFIED="1400693751500" LINK="project://145D21BE5B372UWMC6AC86NIRGMT3LT8KJUL/Referencias/winner-langdon-1989_The_Whale_and_the_Reactor_A_Search_for_Limits_in_an_Age_of_High_Technology__1989.pdf">
<pdf_annotation type="BOOKMARK" page="100" object_id="6928144449203158673" object_number="1318"/>
<attribute NAME="key" VALUE="a"/>
<node TEXT="Preguntas" ID="ID_516739593" CREATED="1401329740996" MODIFIED="1401329743754">
<node TEXT="Center of what" ID="ID_927051640" CREATED="1401329360392" MODIFIED="1401329554305"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
In all discussions
</p>
<p>
of centralization and decentralization, one needs to begin by
</p>
<p>
specifying which kind of activity or influence is problematic.
</p>
<p>
Otherwise one begins to drift into vague expressions about
</p>
<p>
things being taken away or brought closer to us with no solid
</p>
<p>
sense of what those things are.
</p>
<p>
</p>
<p>
Once we know which center or centers we are talking about-
</p>
<p>
centers of coal production in North America, the central budget-
</p>
<p>
ing agency in a given city, etc. -there are a number of questions
</p>
<p>
that are helpful to ask about centralization and decentralization.
</p>
<p>
How many centers are there? Where are they located? How
</p>
<p>
much power do they possess? How much cultural diversity and
</p>
<p>
vitality do they exhibit?
</p>
<p>
</p>
<p>
[...]
</p>
<p>
</p>
<p>
In politics, for example, the spec-
</p>
<p>
trum of governments range from dictatorship at one extreme to
</p>
<p>
individualistic anarchism at the other.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Distancia al centro" ID="ID_1051743294" CREATED="1401329660699" MODIFIED="1401329692851" MOVED="1401329759296">
<font BOLD="true"/>
<richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
But whether a center exists in geographical or social
</p>
<p>
space, what counts most is one's position relative to it. Is it near
</p>
<p>
or far away? Is it accessible or inaccessible? The physical center
</p>
<p>
of something may be literally right next door to us and yet com-
</p>
<p>
pletely beyond reach.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Relación con el poder" ID="ID_979072780" CREATED="1401329776155" MODIFIED="1401329880602"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 For our purposes here, power can be
</p>
<p>
understood as the ability of persons or social groups to accom-
</p>
<p>
plish their goals. Disputes about centralization and decentraliza-
</p>
<p>
tion frequently hinge on the issue of who has how much social,
</p>
<p>
economic, or political power and whether or not the exercise of
</p>
<p>
such power is legitimate.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Diversidad y vitalidad" ID="ID_977612561" CREATED="1401329900102" MODIFIED="1401329908505"/>
</node>
<node TEXT="When Centers Matter" ID="ID_726501031" CREATED="1401331790998" MODIFIED="1401331800821">
<node TEXT="En la toma de decisiones" ID="ID_1199504699" CREATED="1401330056528" MODIFIED="1401330173521" MOVED="1401331808593"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Decentralizing is increasing the numbers of centers of decision-
</p>
<p>
making and the number of initiators of policy; increasing the
</p>
<p>
awareness of the whole function in which they are involved; and
</p>
<p>
establishing as much face-to-face association with decision-
</p>
<p>
makers as possible.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="En la ejecución" ID="ID_26421985" CREATED="1401330174043" MODIFIED="1401330179230" MOVED="1401331808608"/>
<node TEXT="gremios" ID="ID_1141136986" CREATED="1401330346183" MODIFIED="1401330568839" MOVED="1401331808622"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
"The essence of the Guild Socialist attitude," Cole ex-
</p>
<p>
plained, "lies in the belief that Society ought to be so organized
</p>
<p>
as to afford the greatest possible opportunity for individual and
</p>
<p>
collective self-expression to all its members, and that this in-
</p>
<p>
volves and implies the extension of positive self-government
</p>
<p>
through all its parts." 7 To realize this ideal, the base of authority
</p>
<p>
and political representation was to be located in functionally or-
</p>
<p>
ganized local "guilds" within various industries, for example,
</p>
<p>
coal mining, railroads, and the building trades.
</p>
<p>
</p>
<p>
[...]
</p>
<p>
</p>
<p>
"If the Guilds are to revive craftsmanship and pleasure in work
</p>
<p>
well done; if they are to produce quality as well as quantity, and
</p>
<p>
to be ever keen to devise new methods and utilize every fresh
</p>
<p>
discovery ofscience without loss of tradition; if they are to breed
</p>
<p>
free men capable of being good citizens both in industry and in
</p>
<p>
every aspect of communal life; if they are to keep alive the mo-
</p>
<p>
tive of free service-they must at all costs shun centralization."
</p>
<p>
"""
</p>
<p>
</p>
<p>
Los criptopunks podrían ser un ejemplo en el ciberespacio, sin
</p>
<p>
embargo ellos no están preocupados por asuntos de la nación como:
</p>
<p>
construir caminos, fuentes energéticas, gasto público, etc.
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="miradas analíticas" ID="ID_1965858391" CREATED="1401330714708" MODIFIED="1401330998588" MOVED="1401331808635"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The ownership, initial source, and conditions ofpro-
</p>
<p>
duction, distribution, consumption, or use of goods and services
</p>
<p>
can all be described as more-or-Iess centralized or decentralized.
</p>
<p>
Thus, we can take particular items of value-iron, wood, ba-
</p>
<p>
nanas, refrigerators-and trace their life histories through the
</p>
<p>
various centers that affect their movement from raw material to
</p>
<p>
finished product to eventual waste. Are there many sources for
</p>
<p>
the things we employ or just a few? Are there many producers
</p>
<p>
and distributors or a limited number? How close are we to the
</p>
<p>
sources we rely upon? Who exercises control over them and in
</p>
<p>
what manner? We can also look at the sociotechnical systems
</p>
<p>
that provide services of various kinds-communications, trans-
</p>
<p>
portation, information handling, waste disposal, medical care,
</p>
<p>
and the like-and notice how the existing structures of such sys-
</p>
<p>
tems embody answers to questions about the number, location,
</p>
<p>
power, and vitality of centers.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Hay cosas que puede ser muy costoso o inconveniente descentralizar.
</p>
<p>
Pero la toma de decisiones, la inversión del gasto público y su auditoria,
</p>
<p>
son fáciles de hacer con las tecnologías presentes. Otras actividades
</p>
<p>
llevadas a cabo por los privados, como la banca, también lo son.
</p>
</body>
</html>
</richcontent>
<arrowlink SHAPE="CUBIC_CURVE" COLOR="#000000" WIDTH="2" TRANSPARENCY="80" FONT_SIZE="9" FONT_FAMILY="SansSerif" DESTINATION="ID_1199504699" STARTINCLINATION="76;0;" ENDINCLINATION="76;0;" STARTARROW="NONE" ENDARROW="DEFAULT"/>
<node TEXT="ejp Automóviles" ID="ID_1634330108" CREATED="1401331635621" MODIFIED="1401331641195"/>
</node>
<node TEXT="Centralización como eficiencia!" ID="ID_1448937971" CREATED="1401331189256" MODIFIED="1401331230244" MOVED="1401331808648"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Justified as the most efficient and productive way of doing
</p>
<p>
things, the tendency has been to allow corporations, public utili-
</p>
<p>
ties, public authorities, and government agencies to manage
</p>
<p>
communications, energy, manufacturing, transportation, and
</p>
<p>
other areas of material culture. Very often, of course, the centers
</p>
<p>
of control that we see today arose by crushing or absorbing their
</p>
<p>
competitors.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="una estrategia" ID="ID_1486948564" CREATED="1401331276526" MODIFIED="1401331292197" MOVED="1401331808660"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The social history of modern technology shows
</p>
<p>
a tendency-perhaps better termed a strategy-to reduce the
</p>
<p>
number of centers at which action is initiated and control is
</p>
<p>
exercised.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="legitimidad desde el consumo" ID="ID_1051361432" CREATED="1401331719385" MODIFIED="1401331743668" MOVED="1401331808672"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
A primary source of legitimacy for many of the systems that
</p>
<p>
form the heart of the technological society was that consump-
</p>
<p>
tion was still centered in the individual. Any notion that ordi-
</p>
<p>
nary people might want to have control over production or have
</p>
<p>
a say in decisions beyond those of the immediate enjoyment of
</p>
<p>
goods and services seemed out of the question.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Alienación desde los centros" ID="ID_276146499" CREATED="1401331751774" MODIFIED="1401363297519"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 Artifacts
</p>
<p>
in common use presuppose relatively few centers of production
</p>
<p>
and distribution. In addition, many of our daily activities rely
</p>
<p>
upon systems that we do not make, control, or know how to
</p>
<p>
repair when they break down. It is possible to imagine alter-
</p>
<p>
natives to this state of affairs, different ways of structuring the
</p>
<p>
physical and social dimensions of modern material culture. But
</p>
<p>
given the direction that technological "progress" has followed,
</p>
<p>
people find themselves dependent upon a great many large,
</p>
<p>
complex systems whose centers are, for all practical purposes,
</p>
<p>
beyond their power to influence.
</p>
<p>
"""
</p>
<p>
</p>
<p>
No es cierto del todo para el caso del software libre, aunque la
</p>
<p>
lógica interna del mismo sigue siendo esquiva e incomprendida.
</p>
<p>
Las narrativas de datos serían una forma de lograr acercarnos a
</p>
<p>
dichas lógicas.
</p>
</body>
</html>
</richcontent>
<node TEXT="Slogans corporativos" ID="ID_1258636989" CREATED="1401363389765" MODIFIED="1401363431779"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 Reas-
</p>
<p>
surances from the public relations campaigns of large, high-tech
</p>
<p>
corporations-AT&T's slogan that "The System is the Solution"
</p>
<p>
and Monsanto's vacuous reminder that "Without chemicals, life
</p>
<p>
itself would be impossible"-began to seem less salutary than
</p>
<p>
chilling.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="demasiada confianza?" ID="ID_1914209484" CREATED="1401363510762" MODIFIED="1401363529636"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Have we placed too
</p>
<p>
much power at the disposal of organizations that are insensitive
</p>
<p>
and unreliable?
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="vida política: delegar para que otros se preocupen" ID="ID_266848021" CREATED="1401363560848" MODIFIED="1401363698190"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 One delegates
</p>
<p>
power and authority to representatives, to bureaucrats, to the
</p>
<p>
President, or other such distant persons to get the business of
</p>
<p>
government out of your way. These are not matters for which
</p>
<p>
ordinary citizens want to be responsible. People watch public
</p>
<p>
events on television, sense that these matters are beyond their
</p>
<p>
reach, and then complain that the "government" is getting too
</p>
<p>
large and powerful. [...]  The prevailing sentiments are
</p>
<p>
those of apathy and dissociation. It is only when things go
</p>
<p>
wrong that we begin to question the underlying organizational
</p>
<p>
structures and then only briefly.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="emancipación = nuevos gadgets" ID="ID_1178739889" CREATED="1401363775720" MODIFIED="1401363921031"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The emancipation proposed by decentralist philosophers as a
</p>
<p>
deliberate goal requiring long, arduous social struggle has been
</p>
<p>
upheld by technological optimists as a condition to be realized
</p>
<p>
simply by adopting a new gadget. This strange mania, as we
</p>
<p>
will see in the next chapter, is alive and well among those who
</p>
<p>
celebrate the advent of the computer revolution.
</p>
<p>
"""
</p>
<p>
</p>
<p>
La pregunta sería como estos nuevos gadgets me permiten
</p>
<p>
participar en la vida pública y comunitaria, que es una gran
</p>
<p>
ausente en nuestras vidas. La ilusión de la participación vía
</p>
<p>
twitter o que el tiempo libre sea gastado por completo en el
</p>
<p>
ocio con otros gadgets puede ser más peligroso que la
</p>
<p>
real conciencia de que no se está participando.
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
<node TEXT="Descentralizar la tecnología" ID="ID_1535571793" CREATED="1401364136516" MODIFIED="1401364203077"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Similarly, to decentralize technology
</p>
<p>
would mean redesigning and replacing much of our existing
</p>
<p>
hardware and reforming the ways our technologies are man-
</p>
<p>
aged. One can imagine many different forms these changes
</p>
<p>
might take. But in either the technical or political sphere (or
</p>
<p>
both) any significant move to decentralize would amount to
</p>
<p>
retro-fitting our whole society, since centralized institutions
</p>
<p>
have become the norm.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Pero ya está pasando, de nuevo, en el caso del software libre
</p>
<p>
para quienes entienden sus lógicas. Eso reinvindica la postura
</p>
<p>
del Indie Web Science.
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="nos conformamos con pequeños niveles de autonomía" ID="ID_711481941" CREATED="1401364284214" MODIFIED="1401364377471"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Today, however, ideas of decentraliza-
</p>
<p>
tion usually playa much different role, an expression of the faint
</p>
<p>
hope one may still create institutions here and there that allow
</p>
<p>
ordinary folks some small measure of autonomy. No longer pri-
</p>
<p>
marily a demand for radical social reconstruction, the plea to
</p>
<p>
decentralize often means: If there is any choice in the matter, let
</p>
<p>
us place greater faith in people's ability to make plans, shape
</p>
<p>
policies, and manage their own public affairs. Rather than force
</p>
<p>
all social transactions into the iron vise of bureaucratic and cor-
</p>
<p>
poratistic megastructures, let's create a few organizational forms
</p>
<p>
that are more flexible, more forgiving.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Los terceros espacios, articulados entre sí y con gobiernos
</p>
<p>
que le apuesten al procomún (caso Ecuador), podrían ser
</p>
<p>
una alternativa en ese sentido.
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
</node>
</node>
<node TEXT="6. Mythinformation
" ID="ID_335709224" CREATED="1400693751510" MODIFIED="1400693751510" LINK="project://145D21BE5B372UWMC6AC86NIRGMT3LT8KJUL/Referencias/winner-langdon-1989_The_Whale_and_the_Reactor_A_Search_for_Limits_in_an_Age_of_High_Technology__1989.pdf">
<pdf_annotation type="BOOKMARK" page="113" object_id="3351357303631978751" object_number="1320"/>
<attribute NAME="key" VALUE="a"/>
<node TEXT="Intro" ID="ID_1604545602" CREATED="1401371078133" MODIFIED="1401371088720">
<node TEXT="La "revolución" de los computadores
no instaura un nuevo orden" ID="ID_1611006922" CREATED="1401370848604" MODIFIED="1401370870330" MOVED="1401371084280"/>
<node TEXT="muchas "revoluciones"" ID="ID_1945734937" CREATED="1401371012165" MODIFIED="1401371043942" MOVED="1401371078156"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Of course, the same society now said to be undergoing a
</p>
<p>
computer revolution has long since gotten used to "revolutions"
</p>
<p>
in laundry detergents, underarm deodorants, floor waxes, and
</p>
<p>
other consumer products. Exhausted in Madison Avenue adver-
</p>
<p>
tising slogans, the image has lost much of its punch.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="A Metaphor Explored" ID="ID_1941088326" CREATED="1401371106723" MODIFIED="1401371110431">
<node TEXT="Las preguntas de la revolución" ID="ID_429658941" CREATED="1401371197062" MODIFIED="1401371663559"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 Is this a movement truly com-
</p>
<p>
mitted to social justice? Does it seek to uphold a valid ideal of
</p>
<p>
human freedom? Does it aspire to a system of democratic rule?
</p>
<p>
Answers to those questions would help us decide whether or
</p>
<p>
not this is a revolution worthy of our endorsement. By the same
</p>
<p>
token, we would want to ask about the means the revolution-
</p>
<p>
aries had chosen to pursue their goals.
</p>
<p>
</p>
<p>
[...]
</p>
<p>
</p>
<p>
One might suppose, for example, that a revolution of this
</p>
<p>
type would involve a significant shift in the locus of power; after
</p>
<p>
all, that is exactly what one expects in revolutions of a political
</p>
<p>
kind. Is something similar going to happen in this instance?
</p>
<p>
One might also ask whether or not this revolution will be
</p>
<p>
strongly committed, as revolutions often are, to a particular set
</p>
<p>
of social ideals. If so, what are the ideals that matter? Where can
</p>
<p>
we see them argued?
</p>
<p>
"""
</p>
<p>
</p>
<p>
La "revolución" de los computadores usualmente no responde a estas preguntas.
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
<node TEXT="¿Qué es lo nuevo?" ID="ID_195569461" CREATED="1401371488552" MODIFIED="1401371535010"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 An editor at a New York publishing house
</p>
<p>
stated the norm, "People want to know what's new with com-
</p>
<p>
puter technology. They don't want to know what could go
</p>
<p>
wrong."7
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
<node TEXT="Inercia propia" ID="ID_852739845" CREATED="1401371754403" MODIFIED="1401371779603"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
As one member of Data General's
</p>
<p>
Eagle computer project describes it, the prevailing spirit re-
</p>
<p>
sembles a game of pinball. "You win one game, you get to play
</p>
<p>
another. You win with this machine, you get to build the next." 8
</p>
<p>
The process has its own inertia.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Silente sobre sus objetivos" ID="ID_439082993" CREATED="1401371843457" MODIFIED="1401371861181">
<font BOLD="true"/>
<richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 Cromwell,
</p>
<p>
Jefferson, Robespierre, Lenin, and Mao were able to reflect upon
</p>
<p>
the world historical events in which they played a role. Public
</p>
<p>
pronouncements by the likes of Robert Noyce, Marvin Minsky,
</p>
<p>
Edward Feigenbaum, and Steven Jobs show no similar wisdom
</p>
<p>
about the transformations they so actively help to create. By and
</p>
<p>
large the computer revolution is conspicuously silent about its
</p>
<p>
own ends.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Good Console, Good Network, Good Computer" ID="ID_1597867402" CREATED="1401371883802" MODIFIED="1401371892585">
<node TEXT="Revolución automática mediante el acceso" ID="ID_847076035" CREATED="1401372035042" MODIFIED="1401373208715"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
As these technologies become less and less expensive and more
</p>
<p>
and more convenient, all the people of the world, not just the
</p>
<p>
wealthy, will be able to use the wonderful services that informa-
</p>
<p>
tion machines make available. Gradually, existing differences be-
</p>
<p>
tween rich and poor, advantaged and disadvantaged, will begin
</p>
<p>
to evaporate. Widespread access to computers will produce a so-
</p>
<p>
ciety more democratic, egalitarian, and richly diverse than any
</p>
<p>
previously known. Because "knowledge is power," because
</p>
<p>
electrollic information will spread knowledge into every corner
</p>
<p>
of world society, political influence will be much more widely
</p>
<p>
shared.
</p>
<p>
</p>
<p>
[...]
</p>
<p>
</p>
<p>
Taken as a whole, beliefs of this kind constitute what I would
</p>
<p>
call mythinformation: the almost religious conviction that a
</p>
<p>
widespread adoption of computers and communications sys-
</p>
<p>
tems along with easy access to electronic information will auto-
</p>
<p>
matically produce a better world for human living.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Cómo la "revolución de la imprenta" es leída en términos similares
</p>
<p>
y como se puede cruzar con Kay y Shirky.
</p>
<p>
</p>
<p>
Y, sin embargo, pequeñas acciones coordinadas a través de las redes,
</p>
<p>
como la Gobernatón o las que realiza RedPaTodos, han tenido impacto
</p>
<p>
luchando contra legislaciones draconianas  y la veeduría en el gasto
</p>
<p>
público. Estas acciones no dejan de ser, por lo pronto, excepciones
</p>
<p>
o primeros signos, limitadas a los "netizens". El grueso de la población
</p>
<p>
está preocupada por asuntos de educación, salud y economía.
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
<node TEXT="Romper la pirámide / otras gestiones" ID="ID_870580653" CREATED="1401372539209" MODIFIED="1401372568201"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
"The computer will smash the pyramid," one best-
</p>
<p>
selling book proclaims. "We created the hierarchical, pyramidal,
</p>
<p>
managerial system because we needed it to keep track of people
</p>
<p>
and things people did; with the computer to keep track, we can
</p>
<p>
restructure our institutions horizontally."
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Tecnofilia optimista" ID="ID_158033078" CREATED="1401373292227" MODIFIED="1401373325881"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
But even within the great tradition of
</p>
<p>
optimistic technophilia, current dreams of a "computer age"
</p>
<p>
stand out as exaggerated and unrealistic. Because they have such
</p>
<p>
a broad appeal, because they overshadow other ways of looking
</p>
<p>
at the matter, these notions deserve closer inspection.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="The Great Equalizer" ID="ID_755600405" CREATED="1401373333634" MODIFIED="1401373341205">
<node TEXT="Incrementar el poder de los que ya lo tienen" ID="ID_341190593" CREATED="1401373595206" MODIFIED="1401373678931"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Current developments in the information age suggest an in-
</p>
<p>
crease in power by those who already had a great deal of power,
</p>
<p>
an enhanced centralization of control by those already prepared
</p>
<p>
for control, an augmentation of wealth by the already wealthy.
</p>
<p>
Far from demonstrating a revolution in patterns of social and
</p>
<p>
political influence, empirical studies of computers and social
</p>
<p>
change usually show powerful groups adapting computerized
</p>
<p>
methods to retain control.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="equidad: consecuencia colateral" ID="ID_421906222" CREATED="1401373793333" MODIFIED="1401373823440"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 Computer enthusiasts,
</p>
<p>
however, seldom propose deliberate action ofthat kind. Instead,
</p>
<p>
they strongly suggest that the good society will be realized as a
</p>
<p>
side effect, a spin-off from the vast proliferation of computing
</p>
<p>
devices.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<arrowlink SHAPE="CUBIC_CURVE" COLOR="#000000" WIDTH="2" TRANSPARENCY="80" FONT_SIZE="9" FONT_FAMILY="SansSerif" DESTINATION="ID_847076035" STARTINCLINATION="295;0;" ENDINCLINATION="295;0;" STARTARROW="NONE" ENDARROW="DEFAULT"/>
</node>
<node TEXT="determinismo tecnológico" ID="ID_1617852177" CREATED="1401373918083" MODIFIED="1401374123451"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
technological determinism ceases to be
</p>
<p>
mere theory and becomes an ideal: a desire to embrace conditions
</p>
<p>
brought on by technological change without judging them in
</p>
<p>
advance. [...]  Thus there is no need for serious in-
</p>
<p>
quiry into the appropriate design of new institutions or the dis-
</p>
<p>
tribution of rewards and burdens. As long as the economy is
</p>
<p>
growing and the machinery in good working order, the rest will
</p>
<p>
take care of itself.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Bauwens examina, en sus cuatro futuros, las posibilidades de rediseño
</p>
<p>
de las instituciones. Sería interesante, por ejemplo una Wikipedia
</p>
<p>
que viera sus dinámicas de gobernanza respecto a los bienes y dineros
</p>
<p>
recogidos. ¿Sobre cuántos de ellos decide y gestiona la comunidad?
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
<node TEXT="analfabetismo funcional" ID="ID_1193828814" CREATED="1401374350121" MODIFIED="1401374382103"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 It is no doubt true of these recruits
</p>
<p>
that they have a great deal of information about the world-in-
</p>
<p>
formation from their life experiences, schooling, the mass me-
</p>
<p>
dia, and so forth. What makes them "functionally illiterate" is
</p>
<p>
that they have not learned to translate this information into a
</p>
<p>
mastery of practical skills.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="El conocimiento no siempre es poder" ID="ID_1715430511" CREATED="1401374604452" MODIFIED="1401374680160"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
At times knowledge brings merely an enlightened impotence
</p>
<p>
or paralysis. One may know exactly what to do but lack the
</p>
<p>
wherewithal to act. Of the many conditions that affect the phe-
</p>
<p>
nomenon of power, knowledge is but one and by no means the
</p>
<p>
most important. Thus, in the history of ideas, arguments that
</p>
<p>
expert knowledge ought to playa special role in politics-the
</p>
<p>
philosopher-kings for Plato, the engineers for Veblen-have al-
</p>
<p>
ways been offered as something contrary to prevailing wisdom.
</p>
<p>
To Plato and Veblen it was obvious that knowledge was not
</p>
<p>
power, a situation they hoped to remedy.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="La ilusión de la participación" ID="ID_1731146610" CREATED="1401375013619" MODIFIED="1401375060992"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Public participation in voting has steadily
</p>
<p>
declined as television replaced the face-to-face politics of pre-
</p>
<p>
cincts and neighborhoods. Passive monitoring of electronic
</p>
<p>
news and information allows citizens to feel involved while
</p>
<p>
dampening the desire to take an active part. If people begin to
</p>
<p>
rely upon computerized data bases and telecommunications as a
</p>
<p>
primary means of exercising power, it is conceivable that genu-
</p>
<p>
ine political knowledge based in first-hand experience would
</p>
<p>
vanish altogether. The vitality of democratic politics depends
</p>
<p>
upon people's willingness to act together in pursuit of their
</p>
<p>
common ends.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Un arma en cada ciudadano" LOCALIZED_STYLE_REF="styles.important" ID="ID_1766852020" CREATED="1401375283328" MODIFIED="1401375489714"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
As the mili-
</p>
<p>
tary defeat of the Paris Commune made clear, however, the fact
</p>
<p>
that the popular forces have guns may not be decisive. In a con-
</p>
<p>
test of force against force, the larger, more sophisticated, more
</p>
<p>
ruthless, better equipped competitor often has the upper hand.
</p>
<p>
Hence, the availability of low-cost computing power may move
</p>
<p>
the baseline that defines electronic dimensions of social influ-
</p>
<p>
ence, but it does not necessarily alter the relative balance of
</p>
<p>
power. Using a personal computer makes one no more powerful
</p>
<p>
vis-a-vis, say, the National Security Agency than flying a hang
</p>
<p>
glider establishes a person as a match for the U. S. Air Force.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Se conecta con la idea de Lanier, de que los computadores no
</p>
<p>
son creados iguales. Aunque se podría conectar con la de las
</p>
<p>
zonas temporalmente autónomas. El poder no proviene sólo de
</p>
<p>
la posesión de un computador, sino de la interconexión de varios
</p>
<p>
en zonas autónomas. Esto no vasta per sé y es necesario que
</p>
<p>
estos ejercicios de autonomía se conecten con otros de ingerencia
</p>
<p>
en lo político, lo económico y lo público.
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
</node>
<node TEXT="Información e ideología" ID="ID_1478367289" CREATED="1401375537309" MODIFIED="1401375543748">
<node TEXT="Computadores: Expresión de ideas y esperanzas" ID="ID_1053983200" CREATED="1401376435861" MODIFIED="1401376476111"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
At a time in which almost all major components of our
</p>
<p>
technological society have come to depend upon the application
</p>
<p>
of large and small computers, it is not surprising that comput-
</p>
<p>
erization has risen to ideological prominence, an expression of
</p>
<p>
grand hopes and ideals.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="speed conquers quantity" ID="ID_275045386" CREATED="1401376568001" MODIFIED="1401376596543"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 Modern organizations are con-
</p>
<p>
tinually faced with overload, a flood of data that threatens to be-
</p>
<p>
come unintelligible to them. Computers provide one way to
</p>
<p>
confront that problem; speed conquers quantity.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT=" Information is
itself a perishable commodity." ID="ID_1616988458" CREATED="1401376793982" MODIFIED="1401376828558" MOVED="1401376878237"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Systems that gather, organize, ana-
</p>
<p>
lyze, and utilize electronic data in these areas must be closely
</p>
<p>
tuned to the very latest developments. If one is trading on fast-
</p>
<p>
paced international markets, information about prices an hour
</p>
<p>
old or even a few seconds old may have no value. Information is
</p>
<p>
itself a perishable commodity.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Añejamiento: Necesitamos tanta velocidad?" ID="ID_993152581" CREATED="1401376879848" MODIFIED="1401376954118"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
But is it sensible to transfer this model, as many evidently
</p>
<p>
wish, to all parts of human life? Must activities, experiences,
</p>
<p>
ideas, and ways of knowing that take a longer time to bear fruit
</p>
<p>
adapt to the speedy processes of digitized information process-
</p>
<p>
ing? Must education, the arts, politics, sports, home life, and all
</p>
<p>
other forms of social practice be transformed to accommodate
</p>
<p>
it?
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="The efficient management of information is revealed as
the telos of modern society, its greatest mission." ID="ID_1726598055" CREATED="1401377021160" MODIFIED="1401377023393"/>
<node TEXT="Once again, those who push the
plow are told they ride a golden chariot." ID="ID_217189363" CREATED="1401377096961" MODIFIED="1401377108328"/>
</node>
<node TEXT="Everywhere and Nowhere" ID="ID_392281643" CREATED="1401377205748" MODIFIED="1401377216523">
<node TEXT="I will mention three areas of concern." ID="ID_889219105" CREATED="1401377246874" MODIFIED="1401377249098">
<node TEXT="Huellas digitales / Privacidad / Vigilancia" ID="ID_684680786" CREATED="1401377267854" MODIFIED="1401377343753"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Unless steps are taken to prevent it, we may develop systems ca-
</p>
<p>
pable of a perpetual, pervasive, apparently benign surveillance.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Condiciones de sociabilidad humana" ID="ID_430857392" CREATED="1401377514059" MODIFIED="1401377519958"/>
<node TEXT="Refundar las condiciones politicas: espacio / tiempo" ID="ID_785826948" CREATED="1401377615980" MODIFIED="1401377687437"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
But in an age in which orga-
</p>
<p>
nizations are located everywhere and nowhere, this commit-
</p>
<p>
ment easily evaporates. A transnational corporation can play fast
</p>
<p>
and loose with everyone, including the country that is ostensi-
</p>
<p>
bly its "home." Towns, cities, regions, and whole nations are
</p>
<p>
forced to swallow their pride and negotiate for favors. In that
</p>
<p>
process, political authority is gradually redefined.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT=" While many recognize
that these decisions have profound consequences for our com-
mon life, few seem prepared to own up to that fact. Some ob-
servers forecast that "the computer revolution" will eventually
be guided by new wonders in artificial intelligence. Its present
course is influenced by something much more familiar: the ab-
sent mind." ID="ID_182272368" CREATED="1401377957108" MODIFIED="1401377967950"/>
</node>
</node>
</node>
<node TEXT="III. Excess and Limit
" FOLDED="true" ID="ID_1841639608" CREATED="1400693751518" MODIFIED="1400693751518" LINK="project://145D21BE5B372UWMC6AC86NIRGMT3LT8KJUL/Referencias/winner-langdon-1989_The_Whale_and_the_Reactor_A_Search_for_Limits_in_an_Age_of_High_Technology__1989.pdf">
<pdf_annotation type="BOOKMARK" page="134" object_id="2578624015703944004" object_number="1308"/>
<attribute NAME="key" VALUE="a"/>
<node TEXT="7. The State of Nature Revisited
" ID="ID_1114252184" CREATED="1400693751527" MODIFIED="1400693751527" LINK="project://145D21BE5B372UWMC6AC86NIRGMT3LT8KJUL/Referencias/winner-langdon-1989_The_Whale_and_the_Reactor_A_Search_for_Limits_in_an_Age_of_High_Technology__1989.pdf">
<pdf_annotation type="BOOKMARK" page="136" object_id="1045489835786638862" object_number="1310"/>
<attribute NAME="key" VALUE="a"/>
<node TEXT="Intro" ID="ID_1042435619" CREATED="1401378080584" MODIFIED="1401378082619">
<node TEXT="Nature provides a vivid contrast to human artifice, a
source of powerful insights and arguments." ID="ID_1737102358" CREATED="1401378084053" MODIFIED="1401378095282"/>
</node>
<node TEXT="Nature as a Stock of Economic Goods" ID="ID_1168837138" CREATED="1401380876019" MODIFIED="1401381295859"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
In its own distinctive way, then, the perspective that defines
</p>
<p>
nature as a set of economic goods has made important strides in
</p>
<p>
responding to the recent public outcry about the environment
</p>
<p>
and quality of life. If one were to take its most ardent partisans
</p>
<p>
at their words, one would have to conclude that, in fact, no
</p>
<p>
other point of view has much to contribute at all. "We are going
</p>
<p>
to make little real progress to solving the problem of pollution
</p>
<p>
until we recognize it for what, primarily, it is: an economic
</p>
<p>
problem, which must be understood in economic terms."
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="Entorno" ID="ID_1706264873" CREATED="1401380892886" MODIFIED="1401380924952"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 "Environment" means, literally,
</p>
<p>
"something that surrounds." It suggests that what previous gen-
</p>
<p>
erations had thought of as a target for domination, a frontier
</p>
<p>
"out there" awaiting mastery, is now something that we have
</p>
<p>
moved into and taken over. The "environment" surrounds us in
</p>
<p>
the way a military general is surrounded by countryside he has
</p>
<p>
just conquered. Descartes suggested long ago that we "render
</p>
<p>
ourselves the masters and possessors of nature" 5 and Francis
</p>
<p>
Bacon that we "extend the power and dominion of the human
</p>
<p>
race itself over the universe."
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Propiedad" ID="ID_455560921" CREATED="1401381061295" MODIFIED="1401381064017">
<node TEXT="preexistente" ID="ID_500327404" CREATED="1401381069518" MODIFIED="1401381100459"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Significant in Locke's
</p>
<p>
theory is the fact that property is actually created before the
</p>
<p>
founding of society. It is only when the state of nature proves
</p>
<p>
inadequate for the protection of life and property that people
</p>
<p>
bind together in a contract establishing civil society and govern-
</p>
<p>
ment.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="trade-offs" ID="ID_1211351310" CREATED="1401381388823" MODIFIED="1401381419224"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Would you prefer to have condos or condors?
</p>
<p>
You may not be able to afford both.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="¿Qué hay con los invaluables?" ID="ID_652192476" CREATED="1401381496715" MODIFIED="1401381533761"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 In Thurow's view "the
</p>
<p>
basic problem in our national debate about pollution controls is
</p>
<p>
that neither side is really willing to sit down and place a value on
</p>
<p>
a clean environment and then do the necessary calculations to
</p>
<p>
see whether it can be had for less than this price."
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
<node TEXT="Nature as Endangered Ecosystem" ID="ID_1456110279" CREATED="1401381634533" MODIFIED="1401381638215">
<node TEXT="Ecología como inspiración" ID="ID_762979910" CREATED="1401382200302" MODIFIED="1401382204940">
<node TEXT=" nature ultimately judges what hu-
mans do." ID="ID_1236279378" CREATED="1401382257005" MODIFIED="1401382410474"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The point is all too clear. If we are faced with extinction,
</p>
<p>
what sense does it make to worry about nickles and dimes?
</p>
<p>
Economizing on "environmental values" or weighing elaborate
</p>
<p>
"trade-offs" seems foolish if catastrophe is just around the cor-
</p>
<p>
ner.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<arrowlink SHAPE="CUBIC_CURVE" COLOR="#000000" WIDTH="2" TRANSPARENCY="80" FONT_SIZE="9" FONT_FAMILY="SansSerif" DESTINATION="ID_1211351310" STARTINCLINATION="302;0;" ENDINCLINATION="302;0;" STARTARROW="NONE" ENDARROW="DEFAULT"/>
</node>
<node TEXT="ecology leaves the realm of pure science
to become a philosophy of human conduct." ID="ID_327005847" CREATED="1401382575789" MODIFIED="1401382780718"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
La vida y sus conexiones como inspiración. Qué dicen de ella autores como
</p>
<p>
Maturana y Varela? Cómo una perspectiva autopoiética de la vida, lo social y la
</p>
<p>
conciencia puede ayudar en este fuente de inspiración?
</p>
<p>
</p>
<p>
Se me ocurre las conexiones de lo diverso y el estudio de las extinciones
</p>
<p>
como maneras de mirar otras ecologías, como las del intelecto y lo social.
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="trajedia de los comunes" ID="ID_371133595" CREATED="1401382954014" MODIFIED="1401383032042"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 The market can no
</p>
<p>
longer be relied upon as a guide; it seems to lead us straight to
</p>
<p>
the "tragedy of the commons," wherein incrementally rational
</p>
<p>
action eventually generates sudden doomsday. Evidently famil-
</p>
<p>
iar social liberties must be discarded as well; they now appear
</p>
<p>
reckless luxuries too risky to afford. If what the most extreme
</p>
<p>
ecological survivalists say is true, there are few alternatives
</p>
<p>
left other than to dismantle freedom to protect nature from
</p>
<p>
assassination.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Pero la trajedia de los comunes no es el único camino posible.
</p>
<p>
Está también la parodia de los comunes y su posible administración
</p>
<p>
real (Ostrom, Bauwens).
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
<node TEXT="parodia de los comunes" ID="ID_1386594342" CREATED="1401383034603" MODIFIED="1401383039619"/>
<node TEXT="bienes comunes reales" ID="ID_121020560" CREATED="1401383040015" MODIFIED="1401383044644"/>
</node>
</node>
</node>
<node TEXT="Nature as a Source of Intrinsic Good" ID="ID_998231442" CREATED="1401383076228" MODIFIED="1401383084438">
<node TEXT="Arne Naess" ID="ID_478582730" CREATED="1401383227658" MODIFIED="1401383229875">
<node TEXT="shallow
environmentalism" ID="ID_1169135807" CREATED="1401383245905" MODIFIED="1401383249291"/>
<node TEXT=" "deep ecology."" ID="ID_759437236" CREATED="1401383250731" MODIFIED="1401383262800">
<node TEXT="Somos una especie entre muchas" ID="ID_96324181" CREATED="1401383336808" MODIFIED="1401383378020"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
human beings stand as merely
</p>
<p>
one species among millions. There is no good reason to suppose
</p>
<p>
that our species has any special right to rule the rest of creation;
</p>
<p>
nothing but sheer hubris supports that prejudice. The Baconian
</p>
<p>
presumption that humans are rightful conquerors and masters
</p>
<p>
of nature and the Lockean argument that humans have legiti-
</p>
<p>
mate "property" in the wild are both ideas that must be rejected
</p>
<p>
as perverse overestimates of our worldly status.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="¿Transhumanismo?" ID="ID_1618823687" CREATED="1401383392155" MODIFIED="1401383405789"/>
</node>
<node TEXT="Llamados al corazón" ID="ID_1258953059" CREATED="1401383682555" MODIFIED="1401383731656"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
That is why the ideas of deep ecology, whatever their philo-
</p>
<p>
sophical merit may be, are basically appeals to the heart. "I be-
</p>
<p>
lieve in wilderness for itself alone," one leading spokesman of
</p>
<p>
this perspective exclaims. "I believe in the rights of creatures
</p>
<p>
other than man. "
</p>
<p>
"""
</p>
<p>
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
</node>
<node TEXT="Nature as a Social Category" ID="ID_1298261914" CREATED="1401383806620" MODIFIED="1401384043457"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
"Nature," Georg Lukacs once observed, "is a societal cate-
</p>
<p>
gory." 34 That judgment overstates the case, but not by very
</p>
<p>
much. It is certainly true that a material reality with its own in-
</p>
<p>
herent properties does exist beyond the human power to investi-
</p>
<p>
gate, interpret, and manipulate that reality. Nothing the human
</p>
<p>
mind or social institutions accomplish can alter the simple pres-
</p>
<p>
ence of "nature" as a raw "totality of things." Beyond that brute
</p>
<p>
fact, however, there are enormous possibilities for interpreting
</p>
<p>
nature and society as reciprocal realms of meaning.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="a true picture of the world" ID="ID_1356540924" CREATED="1401384141011" MODIFIED="1401384354101"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Offering this idea as a true picture of the world, the ecologist
</p>
<p>
may tend to forget that the model is itself a human creation, an
</p>
<p>
abstract representation of certain kinds of phenomena. This
</p>
<p>
creation itselfreflects a great deal about today's man-made world;
</p>
<p>
in some respects, the ecological model presents a mirror image
</p>
<p>
of advanced industrial society. <b>An ecosystem is a utopia of sorts, </b>
</p>
<p>
<b>doing well what artificial structures do poorly</b>.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<arrowlink SHAPE="CUBIC_CURVE" COLOR="#000000" WIDTH="2" TRANSPARENCY="80" FONT_SIZE="9" FONT_FAMILY="SansSerif" DESTINATION="ID_327005847" STARTINCLINATION="356;0;" ENDINCLINATION="356;0;" STARTARROW="NONE" ENDARROW="DEFAULT"/>
<node TEXT="Homeostasis benigna como telos" ID="ID_1353948638" CREATED="1401384642554" MODIFIED="1401384690254"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Ecosystem change has benign ho-
</p>
<p>
meostasis as its telos; by contrast, change in modern society pro-
</p>
<p>
duces chaotic disruptions that never cease. The self-governing
</p>
<p>
processes of any ecosystem are a wonder to behold; twentieth-
</p>
<p>
century technological societies often appear beyond governance
</p>
<p>
altogether.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="¿La naturaleza está de nuestro lado?" ID="ID_1567325576" CREATED="1401386351915" MODIFIED="1401386376236"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
It is comforting to assume that nature has somehow been en-
</p>
<p>
listed on our side. But we are not entitled to that assumption.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
</node>
<node TEXT="8. On Not Hitting the Tar-Baby
" ID="ID_325056904" CREATED="1400693751536" MODIFIED="1400693751536" LINK="project://145D21BE5B372UWMC6AC86NIRGMT3LT8KJUL/Referencias/winner-langdon-1989_The_Whale_and_the_Reactor_A_Search_for_Limits_in_an_Age_of_High_Technology__1989.pdf">
<pdf_annotation type="BOOKMARK" page="153" object_id="7677183348015170459" object_number="1306"/>
<attribute NAME="key" VALUE="a"/>
<node TEXT="Intro" ID="ID_462460000" CREATED="1401386490668" MODIFIED="1401386492504">
<node TEXT="Riesgo" ID="ID_1862042592" CREATED="1401386493923" MODIFIED="1401386532670"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 Indeed, if we define
</p>
<p>
"risk" as everything that could conceivably go wrong with the
</p>
<p>
use of science and technology-a definition that many are evi-
</p>
<p>
dently prepared to accept-then it seems possible that we might
</p>
<p>
arrive at a general understanding of norms to guide the moral
</p>
<p>
aspects of scientific and technical practice.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="corpocracia" ID="ID_1628489105" CREATED="1401386589789" MODIFIED="1401386627615"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Expert witnesses on different sides of such issues are
</p>
<p>
often best identified not by what they know, but rather whom
</p>
<p>
they represent. Indeed, the very introduction of "risk" as a com-
</p>
<p>
mon way of defining policy issues is itself far from a neutral issue
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="conservador" ID="ID_345659260" CREATED="1401386721543" MODIFIED="1401386743811"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
By the term "conservative"
</p>
<p>
here I mean simply a point of view that tends to favor the status
</p>
<p>
quo.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Hazards and Consensus" ID="ID_83042181" CREATED="1401395275648" MODIFIED="1401395277515">
<node TEXT="valoración del riesgo /
"making industrialism safe for
human life. "" ID="ID_525529459" CREATED="1401395379088" MODIFIED="1401395485874"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
In this respect risk assessment does not seek to provide a gen-
</p>
<p>
eral evaluation of the conditions of modern life, as did, for ex-
</p>
<p>
ample, liberalism, Marxism, or other broad-scale social theo-
</p>
<p>
ries. It sometimes happens, of course, that the question of risk is
</p>
<p>
formulated as a problem to be discussed within the categories of
</p>
<p>
a more comprehensive theory.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="El miedo como consenso básico!" ID="ID_1736481545" CREATED="1401395575178" MODIFIED="1401395619722"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 It was
</p>
<p>
Hobbes' fundamental insight that people who can agree on
</p>
<p>
nothing else will neverthless recognize that they share a morbid
</p>
<p>
fear of physical harm from each other. Even the strongest per-
</p>
<p>
son in the state of nature is vulnerable to attack in an unguarded
</p>
<p>
moment. When people acknowledge the continuing terror that
</p>
<p>
surrounds them, they will be receptive to entering a compact to
</p>
<p>
establish political society and its reasonable system of authority
</p>
<p>
and obligation.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
<node TEXT="Illich: medical nemesis" ID="ID_601584063" CREATED="1401396002939" MODIFIED="1401396049760"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 "The medical establishment has become a major threat
</p>
<p>
to health." 4 Illich's method is to focus on iatrogenic (physician
</p>
<p>
caused) disease as a way to attract the reader's attention to his
</p>
<p>
primary concern: the destructive social organization of modern
</p>
<p>
medicine. Clearly, in Illich's view, this mode of organization-
</p>
<p>
monolithic, bureaucratic, expert centered-is pernicious wher-
</p>
<p>
ever it occurs.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Risk and Fortitude" ID="ID_1288467518" CREATED="1401396314976" MODIFIED="1401396322515">
<node TEXT="Acciones pospuestas indefinidamente" ID="ID_512666051" CREATED="1401396503708" MODIFIED="1401396556344"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
If, on the other hand, we declare that we are interested in as-
</p>
<p>
sessing risks, complications of a different sort immediately enter
</p>
<p>
in. Our task now becomes that of studying, weighing, compar-
</p>
<p>
ing, and judging circumstances about which no simple consen-
</p>
<p>
sus is available. Both of the commonsense assumptions upon
</p>
<p>
which the concern for "hazards" and "dangers" rely are abruptly
</p>
<p>
suspended. Confidence in how much we know and what ought
</p>
<p>
to be done about it vanishes in favor of an excruciatingly detailed
</p>
<p>
inquiry with dozens (if not hundreds) offascinating dimensions.
</p>
<p>
A new set of challenges presents itself to the scientific and philo-
</p>
<p>
sophical intellect. Action tends to be postponed indefinitely.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Cambio de foco" ID="ID_504338397" CREATED="1401397778738" MODIFIED="1401397805899"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
As one shifts the conception of an issue from that of hazard/
</p>
<p>
danger/threat to that of "risk," a number of changes tend to
</p>
<p>
occur in the way one treats that issue. What otherwise might
</p>
<p>
be seen as a fairly obvious link between cause and effect, for
</p>
<p>
example, air pollution and cancer, now becomes something
</p>
<p>
fraught with uncertainty.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Separar los hechos de los valores" ID="ID_351460301" CREATED="1401397881700" MODIFIED="1401397906587"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The need to distinguish "facts" from "values" takes on paramount
</p>
<p>
importance. Faced with uncertainty about what is known con-
</p>
<p>
cerning a particular risk, prudence becomes not a matter of act-
</p>
<p>
ing effectively to remedy a suspected source of injury, but of
</p>
<p>
waiting for better research findings.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="El riesgo es siempre parte de la vida, el peligro no" ID="ID_401282293" CREATED="1401399388543" MODIFIED="1401399463690"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
most people accept the potential risks be-
</p>
<p>
cause of the proven benefits.... Risk, in other words, is part of
</p>
<p>
life. Fool's goal. Nothing's safe all the time, yet there are still calls
</p>
<p>
for a 'risk-free society.'" Although I have read large portions of
</p>
<p>
the recent literature on energy, environment, consumer protec-
</p>
<p>
tion, and the like, I cannot recall having seen even one instance
</p>
<p>
of a demand for a "risk-free" society.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Aceptar el riesgo como virtud moral" ID="ID_1102488817" CREATED="1401399752199" MODIFIED="1401399860163"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
There is, then, a deep-seated tendency in our culture to ap-
</p>
<p>
preciate risk-taking in economic activity as a badge of courage.
</p>
<p>
Putting one's money, skill, and reputation on the line in a new
</p>
<p>
venture identifies that person as someone of high moral charac-
</p>
<p>
ter. On the other hand, people who have qualms about the occa-
</p>
<p>
sional side effects of economic wheeling and dealing can easily
</p>
<p>
be portrayed as cowardly and weak-spirited, namby-pambies
</p>
<p>
just not up to the rigors of the marketplace. [...] Thus,
</p>
<p>
in addition to other difficulties that await those who try to intro-
</p>
<p>
duce "risk" as a topic for serious political discussion, there is a
</p>
<p>
strong willingness in our culture to embrace risk-taking as one
</p>
<p>
of the warrior virtues. Those who do not possess this virtue
</p>
<p>
should, it would seem, please not stand in the way of those
</p>
<p>
who do.
</p>
<p>
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Avoiding "Risk"" ID="ID_281549071" CREATED="1401399866168" MODIFIED="1401399883076">
<node TEXT="Conversación fuera de foco" ID="ID_1118130706" CREATED="1401400066756" MODIFIED="1401400107438"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
in a society like ours discussions centering
</p>
<p>
on risk have an inherent tendency to shape the texture of such
</p>
<p>
inquiries and their outcome as well. The root of this tendency
</p>
<p>
lies, very simply, in the way the concept of "risk" is employed in
</p>
<p>
everyday language. As I have noted, employing this word to talk
</p>
<p>
about any situation declares our willingness to compare ex-
</p>
<p>
pected gain with possible harm.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="¿estándares correctos?" ID="ID_1949705635" CREATED="1401400260302" MODIFIED="1401400338802"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 For example, one might question how reasonable it is to
</p>
<p>
apply the very strict standards of certainty used in scientific re-
</p>
<p>
search to questions that have a strong social or moral compo-
</p>
<p>
nent. Must our judgments on possible harms and the origins of
</p>
<p>
those harms have only a five percent chance of being wrong?
</p>
<p>
Doesn't the use of that significance level mean that possibly dan-
</p>
<p>
gerous practices are "innocent until proven guilty"?
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="El casino tiene las de ganar" ID="ID_1074952075" CREATED="1401400422991" MODIFIED="1401400742337"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
[Those] who enter the risk debate will resemble that of a greenhorn who
</p>
<p>
visits Las Vegas and is enticed into a poker game in which the
</p>
<p>
cards are stacked against him. Such players will be asked to
</p>
<p>
wager things very precious to them with little prospect that the
</p>
<p>
gamble will deliver favorable returns. To learn that the stacked
</p>
<p>
deck comes as happenstance rather than by conscious design
</p>
<p>
provides little solace; neither will it be especially comforting to
</p>
<p>
discover that hard work and ingenuity might improve the odds
</p>
<p>
somewhat. For some, it is simply not the right game to enter.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="definiciones incorrectas / atolladeros" ID="ID_629111108" CREATED="1401400988158" MODIFIED="1401401019650"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Whenever possible, such misdefinitions ought to be
</p>
<p>
resisted along with the methodological quagmires they entail.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Two kinds of issues in particular strike me as territory that
ought to be rescued from this tendency." ID="ID_128292085" CREATED="1401401781150" MODIFIED="1401401790275">
<node TEXT=" the issue of cases
of actual harm-cancer, birth defects, other illnesses, deaths,
damaged environments, and the like-obviously connected to
profit-making industrial practices," ID="ID_914810572" CREATED="1401401806771" MODIFIED="1401401812521"/>
<node TEXT="an issue that urgently needs to be addressed
is poorly described (or not described at all) by
subsuming it under the category of "risk."" ID="ID_1703884124" CREATED="1401402095174" MODIFIED="1401402107502"/>
</node>
</node>
</node>
<node TEXT="9. Brandy, Cigars, and Human Values
" ID="ID_568892731" CREATED="1400693751542" MODIFIED="1400693751543" LINK="project://145D21BE5B372UWMC6AC86NIRGMT3LT8KJUL/Referencias/winner-langdon-1989_The_Whale_and_the_Reactor_A_Search_for_Limits_in_an_Age_of_High_Technology__1989.pdf">
<pdf_annotation type="BOOKMARK" page="170" object_id="5682561326023948842" object_number="1305"/>
<attribute NAME="key" VALUE="a"/>
<node TEXT="naturaleza insuficiente" ID="ID_1867733918" CREATED="1401402217418" MODIFIED="1401402248640" MOVED="1401404025503"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The concept of "nature" has turned out to be too am-
</p>
<p>
biguous, too slippery to offer much guidance and the notion
</p>
<p>
of "risk" too closely associated with unseemly gambling. The
</p>
<p>
hour is late. Someone suggests I play my trump card. I must
</p>
<p>
begin talking about "values."
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Valores /= moral y política" ID="ID_1161748434" CREATED="1401402487817" MODIFIED="1401402545477" MOVED="1401404025520"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 In a seemingly endless
</p>
<p>
array of books, articles, and scholarly meetings, the hollow dis-
</p>
<p>
course about "values" usurps much of the space formerly occu-
</p>
<p>
pied by much richer, more expressive categories of moral and
</p>
<p>
political language.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="De lo externo a lo interno" ID="ID_1203275258" CREATED="1401402891918" MODIFIED="1401402938877" MOVED="1401404025535"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The shift in the use of this term from an objective to a subjec-
</p>
<p>
tive meaning is strongly linked to a change in how we view our
</p>
<p>
situation. Raising the question of value is no longer so much an
</p>
<p>
occasion to think about the qualities of things or conditions out-
</p>
<p>
side us. Instead, it is an opportunity to look within, to perform
</p>
<p>
an inventory of emotions. Previously people saw themselves
</p>
<p>
pursuing certain kinds of activities because those activities had
</p>
<p>
value. Now we are more apt to conclude that persons have values
</p>
<p>
that lead them to behave in certain ways. This is a significant
</p>
<p>
change. It affects the very basis of our ideas about what is in-
</p>
<p>
volved in human action.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Supermercado de valores" ID="ID_1257889022" CREATED="1401403116552" MODIFIED="1401403142157" MOVED="1401404025548"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 People talk as if
</p>
<p>
the world were a kind of values supermarket in which everyone
</p>
<p>
has a shopping cart and selects what he or she wants in accor-
</p>
<p>
dance with internally held sentiments. Rational criticism at the
</p>
<p>
checkout counter is entirely inappropriate. How can one criti-
</p>
<p>
cize subjective preferences?
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
<node TEXT="trade-offs" ID="ID_1557951412" CREATED="1401403318473" MODIFIED="1401403349171" MOVED="1401404025562"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 But what can help us weigh
</p>
<p>
the various possibilities and come to an intelligent choice? The
</p>
<p>
answer suddenly occurs to someone: social values must be under-
</p>
<p>
stood in the context of "trade-offs." There will have to be com-
</p>
<p>
promise, give and take. Knowledge about people's values thus
</p>
<p>
becomes an important "input" to the problem-solving, decision-
</p>
<p>
making process.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="10. The Whale and the Reactor
" ID="ID_1033275113" CREATED="1400693751549" MODIFIED="1400693751549" LINK="project://145D21BE5B372UWMC6AC86NIRGMT3LT8KJUL/Referencias/winner-langdon-1989_The_Whale_and_the_Reactor_A_Search_for_Limits_in_an_Age_of_High_Technology__1989.pdf">
<pdf_annotation type="BOOKMARK" page="179" object_id="458183938055676164" object_number="1307"/>
<attribute NAME="key" VALUE="a"/>
<node TEXT="Tecnología que abre mundos" ID="ID_230050494" CREATED="1401406568459" MODIFIED="1401406613061"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Technological progress, of course, has the ability to open up
</p>
<p>
whole worlds previously shielded from our experience; the de-
</p>
<p>
velopment of a scientific instrument or technical project makes
</p>
<p>
it possible to see things we have never witnessed before. It was a
</p>
<p>
visit to the construction site of one such technological wonder, a
</p>
<p>
$5.5 billion nuclear power plant, that gave me the opportunity
</p>
<p>
several years ago to view Diablo Canyon for the first time.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="La máquina como una fuerza moral" ID="ID_1534661145" CREATED="1401407967333" MODIFIED="1401408015521"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Adams sensed something more than the power ofthe mechanical
</p>
<p>
accomplishment: "the dynamo became a symbol ofinfinity. " He
</p>
<p>
began to feel the machine "as a moral force, much as the early
</p>
<p>
Christians felt the Cross.... Before the end, one began to pray
</p>
<p>
to it; inherited instinct taught the natural expression of man be-
</p>
<p>
fore the silent and infinite force." From these feelings of awe and
</p>
<p>
mystery Adams was able to formulate a "law of acceleration" in
</p>
<p>
human history, one that he believed could explain the increas-
</p>
<p>
ingly complexity and rate of change in civilization.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Sin elección / Fuera de control" ID="ID_1691336989" CREATED="1401408195988" MODIFIED="1401408250106"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
I began to explore how changes in
</p>
<p>
various technological systems affect the quality of personal and
</p>
<p>
public life; how people make choices in technology as well as
</p>
<p>
those instances in which they report that they have no choice,
</p>
<p>
that things are "out of control"; how modern societies struggle
</p>
<p>
with the question of limits; how social and political theorists
</p>
<p>
have tried to come to terms with the dilemmas science and
</p>
<p>
technology pose. This book is a product of that ongoing
</p>
<p>
fascination.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="intereses del autor" ID="ID_1366750146" CREATED="1401408336665" MODIFIED="1401408410137">
<node TEXT="¿de dónde surgen?" ID="ID_1083030798" CREATED="1401408341865" MODIFIED="1401408372071"/>
<node TEXT="¿por qué esa aproximación?" ID="ID_460555235" CREATED="1401408346956" MODIFIED="1401408377965"/>
</node>
<node TEXT="comunidades" ID="ID_1651275907" CREATED="1401408475392" MODIFIED="1401408500339"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Communities are shaped by the shared experiences of
</p>
<p>
the people in them. To talk about these experiences directly may
</p>
<p>
help reveal the ideas and sensibilities we hold in common.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="El reactor y la ballena" ID="ID_1809503145" CREATED="1401408725070" MODIFIED="1401408878740"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Here were two tangible
</p>
<p>
symbols of the power of nature and of human artifice: one
</p>
<p>
an enormous creature swimming gracefully in a timeless eco-
</p>
<p>
system, the other a gigantic piece of apparatus linked by sheer
</p>
<p>
determination to the complicated mechanisms of the techno-
</p>
<p>
logical society. The first offered an image of things as they had
</p>
<p>
always been, the other an image of things as they were rapidly
</p>
<p>
coming to be. I realized that somehow I'd gotten caught in the
</p>
<p>
middle. After long wanderings I'd returned to find the essence
</p>
<p>
of the predicament I had been studying where I'd least expected
</p>
<p>
it-in my own backyard.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
<node TEXT="No sabemos para dónde vamos, pero estamos de camino" ID="ID_67922614" CREATED="1401408985130" MODIFIED="1401409013097"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 But during
</p>
<p>
this time the slogan was, in effect, "We don't know where we're
</p>
<p>
going, but we're on our way."
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Fe en la tecnología, sin las preguntas" ID="ID_1170773830" CREATED="1401409342959" MODIFIED="1401409372452"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 Increasingly, they place
</p>
<p>
their faith in a range of techniques that promises practical results
</p>
<p>
and quick profits while disregarding everything else. They know
</p>
<p>
how to ask, Where's the bottom line? But they increasingly dis-
</p>
<p>
regard a question each generation neglects at its peril, Where's
</p>
<p>
the top line? What is the best of which our society is capable?
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Sólo expectadores del "progreso"" ID="ID_255764817" CREATED="1401409465538" MODIFIED="1401409488354"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
"That's progress," people would say; or "You
</p>
<p>
can't stop progress." They certainly did believe these changes
</p>
<p>
were for the better, but they also believed that somehow the pro-
</p>
<p>
cess was beyond their control. They were mere spectators, con-
</p>
<p>
sumers of change.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Adaptación reversa" ID="ID_753413947" CREATED="1401409698287" MODIFIED="1401409737759"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Our institutions have engaged in a continuing process of reverse
</p>
<p>
adaptation, in which things are reshaped to suit the technical
</p>
<p>
means available. From almost every important sign it appears
</p>
<p>
that this process still moves ahead relentlessly and without limit.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="technology goes where it has never been" ID="ID_106669374" CREATED="1401409787644" MODIFIED="1401409843696"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 If there is a distinctive path
</p>
<p>
that modern technological change has followed, it is that tech-
</p>
<p>
nology goes where it has never been. Technological development
</p>
<p>
proceeds steadily from what it has already transformed and used
</p>
<p>
up toward that which is still untouched.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Renombrar" ID="ID_1676180639" CREATED="1401417397644" MODIFIED="1401417428231"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Always sensitive to public fears and pressures, Pacific Gas and
</p>
<p>
Electric has renamed its visitors' bureau near Avila Beach the
</p>
<p>
Energy Information Center, cleverly deleting all reference to the
</p>
<p>
word "nuclear." George Orwell's Newspeak could have done no
</p>
<p>
better.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Otros monumentos" ID="ID_1651515272" CREATED="1401417508507" MODIFIED="1401417543775"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
At present our society seems to prefer
</p>
<p>
monuments of a different kind-monuments to gigantism, war,
</p>
<p>
and the overstepping of natural and cultural boundaries. Such
</p>
<p>
are the accomplishments we support with our dollars and our
</p>
<p>
votes. How long will it be until we are ready for anything
</p>
<p>
better?
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
<node TEXT="Notes
" ID="ID_819568080" CREATED="1400693751556" MODIFIED="1400693751556" LINK="project://145D21BE5B372UWMC6AC86NIRGMT3LT8KJUL/Referencias/winner-langdon-1989_The_Whale_and_the_Reactor_A_Search_for_Limits_in_an_Age_of_High_Technology__1989.pdf">
<pdf_annotation type="BOOKMARK" page="194" object_id="188335793836049559" object_number="1312"/>
<attribute NAME="key" VALUE="a"/>
</node>
<node TEXT="Index
" ID="ID_1303662484" CREATED="1400693751563" MODIFIED="1400693751563" LINK="project://145D21BE5B372UWMC6AC86NIRGMT3LT8KJUL/Referencias/winner-langdon-1989_The_Whale_and_the_Reactor_A_Search_for_Limits_in_an_Age_of_High_Technology__1989.pdf">
<pdf_annotation type="BOOKMARK" page="208" object_id="232076905251152847" object_number="1313"/>
<attribute NAME="key" VALUE="a"/>
</node>
</node>
</node>
<node TEXT="Marx, Leo" FOLDED="true" ID="ID_226017086" CREATED="1402363163746" MODIFIED="1402363178161">
<font BOLD="true"/>
<node TEXT="Technology. The emergence of a hazardous concept" ID="ID_1597151679" CREATED="1400777402262" MODIFIED="1402363144240" LINK="project://145D21BE5B372UWMC6AC86NIRGMT3LT8KJUL/Referencias/Marx-TC-2010-51.pdf" MOVED="1402363163777">
<pdf_annotation type="PDF_FILE" object_id="0" document_hash="2F0EB5F5273B493F08736EE5D8855DBF6D55E598CA4C463E2F680D0FBF6799">
<pdf_title>Technology The Emergence of a Hazardous Concept</pdf_title>
</pdf_annotation>
<node TEXT="Agencia" ID="ID_740781634" CREATED="1400777876177" MODIFIED="1400777995401" TEXT_SHORTENED="true"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
    Here we tacitly
</p>
<p>
    invest a machine with the power to initiate change, as if it were capable of
</p>
<p>
    altering the course of events, of history itself. By treating these inanimate
</p>
<p>
    objects—machines—as causal agents, we divert attention from the human
</p>
<p>
    (especially socioeconomic and political) relations responsible for precipi-
</p>
<p>
    tating this social upheaval. Contemporary discourse, private and public, is
</p>
<p>
    filled with hackneyed vignettes of technologically activated social change—
</p>
<p>
    pithy accounts of “the direction technology is taking us” or “changing our
</p>
<p>
    lives.”
</p>
<p>
</p>
<p>
    [...]
</p>
<p>
</p>
<p>
     Technology, as such, makes nothing happen. By now, however, the
</p>
<p>
    concept has been endowed with a thing-like autonomy and a seemingly
</p>
<p>
    magical power of historical agency. We have made it an all-purpose agent
</p>
<p>
    of change. As compared with other means of reaching our social goals, the
</p>
<p>
    technological has come to seem the most feasible, practical, and economi-
</p>
<p>
    cally viable. It relieves the citizenry of onerous decision-making obligations
</p>
<p>
    and intensifies their gathering sense of political impotence. The popular
</p>
<p>
    belief in technology as a—if not the—primary force shaping the future is
</p>
<p>
    matched by our increasing reliance on instrumental standards of judg-
</p>
<p>
    ment, and a corresponding neglect of moral and political standards, in
</p>
<p>
    making judgments about the direction of society.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="Cómo se conecta con la idea de agencia
en la Teoría Actor Red?" ID="ID_1348851675" CREATED="1400777997336" MODIFIED="1400778026757"/>
<node TEXT="Al cambiar el lenguaje cambiamos los estándares" ID="ID_459665772" CREATED="1400778030174" MODIFIED="1400778058146"/>
</node>
<node TEXT="No neutra" ID="ID_669156466" CREATED="1400779126925" MODIFIED="1400779129559">
<node TEXT="Sirve a fines" ID="ID_1572758046" CREATED="1400779163981" MODIFIED="1400779186423">
<node TEXT=" económicos" ID="ID_1857152920" CREATED="1400779188622" MODIFIED="1400779229837"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
In advanced industrial societies, of course, most technological
</p>
<p>
systems serve a predominantly economic purpose.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="políticos" ID="ID_1067788857" CREATED="1400779194732" MODIFIED="1400779199192"/>
</node>
</node>
<node TEXT="Reificación" ID="ID_115914644" CREATED="1400779762225" MODIFIED="1402366076177"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Reification, as the philosopher George
</p>
<p>
Lukacs famously explained, is what occurs when we endow a human activity with the characteristics of a thing or things. It thereby acquires, as he put
</p>
<p>
it, “a ‘phantom-objectivity,’ an autonomy that seems so strictly rational and all-embracing as to conceal every trace of its fundamental nature: the relation between people.”
</p>
<p>
</p>
<p>
[...]
</p>
<p>
</p>
<p>
[...]
</p>
<p>
</p>
<p>
By consigning technologies to the realm of things, this
</p>
<p>
well-established iconography distracts attention from the human—socio-
</p>
<p>
economic and political—relations which largely determine who uses them
</p>
<p>
and for what purposes. Because most technologies in our corporate capi-
</p>
<p>
talist system have the legal status of private property, vital decisions about
</p>
<p>
their use are made by the individual businessmen who own them or by the
</p>
<p>
corporate managers and government officials who exercise the virtual
</p>
<p>
rights of ownership. The complexity and obscurity of the legal relations
</p>
<p>
governing the use of our technologies, abetted by the reification that as-
</p>
<p>
signs them to the realm of things—all of these help to create the aura of
</p>
<p>
“phantom objectivity” that envelops them.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Innovación como LA fuerza del progreso:" ID="ID_996747687" CREATED="1402363303414" MODIFIED="1402363323766"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 Even more important, we were led to assume that innovation in the mechanic arts is a—perhaps the— driving force of human history.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="La ilusión del progreso" ID="ID_404701784" CREATED="1402363323762" MODIFIED="1402371614433">
<font BOLD="true"/>
<richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
    There is an illusion about . . . [modern improvements]; there is not
</p>
<p>
    always a positive advance. . . . Our inventions are wont to be pretty
</p>
<p>
    toys, which distract our attention from serious things. They are but
</p>
<p>
    improved means to an unimproved end.10
</p>
<p>
</p>
<p>
     “Now, in his heart, Ahab had some glimpse of this, namely,
</p>
<p>
    all my means are sane, my motive and my object mad.”11
</p>
<p>
"""
</p>
<p>
</p>
<p>
</p>
<p>
    p. 566-567
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="La metafísica de la máquina" ID="ID_614732799" CREATED="1402365551344" MODIFIED="1402365655559">
<font BOLD="true"/>
<richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The machine throws out anthropomor-
</p>
<p>
phic habits of thought. It compels the adaptation of the workman
</p>
<p>
to his work, rather than the adaptation of the work to the workman.
</p>
<p>
. . . [It] gives no insight into questions of good and evil, merit and
</p>
<p>
demerit. . . . The machine technology takes no cognizance of . . . rules
</p>
<p>
of precedence; . . . it can make no use of any of the attributes of
</p>
<p>
worth. Its scheme of knowledge . . . is based on the laws of material
</p>
<p>
causation, not on those of immemorial custom, authenticity, or
</p>
<p>
authoritative enactment. Its metaphysical basis is the law of cause
</p>
<p>
and effect, which in the thinking of its adepts has displaced even
</p>
<p>
the law of sufficient reason.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="Winner" ID="ID_1097565009" CREATED="1402365635092" MODIFIED="1402365637594"/>
</node>
<node TEXT="Materialidad del progreso" ID="ID_1339741260" CREATED="1402365688218" MODIFIED="1402365879790"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Their confidence in the inherently progressive influence of the new ma-
</p>
<p>
chines was reinforced, in their view, by the distinctive material tangibility
</p>
<p>
of the machines—their omnipresence as physical, visible, sensibly accessi-
</p>
<p>
ble objects. In the ordinary course of their operations, accordingly, the new
</p>
<p>
factories and machines unavoidably disseminated the ideology of social
</p>
<p>
progress to all who saw and heard them.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="separaciones difusas" ID="ID_1422822029" CREATED="1402365879787" MODIFIED="1402366377098"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
     A prominent feature of
</p>
<p>
    these complex, ad hoc systems is the blurring of the borderlines between
</p>
<p>
    their constituent elements—notably the boundary separating the artifac-
</p>
<p>
    tual equipment (the machinery or hardware) and all the rest: the reservoir
</p>
<p>
    of technical—scientific—knowledge; the specially trained workforce; the
</p>
<p>
    financial apparatus; and the means of acquiring raw materials.
</p>
<p>
</p>
<p>
    p. 569
</p>
<p>
</p>
<p>
    Evenmore significant, perhaps, is the erosion of the “outer” boundaries, as it were, those separating the whole technological system from the surrounding society and culture.
</p>
<p>
</p>
<p>
    [...]
</p>
<p>
</p>
<p>
    Where, then, do we draw the boundary between the system and the rest of the society and culture?
</p>
<p>
</p>
<p>
    [...]
</p>
<p>
</p>
<p>
     Estimating the “impact” of this technology
</p>
<p>
    on our society is a bit like estimating the impact of the bone structure on the human body.
</p>
<p>
</p>
<p>
    p. 576
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
<node TEXT="La gente sabe más de lo que se imagina" ID="ID_466556964" CREATED="1402366306207" MODIFIED="1402366371157"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The history of technology is one of those subjects that most people know more about than they realize.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
<node TEXT="Varios" FOLDED="true" ID="ID_519053316" CREATED="1401451285735" MODIFIED="1401451288094">
<node TEXT="Perspectives on Free and Open Source Software" ID="ID_223846176" CREATED="1400861229210" MODIFIED="1400861337835" LINK="project://145D21BE5B372UWMC6AC86NIRGMT3LT8KJUL/Referencias/joseph_Feller,_Brian_Fitzgerald,_Scott_A._Hissam,_Karim_R._Lakhani,_Clay_Shirky,_Michael_Cusumano_Perspectives_on_Free_and_Open_Source_Software__2005.pdf" MOVED="1401451285796">
<pdf_annotation type="PDF_FILE" object_id="0" document_hash="AE8C3FC4EDB7997F5E842BB15BC5A1DECCB94B8FC65A1F663215583E71CB8C5">
<pdf_title>TEAM LinG</pdf_title>
</pdf_annotation>
<node TEXT="Adopting Open Source Software Engineering (OSSE)
Practices by Adopting OSSE Tools" ID="ID_162501297" CREATED="1400861915343" MODIFIED="1400862101033"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
To a large extent, the open source culture and methodology are conveyed
</p>
<p>
to new developers via the toolset itself and the demonstrated usage of these
</p>
<p>
tools on existing projects.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="tools help define the method" ID="ID_1314139479" CREATED="1400862717666" MODIFIED="1400863015432"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The name “Tigris” can be interpreted as a reference to the Fertile Crescent
</p>
<p>
between the Tigris and Euphrates rivers. The reference is based on the
</p>
<p>
hypothesis that an agrarian civilization would and did arise first in the
</p>
<p>
location best suited for it. In other words, the environment helps define
</p>
<p>
the society, and more specifically, the tools help define the method. This
</p>
<p>
is similar to McLuhan’s proposition that “the medium is the message”
</p>
<p>
(McLuhan 1994).
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Tools and community" ID="ID_266514087" CREATED="1400863227198" MODIFIED="1400863231533">
<node TEXT="Provide Universal, Immediate access to All Project Artifacts" ID="ID_1655936060" CREATED="1400865283131" MODIFIED="1400865292264">
<node TEXT="tools embody support for practices" ID="ID_222497142" CREATED="1400863082767" MODIFIED="1400863105458" MOVED="1400865283145"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The open source movement is broad and diverse. Though it is difficult to
</p>
<p>
make generalizations, there are several common practices that can be
</p>
<p>
found in many open source software projects. These practices leave
</p>
<p>
their mark on the software produced. In particular, the most widely
</p>
<p>
adopted open source software engineering tools are the result of these
</p>
<p>
practices, and they embody support for the practices, which further rein-
</p>
<p>
forces the practices.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="silos of intellectual property that limit access" ID="ID_7064767" CREATED="1400863323622" MODIFIED="1400864131860"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
In contrast, traditional software engineering efforts have certainly made
</p>
<p>
progress in this area, but it is still common to find projects that rely
</p>
<p>
on printed binders of requirements that rapidly become outdated, use
</p>
<p>
LAN-based collaboration tools that do not scale well to multisite projects,
</p>
<p>
purchase tool licenses for only a subset of the overall product team, and
</p>
<p>
build silos of intellectual property that limit access by other members
</p>
<p>
of the same organization who could contribute.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Staff Projects with Motivated Volunteers" ID="ID_1252308956" CREATED="1400864174221" MODIFIED="1400864255677"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Open source projects typically
</p>
<p>
have no dedicated staff. Instead, work is done by self-selected developers
</p>
<p>
who volunteer their contributions. Self-selection is most likely to occur
</p>
<p>
when the developers are already familiar with the application domain and
</p>
<p>
development technologies. Developers allocate their own time to tasks that
</p>
<p>
they select. This means that every feature is validated by at least one person
</p>
<p>
who strongly desired it. Motivation for open source development comes
</p>
<p>
in many forms, including one’s own need for particular software, the joy
</p>
<p>
of construction and expression, altruism, the need for external validation
</p>
<p>
of one’s own ideas and abilities, the ideology of free software as a form of
</p>
<p>
freedom, and even social and financial rewards.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Work in Communities that Accumulate Software Assets and Standardize
Practices" ID="ID_1220611623" CREATED="1400864426844" MODIFIED="1400864429684">
<node TEXT="hosted on custom infrastructure" LOCALIZED_STYLE_REF="styles.important" ID="ID_809166055" CREATED="1400864469718" MODIFIED="1400865502962"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 Collaborative development environments (CDEs) such as
</p>
<p>
SourceForge1 and SourceCast2 now host large development communities
</p>
<p>
that would have previously been fragmented across isolated projects
</p>
<p>
hosted on custom infrastructure. This is one of the most important shifts
</p>
<p>
in open source development. <b>It was partly inspired by the Mozilla.org </b>
</p>
<p>
<b>toolset, which itself descended from a more traditional software engineer- </b>
</p>
<p>
<b>ing environment</b>.
</p>
<p>
"""
</p>
<p>
</p>
<p>
El texto original, escrito hace casi 10 años, cita SourceForge y SourceCast,
</p>
<p>
pero la migración actual se ha venido dando hacia repositorios distribuidos como
</p>
<p>
GitHub y Bitbucket. Sin embargo la idea de tener herramientas que faciliten
</p>
<p>
el todo proceso de creación conjunta de código es clave. En la experiencia
</p>
<p>
local, no es necesario todo el toolset siempre, particularmente cuando los
</p>
<p>
proyectos no son complejos o la cultura de desarrolllo orientado a las pruebas
</p>
<p>
no está implementada/difundida, pero al menos un sistema distribuido de
</p>
<p>
control de versiones, fuertemente integrado a un sistema de tiquetes sí es
</p>
<p>
clave. Para detalles sobre una evaluación de los mismos ver:
</p>
<p>
</p>
<p>
http://mutabit.com/brea/wiki/pagina/alternativas-a-brea
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Peer visibility / Reusability" ID="ID_1785501678" CREATED="1400865448265" MODIFIED="1400865531476"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 Peer visibility is an important key to making a
</p>
<p>
methodology become ingrained in a development culture. Likewise, pro-
</p>
<p>
viding a repository of reusable components is not, in itself, enough to drive
</p>
<p>
reuse: developers look for evidence that others are successfully reusing a
</p>
<p>
given component.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
<node TEXT="Open Systems Design" ID="ID_584269821" CREATED="1400865588089" MODIFIED="1400865599952">
<node TEXT="Follow Standards to Validate the Project, Scope Decision Making, and
Enable Reuse" ID="ID_963931586" CREATED="1400865666986" MODIFIED="1400865670207"/>
<node TEXT="Practice Reuse and Reusability to Manage Project Scope" ID="ID_1250647784" CREATED="1400865819868" MODIFIED="1400865821519"/>
<node TEXT="Support Diversity of Usage and Encourage Plurality of Authorship" ID="ID_1617087140" CREATED="1400865884756" MODIFIED="1400865886879">
<node TEXT="exclusion of serendipitous contributions" ID="ID_1483257197" CREATED="1400865978726" MODIFIED="1400866022998"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Likewise,
</p>
<p>
management assigns specific tasks to specific developers and holds them
</p>
<p>
accountable for those tasks, usually to the exclusion of serendipitous con-
</p>
<p>
tributions. Even if an outside contributor submitted a new piece of func-
</p>
<p>
tionality, the cost of providing technical support for that functionality may
</p>
<p>
still prevent its integration.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
<node TEXT="Planning and Execution" ID="ID_1299926097" CREATED="1400875696424" MODIFIED="1400875700235">
<node TEXT="Release Early, Release Often" ID="ID_1956881604" CREATED="1400875709639" MODIFIED="1400875712925">
<node TEXT="contrast with waterfall development" ID="ID_1612818946" CREATED="1400875808585" MODIFIED="1400875841946"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
In contrast, a traditional waterfall development model invests heavily in
</p>
<p>
upstream activities at the start of the project in an attempt to tightly coor-
</p>
<p>
dinate work and minimize the number of releases.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Place Peer Review in the Critical Path" ID="ID_1023674884" CREATED="1400875865756" MODIFIED="1400875867703">
<node TEXT="Mayor calidad independiente de la metodología" ID="ID_608278474" CREATED="1400875911846" MODIFIED="1400876009874"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 Peer review
</p>
<p>
has also been shown to be one of the most effective ways to eliminate
</p>
<p>
defects in code, regardless of methodology (Wiegers 2002) [...]
</p>
<p>
However, unaided peer review by a few
</p>
<p>
average developers, who are for the most part the same developers who
</p>
<p>
wrote the code in the first place, is not a very reliable or efficient practice
</p>
<p>
for achieving high quality.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Serendipia" ID="ID_544530871" CREATED="1400876055284" MODIFIED="1400876076737"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 Traditional peer reviews
</p>
<p>
require time for individual study of the code followed by a face-to-face
</p>
<p>
review meeting. These activities must be planned and scheduled, in con-
</p>
<p>
trast to the continuous and serendipitous nature of open source peer
</p>
<p>
review.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
<node TEXT="s" ID="ID_684315437" CREATED="1400876104764" MODIFIED="1400990373881">
<node TEXT="Version Control" ID="ID_219441481" CREATED="1400876119034" MODIFIED="1400876542616"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Adoption of CVS among open source projects is near total, and the
</p>
<p>
concepts embodied in CVS have clearly influenced the open source
</p>
<p>
methodology. CVS can easily provide universal access to users of many
</p>
<p>
platforms and many native languages at locations around the globe. The
</p>
<p>
practice of volunteer staffing takes advantage of CVS’s straightforward
</p>
<p>
interface for basic functions, support for anonymous and read-only
</p>
<p>
access, patch creation for later submission, and avoidance of file locking.
</p>
<p>
CVS has been demonstrated to scale up to large communities, despite
</p>
<p>
some shortcomings in that regard.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Issue Tracking and Technical Support" ID="ID_426251386" CREATED="1400876564132" MODIFIED="1400876567122"/>
<node TEXT="Technical Discussions and Rationale" ID="ID_409862135" CREATED="1400876723211" MODIFIED="1400876725714">
<node TEXT="Mailing Lists" ID="ID_1396872845" CREATED="1400876735662" MODIFIED="1400876738006"/>
<node TEXT="Project Web Sites" ID="ID_1610531347" CREATED="1400876753948" MODIFIED="1400876853044"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 Open source predates the Web, so early open source
</p>
<p>
projects relied mainly on mailing lists, file transfer protocol (FTP), and
</p>
<p>
later, CVS. Open source projects started building and using Web sites soon
</p>
<p>
after the introduction of the Web. [...] A typical open source Web site includes
</p>
<p>
a description of the project, a users’ guide, developer documentation, the names
</p>
<p>
of the founding members and core developers, the license being used, and
</p>
<p>
guidelines for participation. Open source Web sites also host the col-
</p>
<p>
laborative development tools used on the project.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="HOWTOs, FAQs, and FAQ-O-Matic" ID="ID_495221063" CREATED="1400876903340" MODIFIED="1400876906053"/>
<node TEXT="Wiki, TWiki, and SubWiki" ID="ID_114821020" CREATED="1400876917957" MODIFIED="1400877013747"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 Wiki sites
</p>
<p>
do have a sense of community, but Wiki content tends to serve as an
</p>
<p>
example of how to loosely organize pages of documentation, rather than
</p>
<p>
a demonstration of any particular development practice.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Build Systems" ID="ID_56665744" CREATED="1400877020417" MODIFIED="1400877031030">
<node TEXT="Make, Automake, and Autoconf" ID="ID_1444223540" CREATED="1400877045822" MODIFIED="1400877048533"/>
<node TEXT="Ant" ID="ID_28966517" CREATED="1400877079096" MODIFIED="1400877081274"/>
<node TEXT="Tinderbox, Gump, CruiseControl, XenoFarm, and Maven" ID="ID_72115876" CREATED="1400877101427" MODIFIED="1400877104712"/>
</node>
<node TEXT="Design and Code Generation" ID="ID_1926007939" CREATED="1400877136247" MODIFIED="1400877138704">
<node TEXT="ArgoUML and Dia" ID="ID_246033235" CREATED="1400877147249" MODIFIED="1400877149689"/>
<node TEXT="Torque, Castor, and Hibernate" ID="ID_177196822" CREATED="1400877182454" MODIFIED="1400877185135"/>
<node TEXT="XDoclet, vDoclet, JUnitDoclet, and Doxygen" ID="ID_1084258065" CREATED="1400877251483" MODIFIED="1400877253877"/>
</node>
<node TEXT="Quality Assurance Tools" ID="ID_455430420" CREATED="1400877266139" MODIFIED="1400877267823">
<node TEXT="JUnit, PHPUnit, PyUnit, and NUnit" ID="ID_1487452888" CREATED="1400877276440" MODIFIED="1400877278728"/>
<node TEXT="Lint, LCLint, Splint, Checkstyle, JCSC, JDepend, PyCheck, RATS, and
Flawfinder" ID="ID_142403340" CREATED="1400877319762" MODIFIED="1400877322738"/>
<node TEXT="Codestriker" ID="ID_164295265" CREATED="1400877379312" MODIFIED="1400877383038"/>
</node>
<node TEXT="Collaborative Development Environments" ID="ID_836452096" CREATED="1400877416816" MODIFIED="1400877504024"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
These workspaces
</p>
<p>
provide access to a standard toolset consisting of a web server for project
</p>
<p>
content, mailing lists with archives, an issue tracker, and a revision control
</p>
<p>
system. Access control mechanisms determine the information that each
</p>
<p>
user can see and the operations that he or she can perform.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="SourceCast and SourceForge" ID="ID_810518460" CREATED="1400877443209" MODIFIED="1400877445680"/>
</node>
<node TEXT="Missing Tools" ID="ID_474658798" CREATED="1400877579944" MODIFIED="1400877588668">
<node ID="ID_235373328" CREATED="1400877626865" MODIFIED="1400877690670"><richcontent TYPE="NODE">
<html>
<head>
</head>
<body>
<p>
requirements management
</p>
</body>
</html>
</richcontent>
<hook NAME="FirstGroupNode"/>
</node>
<node ID="ID_1905200465" CREATED="1400877640262" MODIFIED="1400877640262"><richcontent TYPE="NODE">
<html>
<head>
</head>
<body>
<p>
project management
</p>
</body>
</html>
</richcontent>
</node>
<node ID="ID_453270900" CREATED="1400877649518" MODIFIED="1400877649518"><richcontent TYPE="NODE">
<html>
<head>
</head>
<body>
<p>
metrics
</p>
</body>
</html>
</richcontent>
</node>
<node ID="ID_1212882085" CREATED="1400877661373" MODIFIED="1400877661373"><richcontent TYPE="NODE">
<html>
<head>
</head>
<body>
<p>
estimation
</p>
</body>
</html>
</richcontent>
</node>
<node ID="ID_265916074" CREATED="1400877673654" MODIFIED="1400877673654"><richcontent TYPE="NODE">
<html>
<head>
</head>
<body>
<p>
scheduling
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="test suite design" ID="ID_1956372924" CREATED="1400877611151" MODIFIED="1400877683500" MOVED="1400877685631"/>
<node TEXT="pueden ser reemplazados
por sistemas de metodologías
ágiles (salvo el último)" ID="ID_1395015086" CREATED="1400877690666" MODIFIED="1400877731800">
<hook NAME="SummaryNode"/>
</node>
</node>
</node>
<node TEXT="The Impact of Adopting OSSE Tools" ID="ID_1159874436" CREATED="1400877847911" MODIFIED="1400877864720">
<node TEXT="Mayor involucramiento" ID="ID_1105241130" CREATED="1400877903403" MODIFIED="1400877932972"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Because the tools are free and support casual use, more members of the
</p>
<p>
development team will be able to access and contribute to artifacts in all
</p>
<p>
phases of development. Stronger involvement can lead to better technical
</p>
<p>
understanding, which can increase productivity, improve quality, and
</p>
<p>
smooth hand-offs at key points in the development process.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Decisiones basadas en información actualizada" ID="ID_1386959330" CREATED="1400877942535" MODIFIED="1400877966764"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Because the “source” to all artifacts is available and up-to-date, there is
</p>
<p>
less wasted effort due to decisions based on outdated information. Working
</p>
<p>
with up-to-date information can reduce rework on downstream artifacts.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Más interesados en mayor capacidad
de aportar constructivamente" ID="ID_556774685" CREATED="1400877994738" MODIFIED="1400878087637"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Because causal contributors are supported in the development process,
</p>
<p>
nondeveloper stakeholders, such as management, sales, marketing, and
</p>
<p>
support, should be more able to constructively participate in the project.
</p>
<p>
Stronger involvement by more stakeholders can help quickly refine
</p>
<p>
requirements and better align expectations, which can increase the satis-
</p>
<p>
faction of internal customers.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Mejor gestión del riesgo y las expectativas" ID="ID_56958667" CREATED="1400878119120" MODIFIED="1400878178345"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Because many of the tools support incremental releases, teams using
</p>
<p>
them should be better able to produce releases early and more often. Early
</p>
<p>
releases help manage project risk and set expectations. Frequent internal
</p>
<p>
releases can have the additional benefit of allowing rapid reaction to
</p>
<p>
changing market demands.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Concentrase en avanzar, en lugar de corregir" ID="ID_1321386596" CREATED="1400878215861" MODIFIED="1400878310373"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Because many of the tools aim to reduce unlikable work, more develop-
</p>
<p>
ment effort should be freed for forward progress. Productivity increases,
</p>
<p>
faster time-to-market, and increased developer satisfaction are some poten-
</p>
<p>
tial benefits.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Mejor calidad con revisión entre pares" ID="ID_1670692729" CREATED="1400883255962" MODIFIED="1400883305813"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Because peer review is addressed by many of the tools, projects may be
</p>
<p>
able to catch more defects in review or conduct more frequent small
</p>
<p>
reviews in reaction to changes. Peer reviews are generally accepted as an
</p>
<p>
effective complement to testing that can increase product quality, reduce
</p>
<p>
rework, and aid the professional development of team members.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Mayor reutilización, menos tiempo al mercado y costos de mantenimiento" ID="ID_276199857" CREATED="1400883307242" MODIFIED="1400883353393"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 Because project Web sites, accessible issue trackers, and CDEs provide
</p>
<p>
access to the status and technical details of reusable components, other
</p>
<p>
projects may more readily evaluate and select these components for reuse.
</p>
<p>
Also, HOWTOs, FAQs, mailing lists, and issue trackers help to cost-
</p>
<p>
effectively support reused components. Expected benefits of increased
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Beneficios a corto y largo plazo a las comunidades
gracias a entornos comunes de desarrollo" ID="ID_90871460" CREATED="1400883382513" MODIFIED="1400883424412"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 Because CDEs help establish communities, they offer both short- and
</p>
<p>
long-term benefits. In the short term, development communities can
</p>
<p>
reduce the administrative and training cost of using powerful tools, and
</p>
<p>
make secure access to diverse development artifacts practical. CDEs can
</p>
<p>
reinforce and compound the effects of individual tools, leading to long-
</p>
<p>
term benefits including accumulation of development knowledge in a
</p>
<p>
durable and accessible form, increased quality and reuse, and more
</p>
<p>
consistent adoption of the organization’s chosen methodology.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
</node>
</node>
<node TEXT="Coleman, Gabriella" FOLDED="true" ID="ID_908616223" CREATED="1401451259079" MODIFIED="1402370255558">
<font BOLD="true"/>
<node TEXT="Coding Freedom. THE ETHICS AND AESTHETICS OF HACKING" FOLDED="true" ID="ID_1077790035" CREATED="1401451331237" MODIFIED="1401451352923" LINK="project://145D21BE5B372UWMC6AC86NIRGMT3LT8KJUL/Referencias/coleman-Coding-Freedom.pdf">
<pdf_annotation type="PDF_FILE" object_id="0" document_hash="DB43F574246829465875C2C177A5E5FED57D9AAB80F13C67685C29CB26279E">
<pdf_title>Coding Freedom</pdf_title>
</pdf_annotation>
<node TEXT="Parte I" ID="ID_1046677292" CREATED="1401931258486" MODIFIED="1401931261320">
<node TEXT="Capítulo 1" ID="ID_82339886" CREATED="1401849377805" MODIFIED="1401849382766" MOVED="1401931279592">
<node TEXT="Pre docear" ID="ID_1151283598" CREATED="1401819725680" MODIFIED="1401819732024" MOVED="1401849377842">
<node TEXT="Artesanía" ID="ID_373129234" CREATED="1401451361254" MODIFIED="1401451389869"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Foremost, hacking, in its different
</p>
<p>
forms and dimensions, embodies an aesthetic where craft and craftiness
</p>
<p>
tightly converge. Hackers thus tend to value playfulness, pranking, and cleverness, and will frequently perform their wit through source code, humor, or both: humorous code.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="BBS" ID="ID_67011922" CREATED="1401451404887" MODIFIED="1401451456563"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
    Given this, BBSs played an important role in hacker
</p>
<p>
    history because they were the basis for one of the first expansions of hacking through which hackers could interact autonomously, anonymously, and independently of official institutions.7 Although this networked expansion entailed a movement outward and beyond institutions (such as the workplace and university), the use of the BBS on a personal computer also represented an inverse move in the other direction, into the privacy of the home. Prior to the 1970s and even for much of the early 1980s, most computing occurred at work or the university.
</p>
<p>
"""
</p>
<p>
</p>
<p>
En el caso particular de la comunidad colombiana, mucho de estos encuentros ocurrieron en listas de correo, como la de Colibri y los LUGs y grupos temáticos. La comunicación era principalmente asíncrona y textual, pero algunas excepciones notables incluían los canales de chat.
</p>
<p>
</p>
<p>
La siguiente parte se refiere a cómo eventos iniciados en la red, detonaron efectos en el mundo real con los BBS. Ahora esto pasa a otra escala con marchas convocadas y organizadas en redes sociales y que se volcan finalmente a las calles.
</p>
<p>
</p>
<p>
La experiencia del BBS en general es una a la que no me siento ajeno. Me vincula a momentos de nostalgía cuando se escuchaban las cacofonías de 14400 baudios que nos decían que estábamos conectados entre sí a algo más grande que cualquiera de nosotros.
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
<node TEXT="Decaimiento / El Directorio" ID="ID_1260679743" CREATED="1401451478476" MODIFIED="1401451632538"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The fact that the BBS period is now over indicates that much of the hacker lifeworld is constituted through technological infrastructures with their own features and histories, and as subject to birth, growth, and decay as any other social formation.
</p>
<p>
"""
</p>
<p>
</p>
<p>
En el caso particular de la comunidad de software libre, esto podría decirse con el
</p>
<p>
auge y caída de "El Directorio", un proyecto tipo wiki que logró en 4 años, 4000 páginas
</p>
<p>
escritas comunitarias bajo la idea de construir unas "páginas amarillas del software
</p>
<p>
libre" y que listaban saberes, personas, grupos de usuarios, etc.
</p>
<p>
</p>
<p>
Hoy podría recuperarse parte de esa memoria, pero mucha gente no está interesada,
</p>
<p>
aunque bastaría con unos pocos que sí.
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Carecer del lenguaje" ID="ID_1030391366" CREATED="1401451646722" MODIFIED="1401451695908"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Without the intimacy that is born from time and discussion about the nature of objects with peers, free software and Linux in the early 1990s existed for many hackers as an unconceptualized “thing” in the ways theorized by Martin Heidegger ([1927] 2008), whose meaning had yet to be actualized, naturalized, or solidified as a social “object” known collectively by many.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="code is speech" ID="ID_1821141782" CREATED="1401453370952" MODIFIED="1401745924708"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
    Once at the Hall of Justice, an impassioned crew of programmers hud-
</p>
<p>
    dled together and held up signs, such as “Do the Right Thing,” “Coding Is
</p>
<p>
    Not a Crime,” and “Code Is Speech.”There must have been something about directly witnessing such fiery outpourings among people who tend to shy away from overt forms of politicalaction that led me to evaluate anew the deceptively simple claim: code is speech.
</p>
<p>
"""
</p>
<p>
</p>
<p>
(con respecto a las protestas por la liberación de Dmitry Sklyarov)
</p>
<p>
</p>
<p>
"""
</p>
<p>
    Once I considered how hackers question one central pillar of liberal jurisprudence, intellectual property, by reformulating ideals from another one, free speech, it was evident that hackers also unmistakably revealed the fault line between two cherished sets of liberal principles.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
<node TEXT="Conocimiento como expresión, no como propiedad:" ID="ID_804580431" CREATED="1401746024757" MODIFIED="1401746050078"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Many free software developers do not consider intellectual property instruments as the pivotal stimulus for a marketplace of ideas and knowledge. Instead, they see them as a form of restriction so fundamental (or poorly executed) that they need to be counteracted through alternative legal agreements that treat knowledge, inventions, and other creative expressions not as property but rather as speech to be freely shared, circulated, and modified.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Código poesía" ID="ID_1433677829" CREATED="1401746093207" MODIFIED="1401746110614"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
One of the clearest expressions of technology/software as art is when source code is written as poetry, or alternatively when poetry is written in source code (Black 2002).
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Descubrir Linux" ID="ID_501812132" CREATED="1401746689110" MODIFIED="1401746769355"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Whatever the location or time, most programmers who learned about
</p>
<p>
free software anywhere <b>between 1985 and 1996 greeted it as if they had stumbled onto a hidden treasure trove of jewels, with the gems being Unix-based software and its precious underlying source code</b>. The experience of discovering that there existed an (almost) fully working Unix system (Linux is a flavor of Unix, and there are dozens of flavors) for a personal computer with available source code was, as one developer put it, “jaw-dropping.” Another hacker described it as “almost kinda like a hippie dream thing.” <b>Excited but bewildered, the hackers I interviewed dove into this new and small technological cove, never to look back</b>
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Distancia crítica (preconcepciones)" ID="ID_450202410" CREATED="1401746783619" MODIFIED="1401746833173"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
My classmates made use of a socially acceptable medium—
</p>
<p>
joking—to raise what could not be otherwise discussed openly: that my
</p>
<p>
subjects of study, primarily North American and European (and some Latin American) hackers, were perhaps too close to my own cultural world for critical analysis, or perhaps that the very activity of computing (usually seen as an instrumental and solitary activity of pure rationality) could be subject only to thin, anemic cultural meanings.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Encuentros presenciales" ID="ID_1941652398" CREATED="1401814209431" MODIFIED="1401814262711"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
There is one event, however, which is generally experienced as startlingly
</p>
<p>
unique and special—the hacker conference, which I cover in detail at the
</p>
<p>
end of the chapter. [...] it allows hackers to collectively enact, make visible, and subsequently celebrate many
</p>
<p>
elements of their quotidian technological lifeworld. Whether it is by laying down cable, setting up a server, giving talks about technology, or hacking up some new source code, these actions at the hacker conference unfold in an emotionally charged setting. What the conference foremost allows for is a “condition of heightened intersubjectivity” (Collins 2004, 35) where copious instances of hacking are brought into being and social bonds between participants are made manifest, and thus felt acutely. <b>Taking what is normally experienced prosaically over the course of months, hackers collectively condense their lifeworld in an environment where bodies, celebration, food, and drink exist in excess.</b>
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Etica Hacker (varias)" ID="ID_362540854" CREATED="1401814294544" MODIFIED="1401814376368"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Although hacker ethical principles may have a common core—one might even say a general ethos—ethnographic inquiry soon demonstrates that similar to any cultural sphere, we can easily identify great variance, ambiguity, and even serious points of contention.
</p>
<p>
[...]
</p>
<p>
</p>
<p>
Once we recognize the intimate connection between hacker
</p>
<p>
ethics and liberal commitments and the diversity of ethical positions, it is clear that hackers provide less of a unitary and distinguishable ethical position, and more of a mosaic of interconnected, but at times divergent, ethical principles.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Free vs Open" ID="ID_1581277343" CREATED="1401814395873" MODIFIED="1401815216738"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The terms free and open as applied to software are distinct yet often come paired. This is in part because they designate the same alternative licenses and collaborative methodologies, but they differ in their moral orientation: the term free software foremost emphasizes the right to learn and access knowledge, while open source tends to flag practical benefits.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Frustación y resistencia del material" ID="ID_1078618559" CREATED="1401815234223" MODIFIED="1401815393181">
<font BOLD="true"/>
<richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
What this comic strip captures is how <b>hackers, as they work, sometimes swim in seas of frustration</b>. To tinker, solve problems, and produce software, especially over one’s lifetime, will invariably be marked by varying degrees of difficulties and missteps—a state of laboring that one theorist of craftspersonship describes as material “resistance” (Sennett 2008). In encountering obstacles, adept craftspeople, such as hackers, must also build an abundant “tolerance for frustration” (ibid., 226), a mode of coping that at various points will break down, leading, at best, to feelings of frustration, and at worst, to anguish and even despair and burnout.
</p>
<p>
[...]
</p>
<p>
In pushing their personal capacities and skills though playing around with and making technologies, hackers experience the joy that follows from the self-directed realization of skills, goals, and talents. Indeed, <b>overcoming resistance and solving problems</b>, some of them quite baffling, is central to the sense of accomplishment and pride
</p>
<p>
that hackers routinely experience.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Gobernanza" ID="ID_529679039" CREATED="1401815409446" MODIFIED="1401815474006"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
I present and theorize on the tensions between Debian’s gover-
</p>
<p>
nance, which blends democratic majoritarian rule, a guildlike meritocracy, and ad hoc deliberations. In comparing these three modes of governance, I unearth various ethical processes—informal, formal, pedagogical, and dramatic—by which Debian developers inhabit a liberally based philosophy of free software, and use it as an opportunity to revisit the tension between liberal individualism and corporate sociality explored earlier.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
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<node TEXT="hackers extend themselves into objects" ID="ID_1081424690" CREATED="1401816603430" MODIFIED="1401816861576"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Dissected in great detail, the endless storytelling (over Unix’s
</p>
<p>
history, uses, legal battles, problems, and variations) is one important vehicle by which hackers extend themselves into objects, also linking past generations with current ones. These objects become a material token that allows hackers to intersubjectively connect with each other. Unix is but one of the many technical lingua francas (others being programming languages, text editors, and other tools) by which hackers, system administrators, and computer users communicate and forge a shared sense of technical common stock, of sense “know-how,” that mixes technological lore with arcane, esoteric humor.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<arrowlink SHAPE="CUBIC_CURVE" COLOR="#000000" WIDTH="2" TRANSPARENCY="80" FONT_SIZE="9" FONT_FAMILY="SansSerif" DESTINATION="ID_244818281" STARTINCLINATION="207;0;" ENDINCLINATION="207;0;" STARTARROW="NONE" ENDARROW="DEFAULT"/>
</node>
<node TEXT="hackers (def)" ID="ID_671415872" CREATED="1401816719272" MODIFIED="1401819139193"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
computer aficionados driven by an inquisitive passion for tinkering and learning technical systems, and frequently committed to an ethical version of information freedom.
</p>
<p>
 (p. 17)
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<arrowlink SHAPE="CUBIC_CURVE" COLOR="#000000" WIDTH="2" TRANSPARENCY="80" FONT_SIZE="9" FONT_FAMILY="SansSerif" DESTINATION="ID_1149287016" STARTINCLINATION="288;0;" ENDINCLINATION="288;0;" STARTARROW="NONE" ENDARROW="DEFAULT"/>
</node>
<node TEXT="Humor" ID="ID_1979739759" CREATED="1401816785738" MODIFIED="1401816826936"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Hackers, I noticed, had an exhaustive ability to “misuse” most
</p>
<p>
anything and turn it into grist for the humor mill. Once I began to master the esoteric and technical language of pointers, compilers, RFCs, i386, X86, AMD64, core dumps, shells, bash, man pages, PGP, GPG, gnupg, OpenPGP, pipes, world writeable, PCMCIA, chmod, syntactically significant white space, and so on (and really on and on), a rich terrain of jokes became sensible to me.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="modificabilidad / apropiación" ID="ID_1442341258" CREATED="1401816910741" MODIFIED="1401817040417"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 I can do what I want with this. And if I don’t like it, I can change it, and if I make changes, I can make it available to other people and [ . . . ] I am just a regular guy. That is a really powerful
</p>
<p>
concept.”
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="aprendizaje no escolarizado" ID="ID_589708811" CREATED="1401817044112" MODIFIED="1401817076852"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
  I could [...] learn things that I could never learn from a high school teacher.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="key liberal ideals" ID="ID_1973988971" CREATED="1401817095636" MODIFIED="1401817113205"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 key liberal ideals such as access, free speech,
</p>
<p>
transparency, equal opportunity, publicity, and meritocracy.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="locus of freedom" ID="ID_1884818653" CREATED="1401817289005" MODIFIED="1401817332190"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
knowledge, self-cultivation, and self-expression as the vital locus of freedom.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Labor enagenada" ID="ID_1276986940" CREATED="1401817348375" MODIFIED="1401817413032"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 Hackers insistence on never losing access to the fruits of their labor—and indeed actively seeking to share these fruits with others—calls into being Karl Marx’s famous critique of estranged labor: “The external character of labour for the worker appears in the fact that it is not his own, but someone else’s, that it does not belong to him, that in it he belongs, not to himself, but to another” (Marx and Engels 1978, 74). It evokes Marx’s vision precisely because free software developers seek to avoid the forms of estrangement that have long been nearly synonymous with capitalist production.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
<node TEXT="Bauwens" ID="ID_1308204534" CREATED="1401817384320" MODIFIED="1401817387635"/>
<node TEXT="Ostrom" ID="ID_1370987747" CREATED="1401817387919" MODIFIED="1401817390480"/>
</node>
<node TEXT="Las cartas fundantes de Debian" ID="ID_1131036394" CREATED="1401817466077" MODIFIED="1401818380240"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Such commitments to freedom, access, and transparency are formalized in a Linux distribution known as Debian, one of the most famous free software projects. These values are reflected in a pair of charters—the Debian Constitution and the Debian Social Contract—that articulate an organizational vision and formulate a set of promises to the wider free software community. These charters’ names alone unmistakably betray their liberal roots, even if they were not explicitly created with the goal of “advancing” liberal ideals.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Liberalismo" ID="ID_122938775" CREATED="1401818397115" MODIFIED="1401818423933"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Here I take liberalism to embrace historical as well as present-day moral
</p>
<p>
and political commitments and sensibilities that should be familiar to most
</p>
<p>
readers: protecting property and civil liberties, promoting individual autonomy and tolerance, securing a free press, ruling through limited government and universal law, and preserving a commitment to equal opportunity and meritocracy.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="Libertad de labor (labor freedom)" ID="ID_1299290762" CREATED="1401818442696" MODIFIED="1401818487921"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The freedom to labor within a framework of their own making is enabled by <b>licenses that cleverly reformat copyright law to prioritize access, distribution, and circulation. Thus, hackers short-circuit the traditional uses of copyright: the right to exclude and control</b>.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="productive freedom" ID="ID_580787657" CREATED="1401818929744" MODIFIED="1401818947755"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
productive freedom. This term designates the institutions, legal devices, and moral codes that hackers have built in order to autonomously improve on their peers’ work, refine their technical skills, and extend craftlike engineering traditions.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Profesión decepcionante y actos de dicha" ID="ID_75838860" CREATED="1401818965624" MODIFIED="1401819001973"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
I quickly learned is that hacking is characterized by a confluence of <b>constant occupational disappointments</b> and personal/collective joys. As many writers have noted, and as I routinely observed, hacking, whether in the form of programming, debugging (squashing errors), or running and maintaining systems (such as servers), is consistently frustrating (Rosenberg 2007; Ullman 2003). Computers/software are constantly malfunctioning, interoperability is frequently a nightmare to realize, users are often “clueless” about the systems they use (and therefore break them or require constant help), the rate and pace of technological change is relentless, and meeting customer expectations is nearly impossible to pull off predictably. The frustration that generally accompanies the realities of even mundane technical work is depicted as swimming with sharks in xkcd, one of the most beloved geeks’ comic strips (figure Intro.2).
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Propiedad intelectual (extensión de) Privatizar lo público" ID="ID_228594634" CREATED="1401819020804" MODIFIED="1401819050987">
<hook NAME="AlwaysUnfoldedNode"/>
<richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The expansion of intellectual property law, as noted by some authors,
</p>
<p>
is part and parcel of a broader neoliberal trend to privatize what was once public or under the state’s aegis, such as health provision, water delivery, and military services. “Neoliberalism is in the first instance,” writes David Harvey (2005, 2), “a theory of political economic practices that proposes human well-being can be best advanced by liberating entrepreneurial freedoms and skills within an institutional framework characterized by strong property rights, free markets, and free trade.” As such, free software hackers not only reveal a long-standing tension within liberal legal rights but also offer a targeted critique of the neoliberal drive to make property out of almost anything, including software.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
<node TEXT="Reconfigurar el sistema" ID="ID_1149287016" CREATED="1401819073059" MODIFIED="1401819126065"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
This expression of wit solidifies the meaning of archetypal hacker selves: self-determined and rational individuals who use their well-developed faculties of discrimination and perception to understand the “formal” world—technical or not—around them with such perspicuity that they can intervene virtuously within this logical system either for the sake of play, pedagogy, or technological innovation. In short, they have playfully defiant attitudes, which they apply to almost any system in order to repurpose it.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
<node TEXT="Rituales de iniciación" ID="ID_1355184766" CREATED="1401819179344" MODIFIED="1401819250496"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
    Linux installation was nothing short of a weeklong grueling ritual of esoteric initiation into an arcane technical world that
</p>
<p>
    tested skills, patience, and a geek’s deepest resolve to conquer the seemingly unconquerable. Just to configure basic components of a system like X windows (the graphical user interface) required technical wizardry and diligent work. The install was so precarious in the 1990s that, as a hacker told me, “you could risk destroying your monitor.”12 Some geeks described installation as an example of the “larval stage” of hacking
</p>
<p>
"""
</p>
<p>
</p>
<p>
Yo mismo tuve ese ritual que tardó, en mi caso 15 días (a causa de un sector del disco duro que no se dejaba marcar como libre) y con mi buen amigo Hermán, quemamos efectivamente un monitor durante un taller donde explicábamos cómo instalar Linux.
</p>
<p>
</p>
<p>
"""
</p>
<p>
    [a] period of monomaniacal concentration on coding apparently passed
</p>
<p>
    through by all fledgling hackers. Common symptoms include the perpetration of more than one 36-hour hacking run in a given week; neglect of all other activities including usual basics like food, sleep, and personal hygiene; and a chronic case of advanced bleary- eye. Can last from 6 months to 2 years, the apparent median being around 18 months. A few so afflicted never resume a more “normal” life, but the ordeal seems to be necessary to produce really wizardly (as opposed to merely competent) programmers. See also wannabee. A less protracted and intense version of larval stage (typically lasting about a month) may recur when one is learning a new OS or programming language.
</p>
<p>
</p>
<p>
    Through this quest, many hackers who had never laid their eyes or hands on a Unix system came out the other side, transformed as excited disciples of an existing technical religion that goes back to the early 1970s: that of the Unix “command line.”
</p>
<p>
"""
</p>
<p>
</p>
<p>
Esos periodos inmersivos y de descuido personal en favor de la instalación del software y el deseo de aprender a programar después de ellos también los viví. Exploré lenguajes como Smalltalk, Scheme, Perl y Python, sin lograr ser fluido en ninguno de ellos. La programación estuvo coqueteando conmigo desde la niñez con Logo, pero desde que tengo memoria la he mantenido al margen y ha sido discontinua. Creo que me he preguntado últimamente por puentes entre ese gusto personal y la función social de lo que programo y la idea de permitir mayor auto-expresión para más personas parece estar tomando fuerza en ese sentido.
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
<node TEXT="The moral message of software freedom" ID="ID_661870796" CREATED="1401819288186" MODIFIED="1401819328147"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
    The moral message of software freedom instantly resounded with this minority of the developers I interviewed. Stallman’s project to ensure software freedom “just made immediate sense,” one of them told me.  Others, however, were repelled by the message, saying it sounded “too socialistic or ideological,”
</p>
<p>
"""
</p>
<p>
</p>
<p>
El primero fue mi caso y, aunque atestigué la aversión de algunos a su mensaje político, yo diría que la mayoría de quienes conozco en la comunidad de software libre coinciden con los valores de dicho mensaje.
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Conversos a Unix (broma nombre)" ID="ID_1279387208" CREATED="1401819369550" MODIFIED="1401819405096"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Through this quest, many hackers who had never laid their eyes or hands
</p>
<p>
on a Unix system came out the other side, transformed as excited disciples of an existing technical religion that goes back to the early 1970s: that of the Unix “command line.” [...] Once Unix was “cut down,” its creators renamed Multics to “eunuchs” to capture the idea that some really significant “things” had been cut from its body, but what was created was something forever eternally beautiful.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Utilidad socio-económica de la programación" ID="ID_1475336209" CREATED="1401819422810" MODIFIED="1401819439088"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
They experienced early on that programming was not just personally gratifying but also that it held a form of social utility and/or economic power that solved real-world problems.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="video juegos similares al hacking" ID="ID_1445798306" CREATED="1401819455607" MODIFIED="1401819506520"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
There is also an important, though currently untold, story about
</p>
<p>
gaming and hacking, not only because hackers created some of the first
</p>
<p>
computer games, notably Space Wars, written in 1962, but because of the
</p>
<p>
formal similarities between gaming and hacking as well (Dibbell 2006).
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="web 2,0 (crítica)" ID="ID_1061668668" CREATED="1401819517052" MODIFIED="1401819563313"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
For those interested in Web 2.0—a term that is bandied around to refer to nearly all contemporary digital tools and the social practices that cluster around these technologies—you might want to jump to the short epilogue, where I critique this term. It is a moniker that obscures far more than it reveals, for it includes such a wide range of disparate phenomena, from corporate platforms like Flickr, to free software projects, to dozens of other digital phenomena. In fact, by exploring in detail free software’s sociocultural dynamics, I hope this book will make it more difficult to group free software in with other digital formations such as YouTube, as the media, pundits, and some academics regularly do under the banner of Web 2.0
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Ética del consumo" ID="ID_1795711743" CREATED="1401819624659" MODIFIED="1401819692334" MOVED="1401819770958"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
    The example set by free software (and a host of similar craftlike prac-
</p>
<p>
    tices), however, should make us at least skeptical of the extent to which
</p>
<p>
    an ethic of consumption has colonized expressive individualism. Free soft-
</p>
<p>
    ware hackers undoubtedly affirm an expressive self rooted not in con-
</p>
<p>
    sumption but rather in production in a double sense: they produce soft-
</p>
<p>
    ware, and through this technical production, they also sustain informal
</p>
<p>
    social relations and even have built institutions.
</p>
<p>
"""
</p>
<p>
</p>
<p>
La idea de la creación de relaciones sociales también permite la recreación de una ética hacker que crea más personas que la comparten.
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
<node TEXT="DIT / DIY" ID="ID_1496320883" CREATED="1401819674236" MODIFIED="1401819681069"/>
</node>
</node>
<node TEXT="Free software in the workplace" ID="ID_614065394" CREATED="1401820812075" MODIFIED="1401820931828" MOVED="1401849389344">
<node TEXT="Aceptación moderada
del software privativo" ID="ID_994042403" CREATED="1401822356732" MODIFIED="1401822554320"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 for most developers (with the exception
</p>
<p>
of anticapitalist activist- geeks), acceptance of free software rarely led to
</p>
<p>
a wholesale political opposition to corporate producers of proprietary
</p>
<p>
software. [...] “free software encourages active participation. Corporate
</p>
<p>
software encourages consumption.”
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="ERS" ID="ID_1600938163" CREATED="1401822399427" MODIFIED="1401822405014">
<node TEXT="Evaluating the harm from closed source" ID="ID_506632126" CREATED="1401822407437" MODIFIED="1401822490872" LINK="http://esr.ibiblio.org/?p=4371"/>
</node>
</node>
<node TEXT=" nondisclosure agreements" ID="ID_1976568556" CREATED="1401823034046" MODIFIED="1401823278854"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
This closure violates the meritocratic tradition of recursively
</p>
<p>
feeding knowledge back to the community—something that is necessary to
</p>
<p>
secure ongoing technical production. Unlike proprietary software, F/OSS
</p>
<p>
always has a chance to live free “even if abandoned by the original author.”
</p>
<p>
</p>
<p>
[...]
</p>
<p>
</p>
<p>
But most often when I am done with corporate software, it’s dead, and when I
</p>
<p>
am done with free software, it is alive.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Free Software Spreads" ID="ID_64309013" CREATED="1401823288525" MODIFIED="1401823297558" MOVED="1401849393860">
<node TEXT="for the sake of technology" ID="ID_1794830651" CREATED="1401823487421" MODIFIED="1401823514957"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
many [geeks] were as intrigued to find out that there was an identifiable community of
</p>
<p>
geeks who programmed not for the sake of profit but rather for the sake of
</p>
<p>
technology.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Utilitarismo: The open source way" ID="ID_246227240" CREATED="1401823718236" MODIFIED="1401823778013"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Even projects like Apache, which ideologically distance themselves from the
</p>
<p>
morality of free software, justifying openness in primarily utilitarian terms,
</p>
<p>
have detailed documents that explain the “open-source way.”
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT=" source code in the realm of freedom" ID="ID_1162788010" CREATED="1401831713516" MODIFIED="1401831742348"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Programmers deliberately placed source code in the realm of freedom— a
</p>
<p>
space often closely linked to public and rational communication. “I think
</p>
<p>
this open communication,” Michael added, “is based on the freedom of the
</p>
<p>
source code. Members of the community are free to discuss the intricate
</p>
<p>
details of a program without fear of breaking any agreements.”
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="enculturación / participación" ID="ID_1943205010" CREATED="1401831744094" MODIFIED="1401831823063"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
By contributing to a project, hackers came into closer contact with
</p>
<p>
this discourse on the nature of their labor and the moral implications of
</p>
<p>
licenses—a vocabulary that they themselves helped to create and transform.
</p>
<p>
The growing unification of technical experience and its representation be-
</p>
<p>
came notable on project news Web sites, mailing lists, blogs, books, and ar-
</p>
<p>
ticles; these texts provided developers with a rich set of ideas about creativ-
</p>
<p>
ity, expression, and individuality. Equipped with this language of freedom
</p>
<p>
and creativity, hackers brought coherence to the technical act of coding,
</p>
<p>
frequently conceptualizing it as an act of individual expression
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="frustrante / recompensadora" ID="ID_1382586306" CREATED="1401832072909" MODIFIED="1401832105023"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
When asked about the nature of this
</p>
<p>
sort of collaboration, Jeremiah responded that while it is “at times frustrat-
</p>
<p>
ing and maddening,” it is “most often rewarding. You learn really quickly
</p>
<p>
that there are a lot of really smart people in the project and that an idea is
</p>
<p>
always, always improved after they’ve all beat on it some.”
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="discurso vivo / circulante" ID="ID_1453224679" CREATED="1401832211167" MODIFIED="1401832229418"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Their interactions are conceptu-
</p>
<p>
alized in terms of expression, transparency, efficiency, and freedom. Hackers
</p>
<p>
don’t solely derive meaning either through virtual interaction, though, or by
</p>
<p>
making, accessing, and extending public discourse. In-person interaction is
</p>
<p>
also a pervasive feature of their lifeworld, working to confirm the validity of
</p>
<p>
circulating discourse.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="en carne y hueso" ID="ID_1342253065" CREATED="1401832271415" MODIFIED="1401837607451"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 But what this litera-
</p>
<p>
ture fails to substantially address (and sometimes even barely acknowledge)
</p>
<p>
is the existence of face- to-face interactions among these geeks, hackers,
</p>
<p>
and developers.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<arrowlink SHAPE="CUBIC_CURVE" COLOR="#000000" WIDTH="2" TRANSPARENCY="80" FONT_SIZE="9" FONT_FAMILY="SansSerif" DESTINATION="ID_1668184498" STARTINCLINATION="406;0;" ENDINCLINATION="-141;101;" STARTARROW="NONE" ENDARROW="DEFAULT"/>
<node TEXT="hackerspaces" ID="ID_698110566" CREATED="1401832293032" MODIFIED="1401832411586">
<hook NAME="FirstGroupNode"/>
</node>
<node TEXT="makerspaces" ID="ID_555571003" CREATED="1401832295737" MODIFIED="1401832299035"/>
<node TEXT="espacios / conferencias /asociaciones" ID="ID_671792269" CREATED="1401832411580" MODIFIED="1401833283548">
<hook NAME="SummaryNode"/>
<richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 If they live in a location with a high density of geeks, generally big cities with
</p>
<p>
a thriving technology sector (for instance, Amsterdam, Montreal, Munich,
</p>
<p>
Bangalore, Boston, São Paulo, San Francisco, Austin, New York City, and
</p>
<p>
Sydney), face-to-face interactions are more common, especially since geeks
</p>
<p>
are often roommates, or interact through informal hacker associations, col-
</p>
<p>
lectives, and hackers spaces, now quite common in cities across Europe and
</p>
<p>
North America.
</p>
<p>
</p>
<p>
We should not treat networked hacking as a displacement of or replace-
</p>
<p>
ment for physical interaction. These two modes silently but powerfully re-
</p>
<p>
inforce each other.
</p>
<p>
</p>
<p>
[....]
</p>
<p>
</p>
<p>
Even if hackers have come to situate themselves in a vast global commu-
</p>
<p>
nications network, and imagine themselves in terms of networks and virtu-
</p>
<p>
ality, they also have increasingly done so by celebrating their translocality in
</p>
<p>
person. More than ever, hackers participate in and rely on a physical space
</p>
<p>
common to many types of social groups (such as academics, professionals,
</p>
<p>
hobbyists, activists, and consumers)
</p>
<p>
</p>
<p>
Evidence of this appreciation and awareness is everywhere marked, espe-
</p>
<p>
cially at the end of a conference, when participants say their good-byes and
</p>
<p>
find time to reflect on the con[ference]
</p>
<p>
</p>
<p>
[...]
</p>
<p>
</p>
<p>
 They are deeply felt and often freely expressed, which brings
</p>
<p>
hackers not only a new appreciation of their world but also a new way of
</p>
<p>
actually experiencing their lifeworld.
</p>
<p>
</p>
<p>
"""
</p>
<p>
</p>
<p>
Para el tiempo del escrito esto podría estar pasando sólo en las grandes ciudades,
</p>
<p>
pero ahora que el movimiento hacker/maker está más expandido se puede ver
</p>
<p>
en ciudades intermedias (Armenia, Sogamoso, Cali, Medellín, por nombrar algunos
</p>
<p>
en Colombia). Las conferencias y grupos presenciales son ahora más escasos
</p>
<p>
que en el pasado, pero el virage hacia los hacker/maker spaces es notorio.
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
<node TEXT="compensando / celebrando" ID="ID_1868824157" CREATED="1401832883693" MODIFIED="1401833192166"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
As if making up for the nor-
</p>
<p>
mal lack of collective copresence, physical contiguity reaches a high-pitched
</p>
<p>
point.22 For a brief moment in time, the ordinary character of the hackers’
</p>
<p>
social world is ritually encased, engendering a profound appreciation as well
</p>
<p>
as awareness of their labor, friendships, events, and objects that often go un-
</p>
<p>
noticed due to their piecemeal, quotidian nature.
</p>
<p>
"""
</p>
<p>
</p>
<p>
¿Por qué ahora hay menos? Creo que en parte es el cansancio y la vida cotidiana.
</p>
<p>
Los espacios permanentes, a diferencia de las celebraciones, no son tan demandantes
</p>
<p>
y se puede estar vinculado a ellos de manera permanente. La Hackatón  ha venido
</p>
<p>
a ocupar ese lugar de lo intensivo, pero no demandante en términos de logística.
</p>
<p>
</p>
<p>
¿Podrían haber hackatones interconectadas? ¿Cómo cooptar los eventos de gran
</p>
<p>
tamaño (Campus Party, iniciativas gubernamentales) de modo que en ellas pase
</p>
<p>
lo que queremos que ocurra en lugar de esa aproximación instrumental a las comunidades?
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
<node TEXT="conferencias" ID="ID_1825940873" CREATED="1401833394265" MODIFIED="1401833424855"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Instead, hacker conferences are rituals of confirmation, liberation, cel-
</p>
<p>
ebration, and especially reenchantment, where the quotidian affairs of life,
</p>
<p>
work, labor, and social interactions are ritualized, and thus experienced on
</p>
<p>
fundamentally different terms. Through a celebratory condensation, hack-
</p>
<p>
ers imbue their actions with new, revitalized, or ethically charged mean-
</p>
<p>
ings. Lifting life “out of its routine” (Bakhtin 1984, 273), hackers erect a
</p>
<p>
semistructured but highly flexible environment, in which the kinetic energy
</p>
<p>
is nothing short of irresistible and the interactivity is corporeal. These are
</p>
<p>
profound moments of cultural reenchantment whereby participants build
</p>
<p>
and share a heightened experience of each other.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
<node TEXT="auto-organización etílica" ID="ID_473286132" CREATED="1401833601647" MODIFIED="1401833624663"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Participants can change the outcome of the con
</p>
<p>
itself by self-organizing, announcing new sessions, planning events, or buy-
</p>
<p>
ing a lot of alcohol, which when drunk, inadvertently derails other plans.
</p>
<p>
The con’s temporal potency resides in its sheer intensity, a feverish pace
</p>
<p>
of life in which freedom of expression, action, interactivity, and laughter
</p>
<p>
are let loose, and often channeled into securing the bonds behind the “in-
</p>
<p>
tense comradeship” (Turner 1969, 95) undoubtedly felt by many. Reflexivity
</p>
<p>
and reflection are put on momentary hold, in favor of visceral experience.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="sobrevivir a ellas" ID="ID_1811822301" CREATED="1401833674464" MODIFIED="1401848816605"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 By the end, due to sleep deprivation, overconsumption, and interacting with peers, the hackers’ bodies and minds are usually left worn out, torn, and entirely devitalized.
</p>
<p>
Nonetheless, by witnessing others who share one’s passions and especially
</p>
<p>
by freely partaking in those passions, the hacking spirit is actually revital-
</p>
<p>
ized in the long run, after the postcon recovery needed to return to normal
</p>
<p>
life. Participants come to think of their relation to hacking or a particular
</p>
<p>
project in a different light. Above all, any doubts about one’s real connection
</p>
<p>
to virtual projects and relationships are replaced by an invigorated faith in
</p>
<p>
and commitment to this world.
</p>
<p>
</p>
<p>
[...]
</p>
<p>
</p>
<p>
By the end, the play of sameness and difference no longer can make their
</p>
<p>
mark, for bodies exist deflated, slightly corpselike. Unable to process signs
</p>
<p>
of life or even binary, some hackers experience a personal systems crash.
</p>
<p>
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="virtual / no-virtual" ID="ID_1668184498" CREATED="1401837539715" MODIFIED="1401844940578"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
For academics interested in the
</p>
<p>
relationships between virtual and nonvirtual domains, the con can be used to
</p>
<p>
pose important questions about how social actors like hackers, who are rou-
</p>
<p>
tinely immersed in networked digital media, might indigenously conceive of
</p>
<p>
the relationship between the screen and the physical space where bodies meet.
</p>
<p>
</p>
<p>
[...]
</p>
<p>
</p>
<p>
By emphasizing so strongly the human interactivity of the conferences, hack-
</p>
<p>
ers are implicitly agreeing with the idea that virtuality, however meaningful,
</p>
<p>
cannot ever fully replace or mimic face-to-face sociality.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
</node>
</node>
</node>
<node TEXT=" the social metabolism of a typical developer con" ID="ID_580567955" CREATED="1401844971488" MODIFIED="1401845044937" MOVED="1401849398392">
<node TEXT="tecnología para coordinación" ID="ID_1098870700" CREATED="1401845214221" MODIFIED="1401845251635"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Since coordinating the hundreds, sometimes thousands, of hackers at a
</p>
<p>
con can be a bit challenging, geeks naturally turn to technology for help.
</p>
<p>
Even before the start of a conference, organizers erect an IRC channel, mail-
</p>
<p>
ing list, Web page, and wiki. Many geeks, who are coming from out of town,
</p>
<p>
change their cell plans, rent a cell phone, or get a new chip for their cell
</p>
<p>
phone to provide them with cellular service at the local rate.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="hexis" ID="ID_1056979939" CREATED="1401846683169" MODIFIED="1401846705983"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
At the con, these networked and virtual technologies exist in much the same way they
</p>
<p>
ordinarily do. Rarely used in isolation or to replace the “meat world,” they
</p>
<p>
augment interactivity (Hakken 1999; Miller and Slater 2001; Taylor 2006).
</p>
<p>
And hackers have grown adept at fluidly moving between them, cultivating
</p>
<p>
a peculiar incorporated competence—a hexis, or “durable manner of stand-
</p>
<p>
ing, speaking and thereby of feeling and thinking” (Bourdieu 1977, 93) used
</p>
<p>
to negotiate this movement.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="temáticas" ID="ID_952174879" CREATED="1401846753489" MODIFIED="1401846791992"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
despite talks are on technical matters, they usually span multiple topics, such as technol-
</p>
<p>
ogy, law, politics, and cooperative sociality, among many others.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="experimentar pasado presente y futuro
de los proyectos" ID="ID_1712432368" CREATED="1401846810684" MODIFIED="1401848002597"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
While the experience of a con may ostensibly evade representation (or
</p>
<p>
strike participants as entirely fleeting), they are nonetheless important his-
</p>
<p>
torical conduits—perhaps one of the most significant places for simultane-
</p>
<p>
ously experiencing the past, present, and future of a project. During cons,
</p>
<p>
participants make crucial decisions that may alter the character and future
</p>
<p>
course of the developer project.
</p>
<p>
</p>
<p>
[...]
</p>
<p>
</p>
<p>
Different generations of hackers intermix; older
</p>
<p>
ones recollect times past, letting the younger hackers know that things were
</p>
<p>
once quite different. At Debconf4, younger developers added their own sto-
</p>
<p>
ries about how they ended up working on Debian.29 Though information
</p>
<p>
may strike outsiders as mundane, for those involved in the project, learn-
</p>
<p>
ing how its social organization radically differed (“the New Maintainer
</p>
<p>
Process [NMP] for me was emailing Bruce Perens”) or finding out where
</p>
<p>
key Debian servers were once housed (“under x’s desk in his Michigan
</p>
<p>
dorm room”) is nothing short of delectable and engaging
</p>
<p>
"""
</p>
<p>
</p>
<p>
Es similar a muchas reuniones informales pero presenciales en el Hackerspace HackBo.
</p>
<p>
Sin embargo, las conferencias que convocan a la comunidad de software libre se
</p>
<p>
han ido perdiendo y, salvo el FLISoL, ya no quedan eventos e infraestructuras emblemáticas de otras épocas, como El Directorio, las JSL o el SLUD.
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
<node TEXT="intercambiar memorias" ID="ID_282530402" CREATED="1401848047901" MODIFIED="1401848065456"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 This back-and-forth storytelling, especially when
</p>
<p>
based on personal memories and project history, provides an apt exam-
</p>
<p>
ple of the “second-order stories” that Paul Ricoeur identifies as part of an
</p>
<p>
intersubjective process of “exchange of memories.”
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="computador para uno / proyectos compartidos" ID="ID_644715436" CREATED="1401848281469" MODIFIED="1401848318837"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
What makes the shared sociality of projects so interesting is that people
</p>
<p>
do end up working together—in fact relying on each other—even though
</p>
<p>
their instrument usually demands only one operator.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="diversión / trabajo" ID="ID_1606152067" CREATED="1401848395420" MODIFIED="1401848423058"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Other hackers, who had hoped to get a significant amount of work done,
</p>
<p>
entirely fail to do so, perhaps because socializing, sightseeing, nightclubs,
</p>
<p>
and the occasional impromptu concert (after fixing an old church organ)
</p>
<p>
prove a greater draw than late-night hacking.
</p>
<p>
Most hackers, however, intermix play with hacking, giving themselves am-
</p>
<p>
ple opportunity to see the sights, dance the dances, play the games, eat the
</p>
<p>
local cuisine, hit the parks and beaches, and stay put with computers on
</p>
<p>
their laps, hacking away next to others doing the same, generally into the
</p>
<p>
early morning.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Patrones / Expansión" ID="ID_1735793323" CREATED="1401849491146" MODIFIED="1401849554858"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Like a large geologic
</p>
<p>
rock formation, a lifeworld has detectable repetitions, but it clearly exhibits
</p>
<p>
patterns of change. In one era, hackers connected with others through BBSs;
</p>
<p>
now they have transitioned into a larger space of interactivity, tweaking
</p>
<p>
the Internet technology that, as Chris Kelty (2005, 2008) has argued, is the
</p>
<p>
regular basis for their association.
</p>
<p>
In the last decade, the participants in and content of the hacker public
</p>
<p>
have dramatically expanded and diversified (Jordan 2008; Coleman and
</p>
<p>
Golub 2008). Over blogs and at conferences, many geeks engage in a discus-
</p>
<p>
sion with lawyers and media activists about a range of legal as well as tech-
</p>
<p>
nical topics concerning the future of net neutrality, the digital commons, and
</p>
<p>
the expansion of copyright into new domains of production. A day rarely
</p>
<p>
passes without hackers creating or reading the publicly circulating discourse
</p>
<p>
that, in text, represents this lifeworld, otherwise experienced in embodied
</p>
<p>
interactions, maniacal sprints of coding, and laughter poured over the lat-
</p>
<p>
est Dilbert, xkcd cartoon, or Strongbad video at work. Insignificant as each
</p>
<p>
of these moments may be, taken together, they become the remarkable and
</p>
<p>
powerful undercurrent that sustains a shared world.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="meditación / copresencia" ID="ID_546700922" CREATED="1401849657293" MODIFIED="1401849712539"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
While theorists of publics
</p>
<p>
have always noted that face-to-face interactions, such as meetings in salons,
</p>
<p>
are part of the architecture of the public sphere and publics (Habermas
</p>
<p>
1989), there has been little detailed attention given to the ways that physical
</p>
<p>
copresence might sustain and expand discursive forms of mediation.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="¿accesible?" ID="ID_1400293823" CREATED="1401849791410" MODIFIED="1401849948789"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Given that most conferences, even those that
</p>
<p>
are consciously made affordable, usually require long-distance travel, the
</p>
<p>
economics of conferences make them significantly less accessible to certain
</p>
<p>
populations. The poor, the unemployed (or the overly employed who cannot
</p>
<p>
get time off to attend these events), the young, the chronically ill, and those
</p>
<p>
with disabilities often cannot attend. A political economy of the conference
</p>
<p>
can illuminate how members of a public are poised differentially to each
</p>
<p>
other because of their ability or inability to meet in person.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Quizás esto fue lo que acabó con el SLUD y las JSL. Un gran nivel de esfuerzo
</p>
<p>
en los organizadores que terminaba en una baja asistencia y resultados que
</p>
<p>
no se articulaban entre sí con el paso de los años. Mientras que en el norte
</p>
<p>
global estos proyectos son patrocinados y los esfuerzos no son tan grandes
</p>
<p>
en la medida en que el estado funciona mejor, acá la desproporción entre
</p>
<p>
el esfuerzo y los resultados era muy notoria en términos de sostenibilidad.
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
<node TEXT="¿importa del mismo modo?" ID="ID_1761847590" CREATED="1401850082647" MODIFIED="1401850144225"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
“Does this matter to others in the same way as
</p>
<p>
it does to me? In what ways does this matter?” And more than any other
</p>
<p>
event, the hacker conference answers such questions with lucidity and clar-
</p>
<p>
ity. During the con, hackers see themselves. They are collectively performing
</p>
<p>
a world that is an outgrowth of their practices, quotidian daily life, and
</p>
<p>
deepest passions. The con powerfully states that this world, which is usu-
</p>
<p>
ally felt in unremarkable terms, is as important to others as it is to each
</p>
<p>
hacker—a clear affirmation of the intersubjective basis by which we can
</p>
<p>
conceptually posit any sort of lifeworld.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
<node TEXT="Capítulo 2:
A Tale of Two Legal Regimes" ID="ID_813844874" CREATED="1401850157688" MODIFIED="1401850200646" MOVED="1401931258537">
<node TEXT="intro" ID="ID_1364093790" CREATED="1401893928269" MODIFIED="1401893929717">
<node TEXT="robar el alma de la computación" ID="ID_1682086785" CREATED="1401893930937" MODIFIED="1401893962146"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The book ends pessimistically with a programmer lamenting how managers
</p>
<p>
at large computer firms robbed the “soul” of computing away from their
</p>
<p>
makers: “It was a different game now. Clearly, the machine no longer be-
</p>
<p>
longed to its makers” (Kidder 1981, 291).
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="cultura moribunda" ID="ID_669026112" CREATED="1401894041278" MODIFIED="1401894070783"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 “I am the last survivor
</p>
<p>
of a dead culture. And I don’t really belong in the world anymore. And in
</p>
<p>
some ways I feel like I ought to be dead,” Stallman said
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="floreció" ID="ID_1727242430" CREATED="1401894096600" MODIFIED="1401894119658"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Contrary to Stallman’s predictions,
</p>
<p>
but in part because of his actions, hacking did not simply survive; it flour-
</p>
<p>
ished, experiencing what we might even portray as a cultural renaissance
</p>
<p>
whose defining feature is the control over the hackers’ means of production:
</p>
<p>
software and source code.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Feudalismo informático" ID="ID_299887337" CREATED="1401894202562" MODIFIED="1401894220949"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
“information feudalism” (Drahos and Braithwaite 2002). Never before
</p>
<p>
has a single legal regime of copyrights and patents reigned supreme across
</p>
<p>
the globe, and yet never before in the short history of intellectual property
</p>
<p>
law have we been graced with such powerful alternatives and possibilities,
</p>
<p>
best represented by free software and the host of projects that have followed
</p>
<p>
directly in its wake.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
<node TEXT="conciencia política/legal" ID="ID_877793301" CREATED="1401896528662" MODIFIED="1401896558087"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 hackers have “learned to see their own lives as part of a gen-
</p>
<p>
eral history of conflict”—a consciousness not always steeped primarily in
</p>
<p>
class struggle, as was the case with the early industrialists/workers described
</p>
<p>
by Thompson, but instead tied to legal battles.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="alcances fuera del software" ID="ID_1297216453" CREATED="1401896603543" MODIFIED="1401896638611"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 Yet as the domain of free software has grown and matured, it
</p>
<p>
has without doubt shifted the axis of intellectual property law, providing a
</p>
<p>
model that has inspired others to build similar endeavors in various fields
</p>
<p>
stretching from journalism to science. Thus, one of the most profound po-
</p>
<p>
litical effects of free software has been to weaken the hegemonic status of
</p>
<p>
intellectual property law; copyright and patents now have company.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
</node>
<node TEXT="1970 - 1984: The commodification of software" ID="ID_1467165051" CREATED="1401896975696" MODIFIED="1401896991004">
<node TEXT="razones utilitarias para escribir software" ID="ID_1781866443" CREATED="1401897999000" MODIFIED="1401898046093"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Although at the time Gates and Allen could not have foreseen just how
</p>
<p>
important copyrights and patents would become to secure their company’s
</p>
<p>
financial success, they were already justifying their position with one of the
</p>
<p>
most common utilitarian rationales for intellectual property law. For “good
</p>
<p>
software” to be written, they insisted, authors must be given a financial in-
</p>
<p>
centive in the form of copyrights, and therefore be given tight control over
</p>
<p>
the reproduction of software.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="neoliberalismo" ID="ID_461918705" CREATED="1401898139239" MODIFIED="1401898173408"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 In addition, under US president Ronald Reagan, the glimmer-
</p>
<p>
ings of what is now known as neoliberalism—an ideology of enlightened
</p>
<p>
selfi shness marshaled by a government catering to big business in the name
</p>
<p>
of laissez- faire economics—flickered brightly within the US political and
</p>
<p>
economic landscape.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="“broad rights and narrow exceptions.”" ID="ID_1060105727" CREATED="1401898267730" MODIFIED="1401898313049"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 By 1980, legislators amended the
</p>
<p>
statute to officially include software, making statutory what CONTU had
</p>
<p>
recommended. Copyright applies to the “expressive” implementations of a
</p>
<p>
software application, and covers the program code along with any graphic
</p>
<p>
images and documentation.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="patentes" ID="ID_1531481807" CREATED="1401898397211" MODIFIED="1401898423223"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
In the late 1970s, patents were still off-limits. Courts considered soft-
</p>
<p>
ware algorithms (the underlying recipes or formulas that specify how parts
</p>
<p>
of a program do their job) to be mathematical processes, not machines or
</p>
<p>
mechanical devices, and thus unfit for patent protection. You could copy-
</p>
<p>
right the program’s source code, but you couldn’t patent what the code did.
</p>
<p>
According to Adam Jaffe, before 1980 the US Department of Justice, Fed-
</p>
<p>
eral Trade Commission, and the US federal courts were far more reluctant
</p>
<p>
than they are today to uphold disputed patents in court. Interpreting pat-
</p>
<p>
ents through antitrust law, courts and regulators often ruled against them,
</p>
<p>
concluding they were anticompetitive. This stance was “essentially reversed
</p>
<p>
in 1980” (Jaffe 1999, 3; see also Drahos and Braithwaite 2002; Sell 2003)
</p>
<p>
and culminated in a “historically unprecedented surge in patenting by U.S.
</p>
<p>
inventors” (Jaffe 1999, 1).7 By the mid-1980s, courts ruled that new ob-
</p>
<p>
jects were eligible for patent protection. For example, starting in the 1980s,
</p>
<p>
courts deemed new materials, like modified bacteria, genes, algorithms, and
</p>
<p>
eventually business methods, as suitable for patents. In the 1990s, judges
</p>
<p>
redefined software as a technical invention akin to physical machines (Jaffe
</p>
<p>
and Lerner 2004). Patents and copyrights, used together, now offer the soft-
</p>
<p>
ware industry multiple points of control over distinct components of indi-
</p>
<p>
vidual software programs.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="1984 - 1991: Hacking and its discontents" ID="ID_1176894920" CREATED="1401898436073" MODIFIED="1401898451581">
<node TEXT="revenge programmer" ID="ID_1855388711" CREATED="1401901348334" MODIFIED="1401901370933"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
In 1982, Stallman sequestered himself in near isolation; for the next two
</p>
<p>
years, he adopted the persona of a revenge programmer. He re-created the
</p>
<p>
changes made to the LISP OS by Symbolics, and then offered the altered
</p>
<p>
version to its competitor, Lisp Machine Incorporated.9 Stallman’s incarna-
</p>
<p>
tion as a revenge programmer, during which time he matched “the work of
</p>
<p>
over a dozen world-class hackers” (Levy 1984, 426), is now recognized as
</p>
<p>
legendary—indeed, nothing short of one of the greatest feats in program-
</p>
<p>
ming history.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="recursive public" ID="ID_605866790" CREATED="1401901472577" MODIFIED="1401901528912"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 Unix was growing increasingly popular among geeks all
</p>
<p>
over the world, and as Kelty (2008) has shown, was already binding geeks
</p>
<p>
together in what he identifies as a recursive public—a public formed by
</p>
<p>
discussion, debate, and the ability to modify the conditions of its formation,
</p>
<p>
which in this case entailed creating and modifying software.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<arrowlink SHAPE="CUBIC_CURVE" COLOR="#000000" WIDTH="2" TRANSPARENCY="80" FONT_SIZE="9" FONT_FAMILY="SansSerif" DESTINATION="ID_1599442725" STARTINCLINATION="630;0;" ENDINCLINATION="630;0;" STARTARROW="NONE" ENDARROW="DEFAULT"/>
</node>
<node TEXT="leyes hackeables / prohibido prohibir" ID="ID_1437405780" CREATED="1401902349271" MODIFIED="1401902402375"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Stallman approached the law much like a hacker treats technology: as
</p>
<p>
a system that by virtue of being systemic and logical, is hackable. In other
</p>
<p>
words, he relied on the hacker technical tactic of clever reuse to imagina-
</p>
<p>
tively hack the law by creating the GNU GPL, a near inversion of copyright
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
<node TEXT="evitar la dominación" ID="ID_1600009554" CREATED="1401902532400" MODIFIED="1401902630767"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Because the
</p>
<p>
idea of GNU is to make possible for people to do things with their com-
</p>
<p>
puters without accepting [the] domination of someone else. Without
</p>
<p>
letting some owners of software say, “I won’t let you understand how
</p>
<p>
this works; I’m going to keep you helplessly dependent on me and if
</p>
<p>
you share with your friends, I will call you a pirate and put you in jail."
</p>
<p>
</p>
<p>
<b>The creation of the FSF and especially the copyleft were intentional acts </b>
</p>
<p>
<b>of political resistance to halt the increasing proprietization of information. </b>
</p>
<p>
<b>Yet Stallman did not launch a radical politics against capitalism or frame his </b>
</p>
<p>
<b>vision in terms of social justice.</b> Rather, he circumscribed his political aims,
</p>
<p>
limiting them to securing a space for the technocultural values of his passion
</p>
<p>
and lifeworld—computer hacking.
</p>
<p>
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
</node>
<node TEXT="1991 - 1998: Silent Revolutions" ID="ID_807329132" CREATED="1401916912659" MODIFIED="1401916922301">
<node TEXT="Neoliberalismo: Regulaciones globales" ID="ID_1932282668" CREATED="1401917169088" MODIFIED="1401917295124"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
These extensive legal changes, mandated by global regulatory institu-
</p>
<p>
tions, are an example of one of the central contradictions in the neoliberal
</p>
<p>
instantiation of free trade. Neoliberalism champions the rights of individu-
</p>
<p>
als, deems monopolies regressive, and relishes establishing a world free of
</p>
<p>
government regulation, so that goods, and especially capital, can cross na-
</p>
<p>
tional boundaries with little or no friction (Ong 2006). In practice, how-
</p>
<p>
ever, the actual instantiation of neoliberal free trade requires active state
</p>
<p>
intervention, regulation, and monopolies (Harvey 2005; Klein 2008). And
</p>
<p>
the global regulation of intellectual property law is perhaps one of the clear-
</p>
<p>
est instances of the contradictory underpinnings of neoliberal practice— a
</p>
<p>
monopoly mandated by trade associations as a global precondition for so-
</p>
<p>
called free trade.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="invisibilidad" ID="ID_1830402402" CREATED="1401917395478" MODIFIED="1401917470681"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 “In a neoliberal world that was both
</p>
<p>
in love with high technology and that seemed completely stuck in the as-
</p>
<p>
sumption that innovation only sprung from the unfettered pursuit of profit,
</p>
<p>
Stallman’s approach was so different as to be almost invisible.”  However
</p>
<p>
muted Stallman’s approach was in the early 1990s, free software would
</p>
<p>
soon experience massive growth, breaking away from its geeky enclave to
</p>
<p>
instigate a radical and fundamental rethinking of the assumptions that in
</p>
<p>
the 1990s still worked to marginalize Stallman’s “crazy” ideals.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Escoger la GPL" ID="ID_349918134" CREATED="1401917666736" MODIFIED="1401917700648"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
In a 1994 interview, Torvalds remarked that choosing the GPL license was
</p>
<p>
“one of the very best design decisions I ever did, along with accepting code
</p>
<p>
that was copyrighted by other holders (under the same copyright condi-
</p>
<p>
tions, of course).”16 Pairing the GNU project with Linux was also a marriage
</p>
<p>
between the purely technical motivations of Torvalds and the philosophical,
</p>
<p>
political motivations of Stallman—a marriage that would come to see some
</p>
<p>
tense moments in the future.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
<node TEXT="Nuevos liderazgos: técnicos + administrativos" ID="ID_1175591727" CREATED="1401917828628" MODIFIED="1401917897423"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The Linux kernel development project helped usher in a new era of net-
</p>
<p>
worked hacking, in which project leadership validates its status as much
</p>
<p>
through its ability to evaluate and coordinate contributions from others as
</p>
<p>
through the leaders’ own technical prowess. This mature form of networked
</p>
<p>
hacking differed in at least three respects from previous instances of hacker
</p>
<p>
collaboration:
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="production was not affi liated solely with a single institution;" ID="ID_874583640" CREATED="1401917913753" MODIFIED="1401917933396"/>
<node TEXT="production occurred largely independent of market pressures and conditions;" ID="ID_1753189980" CREATED="1401917974647" MODIFIED="1401917985998"/>
<node TEXT="and contributions, from previously unknown third parties, were encouraged
and, if deemed technically helpful, accepted." ID="ID_542161655" CREATED="1401917986800" MODIFIED="1401917988355"/>
</node>
<node TEXT="Poner en práctica a Stallman" ID="ID_1331061160" CREATED="1401918175518" MODIFIED="1401918203595"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Stallman’s intentional politics of resistance, however crucial
</p>
<p>
to the viability of software freedom as a mode of legal production, was
</p>
<p>
incomplete without the participation of social actors also willing to openly
</p>
<p>
experiment with new possibilities whose future success was up in the air.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="prácticas domésticas y prácticas públicas" ID="ID_934820028" CREATED="1401918279056" MODIFIED="1401918306819"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 Just as the hardware hobbyists of the 1970s were thrilled
</p>
<p>
at the arrival of the Altair for bringing computing one step closer to home,
</p>
<p>
hackers of the 1990s were excited that Linux brought their beloved Unix
</p>
<p>
architecture into the private sanctuary of their personal computer. Again,
</p>
<p>
domestic production helped fuel a public practice.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="reconfiguración del entorno" ID="ID_599138141" CREATED="1401918334403" MODIFIED="1401918355268"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
All of these elements—material objects, legal agreements, leadership
</p>
<p>
styles, and human practical experimentation—were significant agents and
</p>
<p>
actors (Latour 1988) in the constitution of a robust sociotechnical move-
</p>
<p>
ment. Although collaboration had previously existed in the university hacker
</p>
<p>
community, it reached a new depth, breadth, and salience through net-
</p>
<p>
worked hacking, in the process reconfiguring the environment within which
</p>
<p>
free software development could take place.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="1998 - 2004: Triumph of Open Source and Ominous DMCA" ID="ID_1893663553" CREATED="1401918488377" MODIFIED="1401918509007">
<node TEXT="del hobby al capitalismo" ID="ID_1744810489" CREATED="1401918630060" MODIFIED="1401918682731"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
All this activity signaled that although free software was
</p>
<p>
still expanding through grassroots energy, hackers were clearly moving it
</p>
<p>
much closer into the orbit of high-tech capitalist entrepreneurialism. Amid
</p>
<p>
this trajectory, the last-ditch effort of one famous company, Netscape, at
</p>
<p>
economic survival and a name change would bring free software from the
</p>
<p>
geek underground out into the open, in full public view, and even on to the
</p>
<p>
trading floor of the New York Stock Exchange.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="For Raymond, aligning hacking with the capitalist
spirit would allow hackers to accrue socially respectable forms of prestige." ID="ID_1053956888" CREATED="1401919139109" MODIFIED="1401919140719"/>
</node>
<node TEXT="word rebranding" ID="ID_1237220205" CREATED="1401919011844" MODIFIED="1401919072053"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The group solved this problem through a process of linguistic refram-
</p>
<p>
ing (Lakoff 2004), replacing the term free software with open source. They
</p>
<p>
wanted the word open to override the ethical messages and designate what
</p>
<p>
they were touting simply as a more efficient development methodology. They
</p>
<p>
knew, however, that creating a new image for open source would “require
</p>
<p>
marketing techniques (spin, image building, and re-branding)” (Raymond
</p>
<p>
1999, 211)—a branding effort that some of the participants were more than
</p>
<p>
willing to undertake. Eric Raymond, who had recently written what would
</p>
<p>
become an influential article on free software, “The Cathedral and the Ba-
</p>
<p>
zaar,” took it on himself to become the mouthpiece and icon for this new
</p>
<p>
open-source marketing strategy.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
<node TEXT="Winner" ID="ID_1706743232" CREATED="1401919055347" MODIFIED="1401919065932"/>
<node TEXT="Prug" ID="ID_427759310" CREATED="1401919066311" MODIFIED="1401919068692"/>
</node>
<node TEXT="Gates: Linux no es una amenaza" ID="ID_766396518" CREATED="1401919429746" MODIFIED="1401919491999"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 “popular newcom-
</p>
<p>
ers such as Linux pose no threat to Windows. Like a lot of products that
</p>
<p>
are free, you get a loyal following even though it’s small. I have never had a
</p>
<p>
customer mention Linux to me” (quoted in Lea 1999).
</p>
<p>
</p>
<p>
Despite Gates’s proclamations, top-level managers were writing anxious
</p>
<p>
internal memos about the threat posed by open source— memos that were
</p>
<p>
eventually leaked online by a Microsoft employee. They revealed that the
</p>
<p>
Redmond, California, giant was in fact eminently concerned by the “loyal
</p>
<p>
following”:
</p>
<p>
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="ironía histórica" ID="ID_1525702465" CREATED="1401919659963" MODIFIED="1401919693252" MOVED="1401919696681"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
has been received as one of the ultimate historical
</p>
<p>
ironies that many geeks savored. Since Gates’s famous 1976 letter to hobby-
</p>
<p>
ists is part of hacker cultural lore, it was doubly ironic to have his admon-
</p>
<p>
ishment against the Homebrew hobbyists— “One thing you do is prevent
</p>
<p>
good software from being written”—historically nullified twenty-two years
</p>
<p>
later due to the action taken by hobbyists.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="apertura, pero no libertad" ID="ID_891812377" CREATED="1401919884023" MODIFIED="1401919918773"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Not surprisingly, Stallman was deeply concerned
</p>
<p>
and felt that he had lost control over the crucial message of freedom—a sen-
</p>
<p>
timent he expressed in a 1998 interview with a sympathetic Bay Area re-
</p>
<p>
porter. Stallman remarked that “certain people are trying to rewrite history,”
</p>
<p>
concluding that he might be denied his “place in the movement” (quoted in
</p>
<p>
Leonard 1998). He was afraid that the GNU project’s message of freedom
</p>
<p>
and sharing would get forever squashed, buried under the commercial pros-
</p>
<p>
pecting characteristic of the dot-com boom.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="hacer las éticas subyacentes visibles" ID="ID_615555187" CREATED="1401923283212" MODIFIED="1401923577371"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 its success in the commercial sphere had the effect of
</p>
<p>
rendering visible the underlying ethics of free software to a much larger
</p>
<p>
audience than the FSF and Stallman had ever reached.22 By turning Linux
</p>
<p>
and open source into household names, many more people learned about
</p>
<p>
not just open source but also the ethical foundations—sharing, freedom,
</p>
<p>
and collaboration—of free software production. In other words, historical
</p>
<p>
outcomes proved to be more unpredictable, complex, and ultimately ironic
</p>
<p>
than anyone could have ever imagined.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Sin embargo esto no pasa con Android. Una ironía que discutíamos con un
</p>
<p>
amigo es que había llegado el software libre, pero no la libertad. Los instrumentos
</p>
<p>
de vigilancia y control incorporados en el sistema operativo son fuertes y a favor
</p>
<p>
de una empresa que está afiliada a la <b>economía de la vigilancia</b>, como llamaría
</p>
<p>
Jaron Lanier a lo que hace Google. Otro tipo de posibilidades se podrían lograr
</p>
<p>
con sistemas operativos como los de Cyanogen Mod colocados en dichos dispositivos,
</p>
<p>
así que cierta resistencia en los márgenes aún es posible.
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
</node>
<node TEXT="academia" ID="ID_371627875" CREATED="1401923624540" MODIFIED="1401923674127"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
corporations were not the only entities and actors to learn about as well as
</p>
<p>
embrace F/OSS. Influential academic lawyers like James Boyle, Yochai Ben-
</p>
<p>
kler, and Lawrence Lessig, who were all concerned with diminishing public
</p>
<p>
access to knowledge, were studying the dynamics of F/OSS, and using them
</p>
<p>
as the prime example to argue persuasively for alternatives and moderation
</p>
<p>
in intellectual property law.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="contra-globalización" ID="ID_1656735266" CREATED="1401923733111" MODIFIED="1401923777511"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
For example, seasoned political activists
</p>
<p>
who were part of the Independent Media Centers (IMC) first established in
</p>
<p>
1999, during the heat of the counterglobalization protests raging at the time
</p>
<p>
in many European and US cities, were posting news and photos on Web
</p>
<p>
sites powered by free software. Aware of the social and political implica-
</p>
<p>
tions of free software, some of these IMC organizers ideologically aligned
</p>
<p>
the meaning of free software with a radical political outlook (B. Coleman
</p>
<p>
2005; Pickard 2006; Milberry 2009).
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="modelo a seguir" ID="ID_1869947912" CREATED="1401923899586" MODIFIED="1401923916359"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 As such, F/OSS has attained a robust sociopolitical life
</p>
<p>
outside the digital world as a touchstone for like-minded projects in art, law,
</p>
<p>
and journalism—some notable illustrations being MIT’s OpenCourseWare
</p>
<p>
Project, School Forge, and the BBC’s decision to open its archives under a
</p>
<p>
Creative Commons license.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="DMCA" ID="ID_1867240137" CREATED="1401924012853" MODIFIED="1401924043910"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 These industries successfully
</p>
<p>
pushed for a bill—the DMCA—that fundamentally rewrote intellectual
</p>
<p>
property law by granting copyright owners technological control over digi-
</p>
<p>
tized copyright material. The main thrust of the act, with a few narrowly
</p>
<p>
defined exceptions, is that it prohibits the circumvention of access and copy
</p>
<p>
control measures that publishers place on copyrighted work.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="anti copyright" ID="ID_811133305" CREATED="1401924130212" MODIFIED="1401924161702"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
“Digital Millennium Copyright Act” a misnomer; it is an “Anti-
</p>
<p>
copyright act” (Vaidhyanathan 2004, 85), since the DMCA grants copyright
</p>
<p>
holders the right to <b>“circumvent” the few restrictions built into copyright </b>
</p>
<p>
<b>law such as expiration terms, first sale, and fair use</b>.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="mensaje totalitario
de los monopolios" ID="ID_1529200074" CREATED="1401924338232" MODIFIED="1401924385203"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The industry was more than ready to follow through with extreme measures to
</p>
<p>
control the production of technology, which also meant controlling what
</p>
<p>
hackers did on their personal computers in the privacy of their homes. For
</p>
<p>
many hackers, this meant controlling thought itself.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="activo la respuesta civil" ID="ID_283663616" CREATED="1401930500968" MODIFIED="1401930528895" TEXT_SHORTENED="true"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
“these statutes [the DMCA and the Sonny Bono act] motivated a
</p>
<p>
number of public interest groups in a way that had never occurred before.
</p>
<p>
Up until the passing of this legislation, corporate interests lobbied for IP
</p>
<p>
expansion without much, if any public comment.”
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
<node TEXT="2005 antipatentes Europa" ID="ID_703911742" CREATED="1401930818537" MODIFIED="1401930849580"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 To take one prominent
</p>
<p>
illustration, in 2005 the European Parliament overwhelmingly rejected a
</p>
<p>
proposed software patent directive that was under consideration for a num-
</p>
<p>
ber of years. This decision came after pressure from a grassroots movement
</p>
<p>
that engaged in years of demonstrations, many of them organized and at-
</p>
<p>
tended by F/OSS developers (Karanovic 2010).
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
</node>
<node TEXT="Parte II
Codes of Value" ID="ID_1705944951" CREATED="1401931374623" MODIFIED="1401931387728">
<node TEXT="Capítulo 3
The Craft and Craftiness of Hacking" ID="ID_1139792851" CREATED="1401931487038" MODIFIED="1401931537139">
<node TEXT="pragmática hacker" ID="ID_1490715004" CREATED="1401936093213" MODIFIED="1401936099052">
<node TEXT="poesía" ID="ID_557141378" CREATED="1401931684995" MODIFIED="1401931719127" MOVED="1401936106296"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
With this transformation of “prose” into
</p>
<p>
terse “poetry,” the developer displays a mastery of the technical aspect of
</p>
<p>
the language.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="reconocimiento de pares" ID="ID_660752511" CREATED="1401931846796" MODIFIED="1401931871417" MOVED="1401936106305"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Hackers do not treat all forms of expression, technol-
</p>
<p>
ogy, and production as original and worthy expressions of selfhood. Instead,
</p>
<p>
one must constantly manifest, in the face of one’s peers, a discriminating and
</p>
<p>
inventive mind by performing its existence through exceptionally ingenious
</p>
<p>
and clever acts.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="tensiones" ID="ID_511189154" CREATED="1401933358004" MODIFIED="1401933360191" MOVED="1401936106316">
<node TEXT="" ID="ID_805988908" CREATED="1401933361609" MODIFIED="1401933361609">
<node TEXT="individualismo" ID="ID_1975844946" CREATED="1401933364890" MODIFIED="1401933534133">
<hook NAME="FirstGroupNode"/>
</node>
<node TEXT="colectivismo" ID="ID_281097316" CREATED="1401933367392" MODIFIED="1401933495767"/>
<node TEXT="meritocracia" ID="ID_999109718" CREATED="1401933534129" MODIFIED="1401933542971">
<hook NAME="SummaryNode"/>
</node>
</node>
<node TEXT="" ID="ID_863081336" CREATED="1401933370040" MODIFIED="1401933370040">
<node TEXT="autoría" ID="ID_635745943" CREATED="1401933384776" MODIFIED="1401933390546"/>
<node TEXT="indiviudualidad" ID="ID_150571666" CREATED="1401933391468" MODIFIED="1401933488619"/>
<node TEXT="creatividad" ID="ID_376385732" CREATED="1401933518896" MODIFIED="1401933522055"/>
<node TEXT="propiedad" ID="ID_785381129" CREATED="1401933522243" MODIFIED="1401933524927"/>
</node>
</node>
<node TEXT="glitches / bugs en smoking" ID="ID_1265797908" CREATED="1401934269823" MODIFIED="1401934308786" MOVED="1401936106325"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Problems are so central to software that some have even
</p>
<p>
portrayed “glitches” as the “manifestation of genuine software aesthetic”
</p>
<p>
(Goriunova and Shulgin 2008, 111).
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
<node TEXT="computación" ID="ID_1125169215" CREATED="1401934371534" MODIFIED="1401934410504" MOVED="1401936106333"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 an “endlessly repeatable col-
</p>
<p>
lusion of freedom and determinism—the warp and woof of fixed rules and
</p>
<p>
free play, of running code and variable input.” Because of constraints and
</p>
<p>
the complexity of coding, to hack up solutions effectively, as Michael Fischer
</p>
<p>
(1999, 261) notes, requires “a constant need for translation, interfacing,
</p>
<p>
sharing, and updating.”
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="hacking: límites y potencial" ID="ID_1525887643" CREATED="1401935182325" MODIFIED="1401935248234" MOVED="1401936106343"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
As part of this practical capacity, the very nature of hacking—turning
</p>
<p>
a system against itself—is the process of using existing code, comments,
</p>
<p>
and technology for more than what their original authors intended. This is
</p>
<p>
the paradox of constraint. Since many technical objects are simultaneously
</p>
<p>
bound by certain limits yet exhibit potential excesses (Star and Griesemer
</p>
<p>
1998), during the course of their existence, they can be exploited and redi-
</p>
<p>
rected toward new paths of functionality by acts of hacking.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
<node TEXT=" Hacking is where craft and
craftiness converge." ID="ID_346611231" CREATED="1401935320350" MODIFIED="1401935323831"/>
</node>
<node TEXT="trabajo / placer" ID="ID_1291677046" CREATED="1401935211515" MODIFIED="1401935426387" MOVED="1401936106352"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 Sometimes hackers will be
</p>
<p>
motivated by a work-oriented goal, as is/was the case with DMH. At other
</p>
<p>
times, they are motivated to hack for the sheer pleasure of doing so, as
</p>
<p>
Espe emphasized. In either case, frustration and pleasure are fundamental
</p>
<p>
to hacking.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="límites entre el yo y el artefacto" ID="ID_559083494" CREATED="1401935455231" MODIFIED="1401935952638" MOVED="1401936106361">
<font BOLD="true"/>
<richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
A lifetime of creative and pleasurable technical production that often
</p>
<p>
depends on computers also blurs the line between selves and objects. As fa-
</p>
<p>
mously phrased by Sherry Turkle (1984), computers are a hacker’s “second
</p>
<p>
self.” The hacker relationship to computers and software, though, rarely
</p>
<p>
exists in a steady state in which the self unproblematically melds with this
</p>
<p>
object to catapult hackers into a posthuman, postmodern state of being.
</p>
<p>
</p>
<p>
[...]
</p>
<p>
</p>
<p>
In Heidegger’s cartography, an object strikes its users as familiar and be-
</p>
<p>
yond the scope of critical awareness. Its social meaning is held in place
</p>
<p>
through regular patterns of use and circulation. But when we misuse an ob-
</p>
<p>
ject (a spoon used as a knife or a can opener utilized as a hammer) or when
</p>
<p>
an object malfunctions, its thingness is laid bare in the sense that its material
</p>
<p>
characteristic becomes evident. As noted by scholar of things and stuff Bill
</p>
<p>
Brown (2001, 4), “the story of objects asserting themselves as things is the
</p>
<p>
story of how the thing really names less an object than a particular subject-
</p>
<p>
object relation.”
</p>
<p>
"""
</p>
<p>
</p>
<p>
La idea del "objeto amado" y la "cosa recalcitrante" citada por Coleman la he
</p>
<p>
vivido en carne propia y visto en otros compañeros y compañeras de oficio.
</p>
<p>
Nuestras máquinas están tremendamente afinadas para nuestros gustos,
</p>
<p>
pero también medio rotas permanentemente debido a la naturaleza
</p>
<p>
experimental de las mismas.
</p>
<p>
</p>
<p>
Pedir captura de pantalla a Antonio.
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="cosa / objeto | desde / sobre la tecnología" ID="ID_1625569277" CREATED="1401935999740" MODIFIED="1402407784213" MOVED="1401936106369"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 There are times when hack-
</p>
<p>
ers work with computers, and in other cases they work on them. Much
</p>
<p>
of hacker technical practice can be described as an attempt to contain the
</p>
<p>
thingness of computers that arises through constant problems and con-
</p>
<p>
straints by transforming it back into a pacified, peaceful object that then
</p>
<p>
becomes an ideal vehicle for technical production as well as creative expres-
</p>
<p>
sion.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<arrowlink SHAPE="CUBIC_CURVE" COLOR="#000000" WIDTH="2" TRANSPARENCY="80" FONT_SIZE="9" FONT_FAMILY="SansSerif" DESTINATION="ID_244818281" STARTINCLINATION="485;0;" ENDINCLINATION="485;0;" STARTARROW="NONE" ENDARROW="DEFAULT"/>
</node>
</node>
<node TEXT="hacker cleverness" ID="ID_352688809" CREATED="1401936143278" MODIFIED="1401936150810">
<node TEXT="artesanía e ingenio" ID="ID_1961410628" CREATED="1401936226529" MODIFIED="1401936262414"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 Despite this [flame wars], hackers otherwise share an ideal about how labor and production should proceed: with remarkable craftiness and wit.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="humor" ID="ID_942901900" CREATED="1401936356514" MODIFIED="1401937507075"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Hackers liberally enjoy hacking almost anything, and
</p>
<p>
because their cultivated technical practice requires an awareness and rear-
</p>
<p>
rangement of form, they are able to easily transfer embodied mental dis-
</p>
<p>
positions into other arenas. To put it bluntly, because hackers have spent
</p>
<p>
years, possibly decades, working to outsmart various technical constraints,
</p>
<p>
they are also good at joking. Humor requires a similarly irreverent, fre-
</p>
<p>
quently ironic stance toward language, social conventions, and stereotypes
</p>
<p>
(Douglas 1975).
</p>
<p>
</p>
<p>
[...]
</p>
<p>
</p>
<p>
 Hackers discretely embed nuanced, clever and frequently
</p>
<p>
nonfunctional jokes within what are otherwise completely rational, con-
</p>
<p>
ventional statements of function. Yet hackers never use jokes to undermine
</p>
<p>
the functionality or trustworthiness of the code or documentation. These
</p>
<p>
technical artifacts are judged seriously by geeks. The presence of wit only
</p>
<p>
works to add to the value of the rational content by reminding the user
</p>
<p>
that behind these highly systematized genres, there is a discriminating and
</p>
<p>
creative individual.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="puede establecer jerarquías" ID="ID_520282965" CREATED="1401937647058" MODIFIED="1401937683576"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 In certain cases and types of groups, joking can establish
</p>
<p>
and maintain hierarchies as well as social boundaries by, say, delineating so-
</p>
<p>
cial roles (Gusterson 1998; Mulkay 1988; Radcliffe-Brown 1952). In other
</p>
<p>
cultural and historical contexts, humor pushes the envelope of conceptual
</p>
<p>
boundaries in ways that may be fleeting and frivolous (Douglas 1975), or
</p>
<p>
politically subversive (Bakhtin 1984; Critchley 2002). In other words, be-
</p>
<p>
cause the effect, purpose, and even form of humor are deeply context de-
</p>
<p>
pendent, culturally inflected, and historically moored, it is a useful tool for
</p>
<p>
analyzing broader forms of cultural meaning.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="auto-referencial" ID="ID_336001848" CREATED="1401937718862" MODIFIED="1401937735334"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 joking has no strict functional utility, and speaks to
</p>
<p>
the inherent appeal of creativity and cleverness for their own sake. Joking
</p>
<p>
is a self-referential exercise that designates the joker as an intelligent person
</p>
<p>
and cleverness as autonomously valuable.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="huevos de pascua" ID="ID_618936452" CREATED="1401937810665" MODIFIED="1401937881159"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 Recall that many jokes, such as technical Easter eggs, are re-
</p>
<p>
ceived as pleasurable gifts. They not only break the monotony and grind
</p>
<p>
of sitting at the computer, usually for hours a day as one churns out code
</p>
<p>
or resolves problems, but also remind hackers of their shared experiences.
</p>
<p>
“One might say that the simple telling of a joke,” writes philosopher Simon
</p>
<p>
Critchley (2002, 18), “recalls us to what is shared in our everyday practices.
</p>
<p>
[ . . . ] So, humor reveals the depth of what we share.” If humor creates fi ne
</p>
<p>
distinctions, it also levels the ground, because in the very moments of laugh-
</p>
<p>
ter, hackers implicitly recognize and celebrate the shared world of meaning
</p>
<p>
in which they work.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="preservar la humanidad frente
a la racionalidad maquinal" ID="ID_1519251061" CREATED="1401937938920" MODIFIED="1401973284198"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 and so can also be seen as
</p>
<p>
a mechanism to preserve hackers’ humanity (and sanity) in the face of the
</p>
<p>
merciless rationale of the machine they engage with everyday. When humor
</p>
<p>
is woven into the actual code or technical artifacts animating the machine,
</p>
<p>
it brings otherwise-mechanic language directly and unmistakably into the
</p>
<p>
realm of human communication.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
</node>
<node TEXT="reinventar la rueda" ID="ID_1885619389" CREATED="1401973368962" MODIFIED="1401973389220"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
And although hackers claim it is abominable to reinvent the wheel, in practice, they are
</p>
<p>
constantly doing so as they follow their own creative instincts and visions.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Communal populism and Individual Elitism" ID="ID_1031955790" CREATED="1401973871474" MODIFIED="1401989790852"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Hence, even while hackers are on a path toward self-development, this
</p>
<p>
self-fashioning is intimately bound to others, not simply because of a love
</p>
<p>
of tinkering or the dependence derived from collaboration, but because
</p>
<p>
any meritocratic order based on expertise fundamentally requires others for
</p>
<p>
constant evaluation as well. Hackers use the path of humor, taunt, jousting,
</p>
<p>
boasting, and argument for such expressions of technical taste and worthi-
</p>
<p>
ness, and in the process, cultivate themselves as expert hackers.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
<node TEXT="cooperación / autoresolución" ID="ID_1197769123" CREATED="1401980435691" MODIFIED="1401980591672"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
If hacker pragmatics oscillate between a respect and disrespect for form,
</p>
<p>
hacker sociality alternates between communal populism and individual
</p>
<p>
elitism. [...]  But there is also
</p>
<p>
an elitist stance that places an extremely high premium on self-reliance, in-
</p>
<p>
dividual achievement, and meritocracy.8 While the populist stance affirms
</p>
<p>
the equal worth of everyone who contributes to an endeavor, the elitist one
</p>
<p>
distributes credit, rewarding on the basis of superior accomplishment, tech-
</p>
<p>
nical prowess, and individual talent—all judged meticulously by other hack-
</p>
<p>
ers. Hackers will spend hours helping each other, working closely together
</p>
<p>
through some problem. Yet they also engage in agonistic practices of techni-
</p>
<p>
cal jousting and boasting with peers, and in turn, this works to create hier-
</p>
<p>
archies of difference among this fraternal order of “elite wizards.”
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="RTFM" ID="ID_870111032" CREATED="1401980729133" MODIFIED="1401980775648"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
On the other hand, hackers often express a commitment to self-reliance,
</p>
<p>
which can be at times displayed in a quite abrasive and elitist tone. The most
</p>
<p>
famous token of this stance is the short quip “Read the Fucking Manual”
</p>
<p>
(RTFM). It is worth noting that accusations or RTFM replies are rarer than
</p>
<p>
instances of copious sharing.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="documentación" ID="ID_1188651016" CREATED="1401988052114" MODIFIED="1401988196253"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
RTFM is a comedic, though stern, form of social discipline. It pushes other
</p>
<p>
hackers to learn and code for themselves as well as affirms that effort has
</p>
<p>
been put into documentation—an accessible form of information that ben-
</p>
<p>
efits the group—but in a way that still requires independent learning. Many
</p>
<p>
users and developers complain of the lack of adequate documentation for
</p>
<p>
free software, faulting the tendency of some developers to exist in technical
</p>
<p>
silos, “selfishly” coding only for themselves, and not attending to the needs
</p>
<p>
of other users and developers by writing technically boring but necessary
</p>
<p>
documentation. Many developers also note how the lack of extensive docu-
</p>
<p>
mentation can hinder collaborative technical work.
</p>
<p>
"""
</p>
<p>
</p>
<p>
"""
</p>
<p>
“go learn for yourself, es-
</p>
<p>
pecially since others have already put in the work (i.e., documentation) to
</p>
<p>
make this happen.” To give too much aid is to deny the conditions necessary
</p>
<p>
for self-cultivation.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="cuestionado y defendido" ID="ID_848178950" CREATED="1401988301978" MODIFIED="1401988342196"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
One developer
</p>
<p>
argued that RTFM is an inflammatory, unproductive response to newcomers
</p>
<p>
who may find themselves confused and overwhelmed with Debian’s techni-
</p>
<p>
cal and procedural complexity. To make new users feel welcome, he believed
</p>
<p>
that developers should refrain from replying with RTFM, and instead focus
</p>
<p>
their efforts on achieving greater transparency and accessibility.
</p>
<p>
"""
</p>
<p>
</p>
<p>
"""
</p>
<p>
When the code is public, rtfm is the proper answer. One might add
</p>
<p>
“document it properly afterwards” as well, though. When the data
</p>
<p>
is available as well, that’s best. Some data cannot be made available
</p>
<p>
for legal or other binding obligations (new queue, security archive). If
</p>
<p>
you feel that some bits are missing and need to be documented better,
</p>
<p>
point them out and get them documented better, maybe by doing it on
</p>
<p>
your own. I know a lot about the project because I’ve been involved in
</p>
<p>
many parts. Other developers are involved in many parts as well. Some
</p>
<p>
other developers mostly whine about not being involved without try-
</p>
<p>
ing to understand. *sigh*
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="pedir demasiada ayuda" ID="ID_470194773" CREATED="1402004822731" MODIFIED="1402004867416"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 If one seeks too much help, this violates the hacker imple-
</p>
<p>
mentation of the proper meritocratic order, and one might be subjected to a
</p>
<p>
stylized rebuff such as the common RTFM.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<arrowlink SHAPE="CUBIC_CURVE" COLOR="#000000" WIDTH="2" TRANSPARENCY="80" FONT_SIZE="9" FONT_FAMILY="SansSerif" DESTINATION="ID_1463331195" STARTINCLINATION="640;0;" ENDINCLINATION="640;0;" STARTARROW="NONE" ENDARROW="DEFAULT"/>
</node>
</node>
<node TEXT="Unlike academics..." ID="ID_146249344" CREATED="1401980870000" MODIFIED="1401980889448"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Unlike academics—who at times religiously guard their data or find-
</p>
<p>
ings until published, or only circulate them among a small group of trusted
</p>
<p>
peers—hackers freely share their findings, insights, and solutions.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Hackers create hackers" ID="ID_365647872" CREATED="1401980944864" MODIFIED="1401980964540"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Hackers maintain that this mode of production is responsible for better hackers and
</p>
<p>
better technology.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="comunidad de práctica / aprendizaje / interdependencia" ID="ID_1107126412" CREATED="1401986868187" MODIFIED="1401986927259"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Here he accords weight to pedagogy and collective interdependence in
</p>
<p>
which learning from and even coding for others is a crucial component of
</p>
<p>
technical progress as well as self-development.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="rascar su propia comezón" ID="ID_920284787" CREATED="1401986940279" MODIFIED="1401987045065"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
I think you made two mistakes. [ . . . ] The first is looking to other
</p>
<p>
people for problems to be solved. You’ll never find the inspiration in
</p>
<p>
solving problems that don’t affect you. Since you don’t feel the itch,
</p>
<p>
you don’t get much satisfaction from the scratch. Speaking for myself,
</p>
<p>
I picked up a programming manual for my first computer and started
</p>
<p>
reading; well before I was finished, I had two dozen ideas for programs
</p>
<p>
to write. Those programs and their spinoffs kept me busy for a couple
</p>
<p>
of years, and I loved it. Second, when an itch hits you, don’t research
</p>
<p>
to see if someone has already solved the problem. Solve it yourself.
</p>
<p>
Mathematical texts aren’t filled with answers right beside the prob-
</p>
<p>
lems; they teach you by making you work out the answers yourself.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="auto-suficiencia / autonomía" ID="ID_223506246" CREATED="1401987127669" MODIFIED="1401987178122"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Given this mode of laboring, it is not surprising that hackers place so much empha-
</p>
<p>
sis on autonomy and self-sufficiency—qualities that are congenial to many
</p>
<p>
hackers as they resonate so strongly with the very experience of intense
</p>
<p>
periods of isolated labor.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
<node TEXT="dentro / fuera del código" ID="ID_1878013262" CREATED="1401987241962" MODIFIED="1401987266301"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
“Computation establishes a toy world in conformity
</p>
<p>
with its axioms, but at the same time, when it becomes software, it must,
</p>
<p>
by and large [ . . . ] come into combination with what lies outside of code.”
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="masa crítica / arte" ID="ID_497058708" CREATED="1401987313962" MODIFIED="1401987426158"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Creating a linux distribution is a group activity, but creating art is
</p>
<p>
fundamentally a solitary, private experience. Turn off your internet
</p>
<p>
connection; sit in a dark room, with nothing but the glow of a moni-
</p>
<p>
tor, the warmth and hum of your computer, and the ideas will flow:
</p>
<p>
Sometimes a trickle, sometimes a torrent.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Esto me recuerda mi alusión a la idea de un movimiento con masa
</p>
<p>
crítica y que, por tanto, sobrevive sin uno, pero al que le hace falta
</p>
<p>
el aporte estético e individual de quienes estamos allí. Lo digo en
</p>
<p>
las conferencias con la frase:
</p>
<p>
</p>
<p>
"podría haber cubismo sin picasso e impresionismo sin Van Gogh,
</p>
<p>
pero no tendríamos la mujer sentada, ni los girasoles, sin ellos."
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
<node TEXT="usuario final" ID="ID_393191645" CREATED="1401987462598" MODIFIED="1401987742692"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
These two modes can clash, however. This is powerfully signaled through
</p>
<p>
a form of stylized boasting that contrasts one’s intelligence with the idiocy
</p>
<p>
of “mere users” of software. While users of free software are often lauded
</p>
<p>
as essential participants in the broader project of technical development
</p>
<p>
because they provide insightful queries and bug reports (and also are seen
</p>
<p>
as possible future hackers), at other times they are deemed second- class
</p>
<p>
technical citizens.13 This designation is frequently accomplished through the
</p>
<p>
only way in which socially uncomfortable topics can be routinely discussed:
</p>
<p>
by joking.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Le he experimentado yo mismo desde mi distancia con el código. Ahora creo
</p>
<p>
que es una forma importante de argumentar/crear, sumada a otras, pero no las
</p>
<p>
reemplaza, ni las hece menos importantes. <b>Esa distancia entre el usuario y </b>
</p>
<p>
<b>el programador fue creada, en buena parte, gracias a que el paradigma del </b>
</p>
<p>
<b>Dynabook y la idea de simulación como argumentación perdió en su posibilidad </b>
</p>
<p>
<b>de configurar el futuro de la computación y la experiencia de usuario/hacedor</b>.
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="jazz poetics" ID="ID_489011500" CREATED="1401989459644" MODIFIED="1401991434108"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The second example demonstrates this type of competitive play of tech-
</p>
<p>
nical volleyball, a form of “antiphony” of “call and response” common to
</p>
<p>
jazz poetics (Gilroy 1993, 78).
</p>
<p>
"""
</p>
<p>
</p>
<p>
"""
</p>
<p>
> There is a cruel contradiction implicit in the art form itself. For true
</p>
<p>
jazz is an art of individual assertion within and against the group.
</p>
<p>
Each true jazz moment (as distinct from the uninspired commercial
</p>
<p>
performance) springs from a context in which each artist challenges all
</p>
<p>
the rest, each solo flight, or improvisation, represents (like the succes-
</p>
<p>
sive canvases of a painter) a definition of his identity: as individual, as
</p>
<p>
member of the collectivity, and as link in the chain of tradition. Thus,
</p>
<p>
because jazz finds its very life in an endless improvisation upon tradi-
</p>
<p>
tional materials, the jazzman must lose his identity even as he finds it.
</p>
<p>
(Ellison 1964, 234; quoted in Gilroy 1993, 79)
</p>
<p>
</p>
<p>
Among hackers this cruelty, this difficulty in establishing discrete originality,
</p>
<p>
is in reality not so cruel.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
</node>
<node TEXT="Just Freedom" ID="ID_804229028" CREATED="1401989800585" MODIFIED="1401989805100">
<node TEXT="recombinación" ID="ID_1527197678" CREATED="1401989924604" MODIFIED="1401989963108"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 After all, much of hacker production is
</p>
<p>
based on a constant reworking of different technical assemblages directed
</p>
<p>
toward new purposes and uses—a form of authorial recombination rarely
</p>
<p>
acknowledged in traditional intellectual property law discourse.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="palimpsesto de autorías y contribuciones" ID="ID_1284988866" CREATED="1401990984215" MODIFIED="1401991019713"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Since developers all have accounts, these
</p>
<p>
technologies not only enable collaboration but also provide precise details
</p>
<p>
of attribution. Over time, this record accumulates into a richly documented
</p>
<p>
palimpsest. Though individual attribution is certainly accorded, these tech-
</p>
<p>
nological palimpsests reflect unmistakably that complicated pieces of soft-
</p>
<p>
ware are held in place by a grand collaborative effort that far exceeds any
</p>
<p>
one person’s contribution.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="originalidad" ID="ID_63635550" CREATED="1401991240462" MODIFIED="1401991434102"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 The logic among hackers
</p>
<p>
goes that if one can create beauty, originality, or solve a problem within the
</p>
<p>
shackles of constraints, this must prove a superior form of creativity, intel-
</p>
<p>
ligence, and individuality than the mere expression of some wholly original
</p>
<p>
work.
</p>
<p>
</p>
<p>
[...]
</p>
<p>
</p>
<p>
Hackers recognize production as the extension or rearrangement of in-
</p>
<p>
herited formal traditions, which above all requires access to other people’s
</p>
<p>
work. This precondition allows one to engage in constant acts of re-creation,
</p>
<p>
expression, and circulation. <b>Such an imperative goes against the grain of </b>
</p>
<p>
<b>current intellectual property law rationalizations, which assume that the </b>
</p>
<p>
<b>nature of selfhood and creativity is always a matter of novel creation or </b>
</p>
<p>
<b>individualized inventive discovery</b>.
</p>
<p>
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
<arrowlink SHAPE="CUBIC_CURVE" COLOR="#000000" WIDTH="2" TRANSPARENCY="80" FONT_SIZE="9" FONT_FAMILY="SansSerif" DESTINATION="ID_489011500" STARTINCLINATION="259;0;" ENDINCLINATION="259;0;" STARTARROW="NONE" ENDARROW="DEFAULT"/>
<node TEXT="autor solitario y romático" ID="ID_357892037" CREATED="1401991478333" MODIFIED="1401991513832"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Nor does it entirely follow the craftsperson or the stand-alone
</p>
<p>
romantic author figured by intellectual property jurisprudence but rather
</p>
<p>
evinces other sensibilities that point to competing liberal concepts of in-
</p>
<p>
dividualism and freedom.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Libertad" ID="ID_1948597279" CREATED="1402003082930" MODIFIED="1402003085262">
<node TEXT="autodesarrollo, no propiedad e intercambio" ID="ID_457327451" CREATED="1402003087544" MODIFIED="1402003128732"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 most hack-
</p>
<p>
ers place less emphasis on the freedom to establish relations of property
</p>
<p>
ownership and exchange. Instead, they formulate liberty as the condition
</p>
<p>
necessary for individuals to develop the capacity for critical thought and
</p>
<p>
self-development.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Mill: individuos libres" ID="ID_269607398" CREATED="1402003521353" MODIFIED="1402003559439"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 Mill, influenced by the Roman-
</p>
<p>
tic tradition (Halliday 1976), defines a free individual as one who develops,
</p>
<p>
determines, and changes their own desires, capacities, and interests autono-
</p>
<p>
mously through self-expression, debate, and reasoned deliberation (Donner
</p>
<p>
1991). It is a vision that fuses utilitarian and romantic commitments, and
</p>
<p>
is built on the idea of human plasticity and development—the ability of the
</p>
<p>
self to grow and develop through creative expression, mental activity, and
</p>
<p>
deliberative discussion, usually by following one’s own personally defined
</p>
<p>
path.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="nadie es lastimado" ID="ID_1894703499" CREATED="1402003699826" MODIFIED="1402003826626"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Thought, expression, and inno-
</p>
<p>
vation should never be stifled, so long as, many developers told me during
</p>
<p>
interviews, “no one else is hurt”—a sentiment that is part and parcel of
</p>
<p>
Millian free speech theories.
</p>
<p>
"""
</p>
<p>
Es de anotar que esta idea de no lastimar no se refiere al lucro de otros,
</p>
<p>
como lo intentan hacer notar los monopolios que se victimizan ante su
</p>
<p>
incapacidad de sostenerse como tales cuando tecnologías como Internet
</p>
<p>
inclinan la balanza a favor de las mayorías.
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
<node TEXT="individualismo moderno" ID="ID_81267692" CREATED="1402004064934" MODIFIED="1402004089479"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
modern individualism as defined, according to
</p>
<p>
Taylor (2004, 20), by “relations of mutual service between equal individu-
</p>
<p>
als.” While much of liberal thought understands mutual service in terms of
</p>
<p>
economic exchange, hackers relate to it through the very act of individual
</p>
<p>
expression and technical creation—the only sound ways to truly animate
</p>
<p>
the uniqueness of one’s being.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
<node TEXT="utilidad / placer" ID="ID_565232311" CREATED="1402003900385" MODIFIED="1402003929408"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
For developers, technical expression should always be useful. If it isn’t,
</p>
<p>
it denies the nature of software, which is to solve problems. Yet hackers
</p>
<p>
also place tremendous value on the aesthetic pleasures of hacking, produc-
</p>
<p>
ing technology and software that may not have any immediate value but
</p>
<p>
can be admired simply on its own elegant terms—as a conduit for personal
</p>
<p>
self-expression.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Conclusión" ID="ID_1463331195" CREATED="1402004099072" MODIFIED="1402004102124">
<node TEXT="Meritocracia / EEUU" ID="ID_363789694" CREATED="1402004170404" MODIFIED="1402004457946"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The meritocratic ideal, ubiquitous in liberal thought, has particular reso-
</p>
<p>
nance in the US popular imaginary. The United States is often thought of
</p>
<p>
as a living embodiment of meritocracy: a nation where people are judged
</p>
<p>
on their individual abilities alone. The system supposedly works so well
</p>
<p>
because, as the media myth goes, the United States provides everyone with
</p>
<p>
equal opportunity, usually through public education, to achieve their goals.
</p>
<p>
As such, the hierarchies of difference that arise from one’s ability (usually to
</p>
<p>
achieve wealth) are sanctioned by this moral order as legitimate.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Sin embargo habría que contrastarlo con las posibilidades de otros hackers
</p>
<p>
alrededor del mundo, particularmente en el Sur Global, de dedicarse a estos
</p>
<p>
proyectos en estados de deficiente protección social y condiciones
</p>
<p>
socioeconómicas más difíciles. Estas diferencias pueden no ser abordadas
</p>
<p>
en el trabajo, pero valdría la pena contrastarlas con, por ejemplo, el trabajo
</p>
<p>
de Leal-Bravo, para ver si hay indicadores al respecto.
</p>
<p>
</p>
<p>
"""
</p>
<p>
Levy (1984, 43) includes this principle as
</p>
<p>
one of the six elements that define the hacker ethic, noting that “hackers
</p>
<p>
should be judged by their hacking, not bogus criteria such as degrees, age,
</p>
<p>
race, or position,” in which “people who trotted in with seemingly impres-
</p>
<p>
sive credentials were not taken seriously until they proved themselves at the
</p>
<p>
console of the computer.”
</p>
<p>
"""
</p>
<p>
</p>
<p>
La idea no ser impresionado por los títulos la he vivido, pero la perspectiva
</p>
<p>
de género y étnica son cuestionables, como indico en el artículo
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
<node TEXT="imperfecta" ID="ID_136653282" CREATED="1402004518812" MODIFIED="1402004554198"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
As we will
</p>
<p>
see in the next chapters, F/OSS hackers may not build perfect meritocracies
</p>
<p>
and yet they are certainly motivated to implement them.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Ver mi nota sobre el ethos hacker de Levy como una teleología y no como
</p>
<p>
un punto de partida.
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
</node>
<node TEXT="Igualación y autoproducción" ID="ID_1522957269" CREATED="1402004583037" MODIFIED="1402004720073"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
For F/OSS hackers, it is imperative to constantly and recursively equal-
</p>
<p>
ize the conditions by which other hackers can develop their skills and prove
</p>
<p>
their worth to peers. As part of this equalization process, one must endow
</p>
<p>
the community of hackers with resources like documentation and the fruits
</p>
<p>
of one’s labor: source code. The free software hacker does not privatize the
</p>
<p>
source of value created, even those exceptional pieces of code that are un-
</p>
<p>
deniably one’s own and seen to emerge from sheer technical ability.  <b>Within </b>
</p>
<p>
<b>F/OSS, this value is fed back and circulated among peers, thereby contrib- </b>
</p>
<p>
<b>uting to an endowed and growing pool of resources through which other </b>
</p>
<p>
<b>hackers can constantly engage in their asymptotic process of self-cultivation.</b>
</p>
<p>
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
</node>
</node>
<node TEXT="Capítulo 4
Two Ethical Moments in Debian" ID="ID_1105924324" CREATED="1402004922513" MODIFIED="1402004937740">
<node TEXT="intro" ID="ID_1215770771" CREATED="1402071421839" MODIFIED="1402071424598">
<node TEXT="motivaciones humanas
y percepciones éticas" ID="ID_1296208182" CREATED="1402071432574" MODIFIED="1402081729091"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 Much of the F/OSS literature, in
</p>
<p>
other words, is heavily focused on the question of motivation or incentive
</p>
<p>
mechanisms, and often fails to account for the plasticity of human motiva-
</p>
<p>
tions and ethical perceptions.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Crítica Levy" ID="ID_291738493" CREATED="1402082311271" MODIFIED="1402082344650"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Nevertheless, by leaning so heavily on Levy, what we miss is how these
</p>
<p>
precepts take actual form and how they change over time. The literature,
</p>
<p>
crucially, has tended to ignore how hacker commitments are transformed by
</p>
<p>
the lived experiences that unfold within F/OSS projects.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
<node TEXT="Una empresa moral" ID="ID_1549515210" CREATED="1402086626854" MODIFIED="1402086649896"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
This chapter uses the Debian project to demonstrate how free software
</p>
<p>
development is not simply a technical endeavor but also a moral one.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="nomos" ID="ID_1379965868" CREATED="1402086772695" MODIFIED="1402086795866"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Cover (1993, 95) calls a nomos:
</p>
<p>
</p>
<p>
>We inhabit a nomos—a normative universe. We constantly create and
</p>
<p>
maintain a world of right and wrong, of lawful and unlawful. [ . . . ]
</p>
<p>
No set of legal institutions or prescriptions exists apart from the nar-
</p>
<p>
ratives that locate it and give it meaning. For every constitution there
</p>
<p>
is an epic, for each decalogue a scripture. Once understood in the con-
</p>
<p>
text of the narratives that give it meaning, law becomes not merely a
</p>
<p>
system of rules to be observed, but a world in which we live.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="microprácticas" ID="ID_1677593989" CREATED="1402086843945" MODIFIED="1402086847867">
<node TEXT="enculturación" ID="ID_626381460" CREATED="1402086849065" MODIFIED="1402105222316"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
By ethical enculturation, I refer to a process of relatively conflict-free
</p>
<p>
socialization. Among developers, this includes learning the tacit and explicit
</p>
<p>
knowledge (including technical, moral, or procedural knowledge) needed
</p>
<p>
to effectively interact with other project members as well as acquiring trust,
</p>
<p>
learning appropriate social behavior, and establishing best practices.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<arrowlink SHAPE="CUBIC_CURVE" COLOR="#000000" WIDTH="2" TRANSPARENCY="80" FONT_SIZE="9" FONT_FAMILY="SansSerif" DESTINATION="ID_1023644603" STARTINCLINATION="564;0;" ENDINCLINATION="564;0;" STARTARROW="NONE" ENDARROW="DEFAULT"/>
<arrowlink SHAPE="CUBIC_CURVE" COLOR="#000000" WIDTH="2" TRANSPARENCY="80" FONT_SIZE="9" FONT_FAMILY="SansSerif" DESTINATION="ID_1926504069" STARTINCLINATION="416;0;" ENDINCLINATION="416;0;" STARTARROW="NONE" ENDARROW="DEFAULT"/>
</node>
<node TEXT="crisis puntuada" ID="ID_877047749" CREATED="1402086851973" MODIFIED="1402086857427">
<node TEXT="diferencias de
implementación" ID="ID_1882907995" CREATED="1402087074353" MODIFIED="1402087312741"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
During these times, we find that while developers may share a common
</p>
<p>
ethical ground, they often disagree about the implementation of its prin-
</p>
<p>
ciples. Though the content of these debates certainly matters (and will be
</p>
<p>
discussed to some extent), my primary focus is on the productive affective
</p>
<p>
stance induced by these crises. I argue that these are instances of assessment,
</p>
<p>
in which people turn their attentive, ethical beings toward an unfolding situ-
</p>
<p>
ation and engage in difficult questions. In this mode, passions are animated
</p>
<p>
while values are challenged and sometimes reformulated.  Although these
</p>
<p>
debates sometimes result in project stasis, demoralization, or exodus, they
</p>
<p>
can produce a heightened and productive ethical orientation among devel-
</p>
<p>
opers. Crises can be evaluated as moments of ethical production in terms of
</p>
<p>
not only their functional outcomes but also their ability to move people to
</p>
<p>
reflexively articulate their ideals. Such dialogic, conflicted debate reflects the
</p>
<p>
active engagement of participants who renew and occasionally alter their
</p>
<p>
ethical commitments. As such, crises can be vital to establishing and reestab-
</p>
<p>
lishing the importance of normative precepts.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Yo mismo he experimentado momentos como estos en HackBo y en varias
</p>
<p>
otras comunidades. Las diferencias de implementación pueden ser resueltas
</p>
<p>
a través de la bifurcación, lo cual depende del acceso al código fuente y la
</p>
<p>
experticia para manejarlo ó la cercanía e influencia a personas que hayan
</p>
<p>
creado el trabajo original. Entregar el código fuente no es algo muy acostumbrado
</p>
<p>
en las comunidades locales en las que he estado.
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
</node>
</node>
<node TEXT="ad hoc: grupos pequeños" ID="ID_516146932" CREATED="1402087367026" MODIFIED="1402116035598"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Most F/OSS projects in their infancy, including Debian,
</p>
<p>
operate without formal procedures of governance and instead are guided by
</p>
<p>
the technical judgments of a small group of participants. This informal tech-
</p>
<p>
nocracy is captured in a famous pronouncement by a hacker pioneer, David
</p>
<p>
Clark, who helped develop the early protocols of the Internet: “We reject:
</p>
<p>
kings, presidents and voting. We believe in: rough consensus and running
</p>
<p>
code”
</p>
<p>
"""
</p>
<p>
</p>
<p>
Las decisiones ad-hoc pueden ser parte estructural de las organizaciones
</p>
<p>
grandes como Valve, o de pequeñas organizaciones distribuidas, como
</p>
<p>
los espacios hacker/maker y no relacionadas con la madurez del proyecto.
</p>
<p>
De hecho mi elección de Arch sobre Debian tiene que ver con la preferencia
</p>
<p>
de estos procesos ad-hoc sobre estructura más rígidas/burocráticas, como
</p>
<p>
escribí en un blog hace tiempo.
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
<arrowlink SHAPE="CUBIC_CURVE" COLOR="#000000" WIDTH="2" TRANSPARENCY="80" FONT_SIZE="9" FONT_FAMILY="SansSerif" DESTINATION="ID_757228843" STARTINCLINATION="714;0;" ENDINCLINATION="714;0;" STARTARROW="NONE" ENDARROW="DEFAULT"/>
</node>
<node TEXT="Gobernanza" ID="ID_469430859" CREATED="1402087577332" MODIFIED="1402087581669">
<node TEXT="democracia" ID="ID_391183670" CREATED="1402087582991" MODIFIED="1402087624388">
<hook NAME="FirstGroupNode"/>
</node>
<node TEXT="meritocracia" ID="ID_494641662" CREATED="1402087585174" MODIFIED="1402087590948"/>
<node TEXT="ad-hoc" ID="ID_1904011304" CREATED="1402087591216" MODIFIED="1402087599259"/>
<node TEXT="conflicto surge de
las diferencias en
esos tres modos" ID="ID_1763197618" CREATED="1402087624381" MODIFIED="1402087700193">
<hook NAME="SummaryNode"/>
<richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
Algo similar ocurrió con la impresora 3D y destinar una donación para HackBo
</p>
<p>
de manera ad-hoc sin consultarlo a la mayoría.
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
<node TEXT="Debian and Its Social Organization" ID="ID_1607227488" CREATED="1402088056973" MODIFIED="1402088067333">
<node TEXT="empaquetado" ID="ID_1972837562" CREATED="1402088176446" MODIFIED="1402088395510"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The bulk of the volunteer work for Debian has always consisted of soft-
</p>
<p>
ware packaging—the systematic compartmentalization, customization, and
</p>
<p>
standardization of existing software into one system. (In local lingo, Debian
</p>
<p>
is referred to as a distribution, the unit of software is called a package, and de-
</p>
<p>
velopers are often referred to as package maintainers.) Taken together, these
</p>
<p>
packages constitute the Debian Linux distribution. Along with the package
</p>
<p>
maintainers, teams of Debian developers support infrastructure and develop
</p>
<p>
Debian-specific software, while others write documentation or translate doc-
</p>
<p>
umentation into various languages. Each Debian developer has at least one
</p>
<p>
piece of software (and usually several) packages that they maintain.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Este tipo de trabajo es mucho más liviano en Arch Linux. Ayudar en el
</p>
<p>
mantenimiento de un paquete o en su empaquetamiento como tal se
</p>
<p>
hace a través de manifiestos escritos en bash y que pueden ser subidos
</p>
<p>
a un repositorio, llamado AUR (por Arch User Repository) con sólo tener
</p>
<p>
acceso a Internet y una cuenta de correo electrónico. Otros papeles, como
</p>
<p>
la documentación en el wiki, también ocurren de modo extensivo, pero
</p>
<p>
distribuido y sin mayor burocracia.
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="méritos" ID="ID_507417919" CREATED="1402088934058" MODIFIED="1402088939969">
<node TEXT="técnico" ID="ID_298563778" CREATED="1402088940956" MODIFIED="1402088943871"/>
<node TEXT="social" ID="ID_861829900" CREATED="1402088944633" MODIFIED="1402088951875"/>
</node>
</node>
<node TEXT="Social Charters and Governance" ID="ID_1921661728" CREATED="1402088988012" MODIFIED="1402088997936">
<node TEXT="elitismo tipo BSD" ID="ID_19044144" CREATED="1402089153759" MODIFIED="1402089245993"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 This,
</p>
<p>
from the point of view of the developers participating in the roundtable,
</p>
<p>
produced an unacceptable form of project participation, characterized by
</p>
<p>
a degraded elitism that failed to equalize the terrain on which develop-
</p>
<p>
ers could prove their worth. As I argued earlier, the F/OSS hacker system
</p>
<p>
of meritocracy compels individuals to release the fruits of their labor in
</p>
<p>
order to constantly equalize the conditions for production, so that oth-
</p>
<p>
ers can also engage in the lifelong project of technical self-cultivation
</p>
<p>
within a community of peers.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Sin embargo lo mismo podría decirse de Debian, comparado con otras
</p>
<p>
distribuciones mucho más ágiles como Arch Linux.
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="La votación bloquea el debate" ID="ID_471790354" CREATED="1402092251862" MODIFIED="1402092276842"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Voting, in other words,
</p>
<p>
blocks open and ongoing debate, the proper and most popular means by
</p>
<p>
which technology should be revisioned and improved.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="lider de proyecto" ID="ID_1112621498" CREATED="1402092322193" MODIFIED="1402092395298"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Most developers agree that the project leader
</p>
<p>
acts as a public spokesperson at conferences and other events. Within the
</p>
<p>
Debian community, the project leader acts to coordinate and facilitate dis-
</p>
<p>
cussion, perhaps most vitally opening blocked pathways of communica-
</p>
<p>
tion and aiding in conflict resolution. [...]  There is general
</p>
<p>
faith that the Debian project leader either legitimates teams already in
</p>
<p>
existence because of the work they do or assigns roles to people already
</p>
<p>
doing the work.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="meritocracia y poder" ID="ID_68950864" CREATED="1402095943847" MODIFIED="1402096227782"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 Power, in other words, is said to
</p>
<p>
closely follow on the heels of personal initiative and its close cousins: quality
</p>
<p>
technical production and personal dedication to the project.
</p>
<p>
</p>
<p>
[...]
</p>
<p>
</p>
<p>
Figures of central authority,
</p>
<p>
such as team members and delegates, represent a potential threat to the
</p>
<p>
conditions for this perpetual process of technical self-fashioning. [...]
</p>
<p>
Everyone, not a select order of people, must be able to exercise
</p>
<p>
their capacity for thought, discrimination, and critical intervention, and at
</p>
<p>
all times.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
<node TEXT="No hay cábala" ID="ID_1283690546" CREATED="1402096341377" MODIFIED="1402096345742"/>
</node>
<node TEXT="demasiada ayuda" ID="ID_1376799731" CREATED="1402096638178" MODIFIED="1402096674100"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Many (though not
</p>
<p>
all) developers feel that if too much help is given to newcomers, it will un-
</p>
<p>
dercut their ability to prove their worth and intelligence within a group that
</p>
<p>
values precisely this sort of performance of self-reliance. The line between
</p>
<p>
the equalization of conditions and too much assistance is constantly being
</p>
<p>
negotiated in Debian, and perhaps more so than in other projects because
</p>
<p>
of its populist bent.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Fines del proyecto, no personales" ID="ID_608301496" CREATED="1402098430157" MODIFIED="1402098639138"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Along with consistent communication, <b>delegate technical proposals must </b>
</p>
<p>
<b>be carefully framed to reflect project and not personal goals</b>. In many in-
</p>
<p>
stances, it is imperative to let certain decisions be made through an ad hoc,
</p>
<p>
consensual process in which the merit of the outcome emerges via a pro-
</p>
<p>
cesses of collective debate rather than as a mandate from those with vested
</p>
<p>
authority (even if the outcome falls entirely within their purview).
</p>
<p>
"""
</p>
<p>
</p>
<p>
Esto contrasta ampliamente con la dinámica de HackBo, en la que los fines
</p>
<p>
personales son los que definen el ethos del espacio compartido. Si bien
</p>
<p>
poco énfasis ha sido puesto en educar a los novatos, en detrimento del
</p>
<p>
crecimiento del proyecto, la búsqueda de los fines personales es permitida y
</p>
<p>
alentada, aunque de maneras tácicas y sin educación explícita sobre cómo
</p>
<p>
hacerlo.
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
<node TEXT="Tiempos de seguimiento : 2000 - 2005" ID="ID_211308712" CREATED="1402098649954" MODIFIED="1402098722702"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
Mi tiempo de seguimiento para HackBo ha sido del 2010 al 2015 para el tiempo
</p>
<p>
de finalización del Doctorado, una duración igual que la reportada por Coleman.
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="retórica técnica" ID="ID_974589882" CREATED="1402099046978" MODIFIED="1402099069695"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
. A tremendous faith
</p>
<p>
is placed in the power of what might be called “technical rhetoric” to con-
</p>
<p>
vince others of the logic of decisions that have been made. Technical rhetoric
</p>
<p>
is about technical work, and frequently includes a presentation of the code,
</p>
<p>
a corollary written statement, or a justification as to why no change should
</p>
<p>
be made.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="flame wars" ID="ID_142860018" CREATED="1402099112899" MODIFIED="1402099153726"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
this transforms civil heartiness into vibrant,
</p>
<p>
sometimes-vicious flame wars—outbursts of dissent that are character-
</p>
<p>
ized by inflammatory language or direct accusations of incompetence.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
<node TEXT="Two Momentos of Ethical Cultivation" ID="ID_1127583525" CREATED="1402099736963" MODIFIED="1402099748733">
<node TEXT="Building Trust through the NMP" ID="ID_1926504069" CREATED="1402099796143" MODIFIED="1402100642046"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 Through the NMP, developers produce ethi-
</p>
<p>
cally relevant discourse. The extensive narrative work of the NMP makes
</p>
<p>
Debian’s codified values personally relevant, and this in turn breeds social
</p>
<p>
commitment to the project.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="punto de saturación" ID="ID_1586459168" CREATED="1402101000305" MODIFIED="1402101995035"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
As Debian grew quickly, the project found itself in the midst of a crisis
</p>
<p>
that peaked between 1998 and 1999. New members were being admitted
</p>
<p>
at rates faster than the project’s ad hoc social systems could integrate them.
</p>
<p>
Some longtime developers grew skeptical of the quality of incoming devel-
</p>
<p>
opers, complaining that they introduced more bugs into the system than
</p>
<p>
helpful contributions. The populism of open membership began to come
</p>
<p>
under attack. Some developers suggested that Debian had reached its satu-
</p>
<p>
ration point.
</p>
<p>
</p>
<p>
[...]
</p>
<p>
</p>
<p>
New maintainers work closely with their sponsors, who check their work
</p>
<p>
for common errors and take partial responsibility for the new maintainer.
</p>
<p>
This supervision is important, because in addition to gaining technical skills,
</p>
<p>
the new volunteer begins to participate in the project’s social sphere.
</p>
<p>
"""
</p>
<p>
</p>
<p>
La dificultad nuestra diría que es al contrario, lo que no tenemos es nuevos
</p>
<p>
miembros y tampoco podríamos aceptar muchos. Estamos en un punto de
</p>
<p>
estancamiento. Algunos proyectos quieren tener continuidad, pero no tienen
</p>
<p>
mucha documentación y la comunidad rota demasiado. Un proceso más estable
</p>
<p>
tendría documentación, pero también artefactos más maduros que no dependan
</p>
<p>
de ella (mayor cosificación y menos participación al menos en la construcción
</p>
<p>
de infraestructuras). En el caso de El Directorio y la comunidad de software libre,
</p>
<p>
nuestra incapacidad para acompañar el proceso de enculturación y aprendizaje
</p>
<p>
de nuevos miembros produjo la caída de los ritmos, quehaceres e infraestructuras comunitarias. Estos procesos de aprendizaje y enculturación deberían ser más
</p>
<p>
cuidados e intensionales en HackBo.
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
<node TEXT="compromiso con el software libre /
competividad con distros no libres" ID="ID_1169747866" CREATED="1402101469604" MODIFIED="1402101739629"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
the “growing pains” Debian had been experiencing were not
</p>
<p>
merely technical but also ethical. A small group of developers had been
</p>
<p>
clamoring to loosen the commitment to free software and integrate nonfree
</p>
<p>
software in order to be competitive with commercial distributions whose
</p>
<p>
ethical commitments were less stringent.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Aunque distribuciones como Arch Linux son laxas frente a ese
</p>
<p>
compromiso y el aseguramento de calidad de los paquetes,
</p>
<p>
dan mayor libertad en la práctica al usuario para gestionar su
</p>
<p>
sistema e incluso para elegir paquetes no libres. Valdría la
</p>
<p>
pena hacer una métrica en su repositorio AUR frente a la cantidad
</p>
<p>
de software no libre encontrado en el mismo y en las estadísticas
</p>
<p>
públicas de cuántos usuarios los están empleando.
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Reacciones fuertes" ID="ID_1516776608" CREATED="1402102693923" MODIFIED="1402103408295"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
When it became clear that Miller, who occupied a crucial technical posi-
</p>
<p>
tion in the project at that time, was outside the web of trust, there was such
</p>
<p>
alarm that within three days, two developers drove to meet the individual
</p>
<p>
in question and succeeded in bringing him into the cryptographic network.
</p>
<p>
The developers’ strong reactions demonstrated the essential nature of these
</p>
<p>
infrequent face-to-face interactions and significance of verifying the identity
</p>
<p>
of one of their technical guardians.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Una de tales reacciones fuertes localmente fue cuando se cayó la página de HackBo.
</p>
<p>
Cambiar de infraestructura por algo hecho a la medida en lugar de algo prehecho,
</p>
<p>
fue motivo de controversia al interior de la comunidad y de fuertes reacciones entre
</p>
<p>
los proponentes de lo uno y de lo otro. Es de anotar que yo había sugerido la
</p>
<p>
infraestructura que se cayó, porque era completa pero complicada y nadie quiso
</p>
<p>
meterle mano. Propuse también su reemplazo, pero ya la credibilidad de este
</p>
<p>
tipo de soluciones fuera de la norma estaba en riesgo. Aún así una buena parte
</p>
<p>
de la comunidad nuclear decidió apoyarme y desde que se reemplazó la antigua
</p>
<p>
infraestructura por la nueva sólo ha estado fuera una semana (durante la migración
</p>
<p>
de servidores) y a diferencia de la anterior, o cualquiera que hubiesemos montado
</p>
<p>
prehecha, esta tiene intervenciones en su código fuente (no sólo en los plugins) y
</p>
<p>
ha detonado talleres como el de Indie Web Science, lo que no había pasado antes
</p>
<p>
con infraestructuras prehechas.
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
<node TEXT="Burocracia técnica, no filosófica" ID="ID_556512418" CREATED="1402103664748" MODIFIED="1402103685422"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
While I have heard some developers complain of the “wait” and “bureau-
</p>
<p>
cracy” introduced by the NMP, or even the absurdity of some of the techni-
</p>
<p>
cal questions, I have never heard an objection levied against this part of the
</p>
<p>
application. In fact, most developers recall the philosophy section as enjoy-
</p>
<p>
able and rewarding.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="nomos: objetivizar la norma y hacerla propia" ID="ID_1183848183" CREATED="1402104786201" MODIFIED="1402104902421"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
What we see here with these applications is what Cover, in his discussion
</p>
<p>
of a nomos, describes as a simultaneous process of subjective commitment
</p>
<p>
to and objective projection of norms, or a bridging that emerges out of a
</p>
<p>
narrative mode. “This objectification of the norms to which one is com-
</p>
<p>
mitted frequently,” Cover (1993, 145; emphasis added) observes, “perhaps
</p>
<p>
always entails a narrative—a story of how the law, now object, came to
</p>
<p>
be, and more importantly, how it came to be one’s own.” This is precisely
</p>
<p>
what occurs during the NMP. [...] Neither purely subjective nor ob-
</p>
<p>
jective accounts, these narratives form a bridge between them.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="pasado - presente - futuro" ID="ID_1090259008" CREATED="1402104965890" MODIFIED="1402105000432"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Moreover, the narratives are at the basis of temporal movement and per-
</p>
<p>
sonal transformation. They take people to new locations, and past, present,
</p>
<p>
and future come together in a moment of ethical assessment. The past is
</p>
<p>
weaved into the present, and the voicing of commitment in the application
</p>
<p>
becomes the path toward a future within the project. It is a step that brings
</p>
<p>
a developer closer to a new social localization within a larger ethical and
</p>
<p>
technical project of developers who have also undergone the same reflective
</p>
<p>
exercise.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="3 vínculos" ID="ID_1023644603" CREATED="1402105062170" MODIFIED="1402105074029">
<node TEXT="experticia técnica" ID="ID_991444860" CREATED="1402105075151" MODIFIED="1402105079545"/>
<node TEXT="ritual de iniciación compartido" ID="ID_644528542" CREATED="1402105079861" MODIFIED="1402105084976"/>
<node TEXT="vocabulario común" ID="ID_1816590592" CREATED="1402105085205" MODIFIED="1402105091123"/>
</node>
</node>
<node TEXT="Crisis and Ethical Renewal" ID="ID_67513493" CREATED="1402105247627" MODIFIED="1402109261673">
<node TEXT="oportunidad y llamado" ID="ID_758182314" CREATED="1402110196029" MODIFIED="1402110272797"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The crisis may be of such great magni-
</p>
<p>
tude that it overshadows the positive energy that moves the project toward
</p>
<p>
a solution.
</p>
<p>
Despite their riskiness, however, periods of crisis are also among the most
</p>
<p>
fertile instances of ethical production, articulation, and transformation;
</p>
<p>
their mere expression is proof that people are ethically “on call.” People
</p>
<p>
would not be willing to take sides if they did not feel personally invested in
</p>
<p>
changing what is collectively diagnosed as a problem. Crisis periods are in-
</p>
<p>
cipient calls for movement and realignment, and hence reveal commitments
</p>
<p>
that, if acted on, can lead to positive solutions and a profound renewal of
</p>
<p>
the organization.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Habermasiano: auto-limitante" ID="ID_65929467" CREATED="1402110353886" MODIFIED="1402110379842"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 Judith Butler (1997, 87–88) in Excitable Speech probably
</p>
<p>
states this most poignantly when she argues that the Habermasian project
</p>
<p>
is self-limiting, possibly undermining its democratic aspirations, because of
</p>
<p>
its insistence on eliminating personal interest and the inherent risk in the act
</p>
<p>
of communication.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Portrait of a Crisis" ID="ID_436021131" CREATED="1402110408057" MODIFIED="1402110414876">
<node TEXT="centrífuga / centrípeta" ID="ID_428480340" CREATED="1402112737237" MODIFIED="1402112780265"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 But a duality of cen-
</p>
<p>
trifugal discordance and centripetal synchronicity defines crisis. Crisis sits at
</p>
<p>
a crossroads, a moment of betwixt and between when outcomes are decid-
</p>
<p>
edly uncertain.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Guardianes" ID="ID_661595639" CREATED="1402114280460" MODIFIED="1402114294044"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 In essence, they
</p>
<p>
conformed to the stipulation by Plato (n.d.) that “[the guardians] must be
</p>
<p>
capable of possessing this connection, never forgetting it or allowing them-
</p>
<p>
selves to be either forced or bewitched into throwing it over.” In contrast
</p>
<p>
with Plato’s Republic, what this crisis shows is how in Debian, anyone can
</p>
<p>
theoretically become a philosopher king so long as they posses the right
</p>
<p>
intent and skill, and so long as the channels for dialogue are kept open. As a
</p>
<p>
result of these often-passionate outpourings, the proposal was transformed
</p>
<p>
into a proposition awaiting further discussion. In the end, although it took
</p>
<p>
a blow, trust was reestablished.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="consultar antes de cambios radicales" ID="ID_1576177617" CREATED="1402114473810" MODIFIED="1402114570336"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 Even if it was affirmed
</p>
<p>
that entrusted members of Debian should consult the entire project before
</p>
<p>
proposing radical changes, there seems to be a growing unease among many
</p>
<p>
developers over the scalability of technical consensus.
</p>
<p>
"""
</p>
<p>
Después de la "crisis" de la impresora 3D (el largo hilo de correo) al menos quedó
</p>
<p>
la sugerencia de que así como cuando falta plata se nos pregunta a todos cómo
</p>
<p>
resolverlo, lo mism debería ocurrir cuando sobra.
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="oportunidad para la reflexión" ID="ID_1544630409" CREATED="1402114778422" MODIFIED="1402114849918"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
It changes. And through these types of unforeseen conflicts, the door to a re-
</p>
<p>
flective process of assessing is frequently opened, allowing developers to
</p>
<p>
revoice their commitment to informal norms of governance and begin the
</p>
<p>
design work to reach new solutions within these norms.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Bakhtin > consenso: mundo compartido" ID="ID_1993623840" CREATED="1402115691025" MODIFIED="1402115730621"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Rather, Bakhtin asserts that in-
</p>
<p>
dividuals can potentially achieve some level of consensus because they
</p>
<p>
are situated within a shared world of meaning. Despite clear differences
</p>
<p>
in opinion that are unquestionably made evident during periods of crisis,
</p>
<p>
people participating in a collective endeavor are nevertheless situated in a
</p>
<p>
shared social space and committed to a baseline set of goals.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Conclusion" ID="ID_768129156" CREATED="1402115770996" MODIFIED="1402115775677">
<node TEXT="Debian: Oveja negra radical o guía" ID="ID_995747144" CREATED="1402115830295" MODIFIED="1402115870686"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
A critical question remains: Can we generalize Debian to illuminate the
</p>
<p>
ethical processes of other virtual or F/OSS projects? With such a stark ad-
</p>
<p>
herence to well-established ethical precepts, is Debian in fact just the radical
</p>
<p>
black sheep of development projects? Or do other projects exhibit similar
</p>
<p>
social, organizational, and ethical processes? It is worth noting that with
</p>
<p>
over one thousand developers, Debian is the largest free software project
</p>
<p>
and thus not simply sitting on the margins. Furthermore, each project has
</p>
<p>
its own peculiar idiosyncrasies, so it is impossible to use any one project to
</p>
<p>
generalize about all of them.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="confianza y escalabilidad" ID="ID_757228843" CREATED="1402115972327" MODIFIED="1402115995077"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
But other endeavors evince many of the elements explored here. Every
</p>
<p>
large project is dynamic, and has had to deal with the problems of trust
</p>
<p>
and scalability.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
</node>
</node>
</node>
<node TEXT="Parte III
The Politics of Avowal and Disavowal" ID="ID_474908489" CREATED="1402116116842" MODIFIED="1402116166281">
<node TEXT="intro" ID="ID_782712540" CREATED="1402151957525" MODIFIED="1402151959322">
<node TEXT="sabemos porque actuamos" ID="ID_981321689" CREATED="1402152051231" MODIFIED="1402152078231"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
We do not act because we know.
</p>
<p>
We know because we are called upon to act.
</p>
<p>
—Johann Gottlieb Fichte, The Vocation of Man
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="formas de libertad de expresión" ID="ID_155961441" CREATED="1402152173685" MODIFIED="1402152246629"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
During this period, F/OSS hackers enunciated more reflexively
</p>
<p>
than ever before their free speech rights to produce and distribute software,
</p>
<p>
thereby working to stabilize a relatively new cultural claim in which <b>source </b>
</p>
<p>
<b>code came to be imagined as a species of free speech</b>.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="política limitada al código" ID="ID_144612797" CREATED="1402152270494" MODIFIED="1402152305711"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 I consistently witnessed during my fieldwork: a reluctance to
</p>
<p>
signify free software beyond a narrow politics of software freedom. I start
</p>
<p>
by discussing how and why this is articulated, but quickly move on to look
</p>
<p>
at the consequence of this political disavowal.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Capítulo 5
Code Is Speech" ID="ID_1168201587" CREATED="1402152389195" MODIFIED="1402152404300">
<node TEXT="intro" ID="ID_1053549035" CREATED="1402152738984" MODIFIED="1402152741437">
<node TEXT="política de contenciosa" ID="ID_1570749017" CREATED="1402152641027" MODIFIED="1402152664535" MOVED="1402152739009"/>
</node>
<node TEXT="Las éticas del contraste legal" ID="ID_649881826" CREATED="1402152752091" MODIFIED="1402152759384">
<node TEXT="escribir e interpretar
textos utilitarios" ID="ID_1904745408" CREATED="1402152924061" MODIFIED="1402152970877"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 Both lawyers and programmers develop mental habits for mak-
</p>
<p>
ing, reading, and parsing what are primarily utilitarian texts. As noted by
</p>
<p>
two lawyers who work on software and law, “coders are people who write
</p>
<p>
in subtle, rule-oriented, specialized, and remarkably complicated dialects”—
</p>
<p>
something, they argue, that also pertains to how lawyers make and interpret
</p>
<p>
the law (Cohn and Grimmelmann 2003).
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Living Out Legal Meaning" ID="ID_753077765" CREATED="1402153079949" MODIFIED="1402153092940">
<node TEXT="Free speech /= Free beer" ID="ID_1762591369" CREATED="1402155454298" MODIFIED="1402155532320"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
This differentia-
</p>
<p>
tion between free beer and free speech is the clearest enunciation of what,
</p>
<p>
to these developers, are the core meanings of free—expression, learning,
</p>
<p>
and modification. Freedom is understood foremost to be about personal
</p>
<p>
control and autonomous production, and decidedly not about commodity
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="legal advocates & upstreams devs" ID="ID_1864199888" CREATED="1402158473190" MODIFIED="1402158526591"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 Sometimes developers act in the capacity
</p>
<p>
of legal advocates, convincing these upstream maintainers to switch to a
</p>
<p>
DFSG-compliant license, which is necessary if the software is to be included
</p>
<p>
in Debian.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Bitkeeper" ID="ID_1246800865" CREATED="1402158939176" MODIFIED="1402158987358"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Problematic BitKeeper License. Branden Robinson [3] pointed out
</p>
<p>
that some of us may be exposed to tort claims from BitMover, Inc.,
</p>
<p>
the company that produces BitKeeper, the software that is the primary
</p>
<p>
source management tool for the Linux kernel. Your license to use Bit-
</p>
<p>
Keeper free of charge is revoked if you or your employer develop,
</p>
<p>
produce, sell, or resell a source management tool. Debian distributes
</p>
<p>
rcs, cvs, subversion and arch at least and this seems to be a [4] different
</p>
<p>
case. Ben Collins, however, who works on both the Linux kernel and
</p>
<p>
the subversion project, got his license to use BitKeeper free of charge
</p>
<p>
[5] revoked.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="CC incomptatible con DFSG" ID="ID_1060526884" CREATED="1402159201493" MODIFIED="1402159260116"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 Creative Commons licenses under con-
</p>
<p>
sideration failed to meet the DFSG’s standards, and suggested that Debian
</p>
<p>
developers not look to them as licensing models. The most remarkable as-
</p>
<p>
pect of their analysis is that it concluded with a detailed set of recommen-
</p>
<p>
dations for alterations to make the Creative Commons licenses more free
</p>
<p>
according to the Debian licensing guidelines. In response to these recom-
</p>
<p>
mendations, Lessig of Creative Commons contacted Evan Prodromou, one
</p>
<p>
of the authors of this analysis, to try to find solutions to the incompatibili-
</p>
<p>
ties between the DFSG and some of the Creative Commons licenses.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Lessing contacta a los geeks" ID="ID_1134631155" CREATED="1402159297146" MODIFIED="1402159314744"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
There is something ironic, on the one hand, about a world-renowned
</p>
<p>
lawyer contacting a bunch of geeks with no formal legal training to dis-
</p>
<p>
cuss changes to the licenses that he created. On the other hand, who else
</p>
<p>
would Lessig contact? These developers are precisely the ones making and
</p>
<p>
therefore inhabiting this legal world. These geeks are training themselves to
</p>
<p>
become legal experts, and much of this training occurs in the institution of
</p>
<p>
the free software project.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="el grupo legal amateur más grande" ID="ID_719620512" CREATED="1402159403146" MODIFIED="1402159423882"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The F/OSS arena probably represents the
</p>
<p>
largest single association of amateur intellectual property and free speech
</p>
<p>
legal scholars ever to have existed. Given the right circumstances, many
</p>
<p>
developers will marshal this expertise as part of broader, contentious bat-
</p>
<p>
tles over intellectual property law and the legality of software— the topic
</p>
<p>
of the next section.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Contentious Politics" ID="ID_1916958490" CREATED="1402159432738" MODIFIED="1402159438178">
<node TEXT="Código y la libertad de expresión, primeros momentos" ID="ID_718270136" CREATED="1402159580111" MODIFIED="1402159659860"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 Prior to 1976, such an idiom had been rare. The first widely circu-
</p>
<p>
lated paper associating free speech and source code was “Freedom of Speech
</p>
<p>
in Software,” written by programmer Peter Salin (1991). He characterized
</p>
<p>
computer programs as “writings” to argue that software was unfit for pat-
</p>
<p>
ents, although appropriate for copyrights and thus free speech protections
</p>
<p>
(patents being for invention, and copyright being for expressive content).
</p>
<p>
The idea that coding was a variant of writing was also gaining traction,
</p>
<p>
in part because of the popular publications of Stanford Computer Science
</p>
<p>
professor Donald Knuth (1998; see also Black 2002) on the art of pro-
</p>
<p>
gramming. During the early 1990s, a new ethical sentiment emerged among
</p>
<p>
Usenet enthusiasts (many of them hackers and developers) that the Internet
</p>
<p>
should be a place for unencumbered free speech (Pfaffenberger 1996). This
</p>
<p>
sensibility in later years would become specified and attached to technical
</p>
<p>
artifacts such as source code.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="encryption wars: encripción /= munición" ID="ID_662366265" CREATED="1402159671584" MODIFIED="1402159723640"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 in the face of governmental restrictions that
</p>
<p>
classified strong forms of encryption as munitions.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Copyright como barrera a la libertad de expresión" ID="ID_1768275667" CREATED="1402159971070" MODIFIED="1402159992336" MOVED="1402159994226"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Salin’s article nor the Bernstein
</p>
<p>
case questioned copyright as a barrier to speech. With the rise of free soft-
</p>
<p>
ware, developers began to launch a direct critique of copyright. The tech-
</p>
<p>
nical production of free software had trained developers to become legal
</p>
<p>
thinkers and tinkerers well acquainted with the intricacies of intellectual
</p>
<p>
property law as they became committed to an alternative liberal legal sys-
</p>
<p>
tem steeped in discourses of freedom and, increasingly, free speech.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Protestas legales visibilizan el discurso" ID="ID_192954592" CREATED="1402159904363" MODIFIED="1402159929523"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Witnessing and participating in the marches, candlelight vigils,
</p>
<p>
street demonstrations, and artistic protests (many of them articulated in le-
</p>
<p>
gal terms), among a group of people who otherwise tend to shy away from
</p>
<p>
such overt forms of traditional political action (Coleman 2004; Galloway
</p>
<p>
2004; Riemens 2003), led me to seriously reevaluate the deceptively simple
</p>
<p>
claim: that code is speech. In other words, what existed tacitly became ex-
</p>
<p>
plicit after a set of exceptional arrests and lawsuits.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Poetic Protest" ID="ID_927241969" CREATED="1402160002368" MODIFIED="1402160013950">
<node TEXT="Prohibición de usos justos" ID="ID_625171312" CREATED="1402162992609" MODIFIED="1402163016385"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 The DMCA outlaws
</p>
<p>
the trafficking and circulation of such a tool, even if it can be used for lawful
</p>
<p>
purposes (such as fair use copying) or is never used. “Now with the DMCA,”
</p>
<p>
media scholar Tartelton Gillespie (2007, 184) perceptively notes, “circum-
</p>
<p>
vention is prohibited, meaning that the technologies that automatically en-
</p>
<p>
force these licenses are further assured by the force of the law.”
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Primera enmienda" ID="ID_638666042" CREATED="1402172100433" MODIFIED="1402172143167"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
This case established that software could be protected under the First
</p>
<p>
Amendment, and in 1999, caused the overturning of the ban on the exporta-
</p>
<p>
tion of strong cryptography. Programmers could write and publish strong
</p>
<p>
encryption on the grounds that software was speech.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="dos derechos" ID="ID_636925036" CREATED="1402172428869" MODIFIED="1402172490844"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Thus, there are two rights being argued here. One is that [ . . . ] we have
</p>
<p>
the right to look at things we own and figure out how they work. We even
</p>
<p>
have the right to make other things that work in the same way. The other is
</p>
<p>
that code is speech, that there is no way to distinguish between the two. In
</p>
<p>
the U.S., of course, equating code and speech is important, because protec-
</p>
<p>
tions on speech are (still, so far) relatively strong. If code is speech, then we
</p>
<p>
are in our rights to post it. If these rights are lost, Free Software is in deep
</p>
<p>
trouble.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="desbaratar / construir" ID="ID_1216359503" CREATED="1402172462110" MODIFIED="1402172469828"/>
<node TEXT="libertad de expresión" ID="ID_920010687" CREATED="1402172470176" MODIFIED="1402172477177"/>
</node>
<node TEXT="clever recreations of DeCSS" ID="ID_1318270163" CREATED="1402175257328" MODIFIED="1402176967983"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Clever re-creations of the original DeCSS source code (originally written
</p>
<p>
in the C programming language) using other languages (such as Perl) also
</p>
<p>
began to proliferate, as did translations into poetry, music, and film. A Web
</p>
<p>
site hosted by Touretzky, called the Gallery of CSS DeScramblers, show-
</p>
<p>
cased a set of twenty-four of these artifacts—the point being to demonstrate
</p>
<p>
the difficulty of drawing a sharp line between functionality and expression
</p>
<p>
in software.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Esto me recuerda la camiseta que se vendía y en la parte delantera decía
</p>
<p>
que tenía el código de DeCSS en el respaldo:
</p>
<p>
</p>
<p>
<img src="http://i1.cpcache.com/product/68966163/white_decss_shirt.jpg?color=White&height=460&width=460&qv=90"/>
<img src="http://i1.cpcache.com/product/68966163/white_decss_shirt.jpg?side=Back&color=White&height=460&width=460&qv=90"/>
</p>
<p>
</p>
<p>
Acá está como canción:
</p>
<p>
</p>
<p>
http://www.cs.cmu.edu/~dst/DeCSS/Gallery/css_descramble_joe_wecker.mp3
</p>
<p>
</p>
<p>
y acá una galería de varias versiones, incluida la anterior:
</p>
<p>
</p>
<p>
http://www.cs.cmu.edu/~dst/DeCSS/Gallery/
</p>
</body>
</html>
</richcontent>
<node TEXT="perl" ID="ID_1156819936" CREATED="1402175743701" MODIFIED="1402175790509"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
#!/usr/bin/perl -w
</p>
<p>
# 531-byte qrpff-fast, Keith Winstein and Marc Horowitz
</p>
<p>
# <sipb-iap-dvd@mit.edu>
</p>
<p>
# MPEG 2 PS VOB file on stdin -> descrambled output on stdout
</p>
<p>
# arguments: title key bytes in least to most-significant order
</p>
<p>
$_=‘while(read+STDIN,$_,2048){$a=29;$b=73;$c=142;$t=255;@
</p>
<p>
t=map{$_%16or$t^=$c^=($m=(11,10,116,100,11,122,20,100)
</p>
<p>
[$_/16%8])&110;$t^=(72,@z=(64,72,$a^=12*($_%162?
</p>
<p>
0:$m&17)),$b^=$_%64?12:0,@z)[$_%8]}(16..271);if((@
</p>
<p>
a=unx”C*”,$_)[20]&48){$h=5;$_=unxb24,join”“,@
</p>
<p>
b=map{xB8,unxb8,chr($_^$a[—$h+84])}@ARGV;s/ [ . . . ]
</p>
<p>
$/1$&/;$d=unxV,xb25,$_;$e=256|(ord$b[4])<<9|ord$b[3];$d=$d>
</p>
<p>
>8^($f=$t&($d>>12^$d>>4^$d^$d/8))<<17,$e=$e>>8^($t&($g
</p>
<p>
=($q=$e>>14&7^$e)^$q*8^$q<<6))<<9,$_=$t[$_]^(($h>>=8)+=
</p>
<p>
$f+(~$g&$t))for@a[128..$#a]}print+x”C*”,@a}’;s/x/pack+/g;eval
</p>
</body>
</html>
</richcontent>
</node>
<node ID="ID_1821165695" CREATED="1402176640359" MODIFIED="1402176690237"><richcontent TYPE="NODE">
<html>
<head>
</head>
<body>
<p>
<b>Idea</b>: ¿Podría usarse
</p>
<p>
IPython + d3.js tree
</p>
<p>
para hacer el mapa web?
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="En haiku" ID="ID_1327862667" CREATED="1402180977986" MODIFIED="1402181014073"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The author then conveys that many F/OSS programmers conceive of their
</p>
<p>
craft as technically precise (and so functional) yet fundamentally expressive,
</p>
<p>
and as a result, worthy of free speech protection. In formally comparing
</p>
<p>
code to poetry in the medium of a poem, Schoen displays a playful form of
</p>
<p>
clever and recursive rhetoric valued among hackers; he also articulates both
</p>
<p>
the meaning of the First Amendment and software to a general public
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="cualidades recursivas" ID="ID_669123312" CREATED="1402181077217" MODIFIED="1402181154408"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
""
</p>
<p>
Although this haiku contains novel assertions (the tight coupling between source
</p>
<p>
code and speech), it is also through its inscription into a tangible and especially
</p>
<p>
culturally captivating medium (a hack with playful, recursive qualities) that the
</p>
<p>
<b>assertion is transformed into a firm social fact</b>.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
</node>
<node TEXT="Free Dmitry" ID="ID_1021167550" CREATED="1402181182410" MODIFIED="1402181186744">
<node TEXT="EEUU uncritical support of the copyright industries" ID="ID_1754700740" CREATED="1402182068797" MODIFIED="1402182140241"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
> Now this is America, right? It makes me sick to think this is where
</p>
<p>
we are. It makes me sick. Let them fight their battles in Congress.
</p>
<p>
These million-dollar lobbyists, let them persuade Congressmen about
</p>
<p>
the sanctity of intellectual property and all that bullshit. Let them have
</p>
<p>
their battles, but why lock this guy up for twenty-five years?
</p>
<p>
</p>
<p>
Most programmers agreed with Lessig’s assessment: the state had gone too
</p>
<p>
far in its uncritical support of the copyright industries.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="So Sue Me" ID="ID_1398994870" CREATED="1402182225959" MODIFIED="1402182239616"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 Johansen still writes free software (including
</p>
<p>
programs that subvert DRM technologies) as well as a blog, So Sue Me, and
</p>
<p>
is admired among F/OSS hackers.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Batalla no tanto legal, como cultural" ID="ID_21899970" CREATED="1402182721929" MODIFIED="1402183079578"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
> The question of which approach seems natural
</p>
<p>
would then be not primarily a question of legal doctrines, standards,
</p>
<p>
or precedents. It would instead be a conceptual, cultural battle: shall
</p>
<p>
programs be compared to epidemics of disease (evil, menacing, worthy
</p>
<p>
only of quarantine) or to books in libraries (the cornerstones of our
</p>
<p>
culture and our civilization)?
</p>
<p>
</p>
<p>
Even if the court cases never declared source code as First Amendment
</p>
<p>
speech, the arrests, lawsuits, and protests cemented this connection. Hack-
</p>
<p>
ers, programmers, and computer scientists would continue to be motivated
</p>
<p>
to transform what is now their cultural reality—a rival liberal morality—
</p>
<p>
into a broader legal one by arguing that source code should be protectable
</p>
<p>
speech under the US Constitution and the constitutions of other nations.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Me recuerda nuestra conversación con Carolina con motivo de la primera
</p>
<p>
Ley Lleras, en la que le decía que pensaba que la batalla había que darla
</p>
<p>
por ganarla en la conciencia de la gente, más que en la legislatura. Hasta
</p>
<p>
ahora la hemos ganado en ambos lados :-)
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
</node>
<node TEXT="Conclusion" ID="ID_804939668" CREATED="1402183082080" MODIFIED="1402183085190">
<node TEXT="La ley como forma de imaginar/establecer lo real" ID="ID_512317797" CREATED="1402183087039" MODIFIED="1402183113339"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 If the law, to use the formulation offered by Geertz (1983, 184), is
</p>
<p>
“part of a distinctive manner of imagining the real,” what I have shown in
</p>
<p>
this chapter is how the law becomes social reality, and in effect, constitutes
</p>
<p>
particular cultural meanings related to personhood, expression, creativity,
</p>
<p>
and thought.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Libertad de expresión" ID="ID_1971235338" CREATED="1402183264488" MODIFIED="1402183291364"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
To be sure, the idea of free speech has never held a single meaning across
</p>
<p>
the societies that have valued, instantiated, or debated it. Yet it has come to
</p>
<p>
be seen as indispensable for a healthy democracy, a free press, individual
</p>
<p>
self-development, and academic integrity.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="FLOSS como vehículo" LOCALIZED_STYLE_REF="styles.important" ID="ID_1505650960" CREATED="1402183342844" MODIFIED="1402183376091">
<font BOLD="true"/>
<richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 F/OSS is an ideal vehicle for examining how and when techno-
</p>
<p>
logical objects, such as source code, are invested with new liberal meanings,
</p>
<p>
and with what consequences. By showing how developers incorporate legal
</p>
<p>
ideals like free speech into the practices of everyday technical production, I
</p>
<p>
trace the path by which older liberal ideals persist, albeit transformed, into
</p>
<p>
the present.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="vinculo código <-> habla, como
elección/reconfiguración" ID="ID_449826879" CREATED="1402183558603" MODIFIED="1402183614206"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 New free
</p>
<p>
speech sensibilities, which fundamentally challenge the coupling between
</p>
<p>
copyright and literary creation, must therefore be seen as a political act and
</p>
<p>
choice, requiring sustained labor and creativity to stabilize these connections.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="reconfiguración desde la ley" ID="ID_1081019273" CREATED="1402183686248" MODIFIED="1402183734787"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Whether it is the constitutional recognition of multiculturalism across
</p>
<p>
Latin America and parts of Africa, or new avenues of commoditization like
</p>
<p>
the patenting of seeds, these new political and economic relationships are
</p>
<p>
“heavily inscribed in the language of the law” (ibid.). Given the extent to
</p>
<p>
which esoteric legal codes dominate so many fields of endeavor, from phar-
</p>
<p>
maceutical production to financial regulation to environmental advocacy,
</p>
<p>
we must ask to what extent informal legal expertise, of the sort exhibited by
</p>
<p>
F/OSS developers, is a necessary or useful skill for social actors seeking to
</p>
<p>
contest such regimes, and where and how advocates acquire legal literacy.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
</node>
<node TEXT="Conlusión:
The Cultural Critique of
Intellectual Property Law" ID="ID_1179481495" CREATED="1402185370469" MODIFIED="1402185389290">
<node TEXT="Intro" ID="ID_1926533900" CREATED="1402185535622" MODIFIED="1402185537233">
<node TEXT="material politics of cultural action" LOCALIZED_STYLE_REF="styles.important" ID="ID_570546122" CREATED="1402185556410" MODIFIED="1402185643683"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
A paradox is at work here: How can a movement narrowly configured
</p>
<p>
around a technical craft to ensure software freedom help catalyze broader
</p>
<p>
political and economic transformations? Although F/OSS is foremost a tech-
</p>
<p>
nical movement based on the principles of free speech, its historical role in
</p>
<p>
transforming other arenas of life is not primarily rooted in the power of
</p>
<p>
language or the discursive articulation of a broad political vision. Instead,
</p>
<p>
it effectively works as a politics of critique by providing a living counterex-
</p>
<p>
ample, or in the words of free software’s most famous legal counsel, Eben
</p>
<p>
Moglen: “Practical revolution is based upon two things: proof of concept
</p>
<p>
and running code.”
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
<node TEXT="Lanier" ID="ID_1400068491" CREATED="1402185619556" MODIFIED="1402185624865"/>
<node TEXT="ni izquierda, ni derecha" ID="ID_1663962861" CREATED="1402185719175" MODIFIED="1402185774256"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
In an era when identification with Right
</p>
<p>
or Left, conservative or liberal, often functions as a politically paralyzing
</p>
<p>
form of ideological imprisonment, F/OSS has been able to successfully avoid
</p>
<p>
such polarization and thus <b>ghettoization</b>.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="viajes sociopolíticos" ID="ID_1877922776" CREATED="1402185966341" MODIFIED="1402193787422"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
This tight coupling between a particular version of freedom and
</p>
<p>
its instantiation in technology—mediated by licensing within F/OSS—paves
</p>
<p>
the way for certain sociopolitical travels. We might say that F/OSS has at-
</p>
<p>
tained such legibility not so much because of the material nature of source
</p>
<p>
code but rather because of licensing arrangements socially enveloping the
</p>
<p>
source code: F/OSS technology is free (as in beer as well as in speech) for
</p>
<p>
people to use, learn from, and modify.2 Further, because these technical and
</p>
<p>
legal artifacts are hinged on a politics of free software—and not traditional
</p>
<p>
Right-Left political divides—others have taken hold of free software artifacts
</p>
<p>
and recoded the meaning of freedom, access, and collaboration in new ways.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="del transfondo subcultural
al frente político" ID="ID_748352474" CREATED="1402193824165" MODIFIED="1402194064633"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 Through its translations into different terms,
</p>
<p>
the very practice of free software, both as a mode of production and a set of
</p>
<p>
licenses, has been legitimated and brought from the subcultural background
</p>
<p>
into the political foreground
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Crítica embebida" ID="ID_587922869" CREATED="1402194064628" MODIFIED="1402194206211"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 If court case after court case, economist
</p>
<p>
after economist, and all sorts of trade associations stipulate that economic
</p>
<p>
incentives are absolutely (or self-evidently) necessary to induce labor and
</p>
<p>
secure creativity, hackers counterstipulate such views, not simply through
</p>
<p>
the power of rhetoric, but also through a form of collective labor that yields
</p>
<p>
high-quality software (software that happens to power much of the Inter-
</p>
<p>
net). Thousands and thousands of individual developers’ laboring to make
</p>
<p>
software libre constitutes a social performance of collective work that con-
</p>
<p>
trasts with as well as effectively chips away at some of the foundational
</p>
<p>
assumptions driving the continual expansion of intellectual property law.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<arrowlink SHAPE="CUBIC_CURVE" COLOR="#000000" WIDTH="2" TRANSPARENCY="80" FONT_SIZE="9" FONT_FAMILY="SansSerif" DESTINATION="ID_1505650960" STARTINCLINATION="270;0;" ENDINCLINATION="270;0;" STARTARROW="NONE" ENDARROW="DEFAULT"/>
</node>
</node>
</node>
<node TEXT="The polítical Agnosticism of F/OSS" ID="ID_1479556459" CREATED="1402194210357" MODIFIED="1402194224483">
<node TEXT="Neutral respecto al receptor" ID="ID_831475916" CREATED="1402194496858" MODIFIED="1402194853525"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
> when I write free software, I renounce the ability to
</p>
<p>
control the behavior of the recipient as a condition of their making cop-
</p>
<p>
ies or modifying the software. The most obvious renunciation is that I
</p>
<p>
don’t get to demand money for copies. But I also don’t get to demand
</p>
<p>
that the person not be a racist; I don’t get to demand that the person
</p>
<p>
contribute to the Red Cross. I don’t get to demand that the recipient
</p>
<p>
contribute to free software. I renounce the little bit of control over the
</p>
<p>
other person which copyright law gives me and in that way, I enhance
</p>
<p>
their freedom. I enhance it to what it would be without copyright law.
</p>
<p>
</p>
<p>
To secure the practice of free software, in other words, this developer
</p>
<p>
claims that one must disassociate licensing along with its requirements from
</p>
<p>
other ideologies, demands, and affiliations, whether they are economic, re-
</p>
<p>
ligious or political.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Sin embargo hay una apuesta política del proyecto Debian por el software
</p>
<p>
libre y por acrecentarlo a través de la mentoría legal con los upstream developers.
</p>
<p>
Kleiner, apuesta por otro modelo en su "p2p license" en la que se juzga de
</p>
<p>
modo explícito a los receptores por sus contribuciones al procomún para
</p>
<p>
que este no sea expropiado por los capitalistas y lidiar con la dualidad de
</p>
<p>
quien produce software libre trabajando para el capital
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
<node TEXT="Kleiner" ID="ID_1544402994" CREATED="1402194668543" MODIFIED="1402194674872"/>
<node TEXT="copyfarleft" ID="ID_1365620069" CREATED="1402194675228" MODIFIED="1402194682950"/>
</node>
<node TEXT="open/free: Distinción comunitaria difusa" ID="ID_1049623627" CREATED="1402194806612" MODIFIED="1402194887306"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 To put it another way, rather than an absolute distinction be-
</p>
<p>
tween politically engaged hackers and neutral corporate promoters of the
</p>
<p>
world of open source, I had encountered something more complicated that
</p>
<p>
blurred the well-known distinction between these two positions.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Riseup / Mayfirst" ID="ID_1780937698" CREATED="1402195097224" MODIFIED="1402195107763">
<node TEXT=""Anular" mi punto de vista" ID="ID_1085786705" CREATED="1402195127541" MODIFIED="1402195559904">
<font BOLD="true"/>
<richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
Ciertamente escogí la comunidad de software libre de HackBo porque pertenezco a ella,
</p>
<p>
pero estoy documentando un camino no recorrido comunitariamente, el de convertirnos
</p>
<p>
en comunidades de usuarios/hacedores. Antes Bachue era un lugar donde la gente
</p>
<p>
aprendía Scheme como comunidad de práctica y lo usaba para sus propios proyectos,
</p>
<p>
pero esta práctica era extremadamente informal y los procesos de transición
</p>
<p>
de usuario a hacedor muy tácitos (salvo por contadas publicaciones en un blog),
</p>
<p>
con lo cual también eran poco replicables/recontextualizables. <b>Estoy entonces, en </b>
</p>
<p>
<b>un lugar conocido recorriendo caminos desconocidos y dándole una perspectiva teórica a la experiencia.</b>
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="reusar la lectura ética" ID="ID_679922456" CREATED="1402195560980" MODIFIED="1402195639723"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 Many other software developers, especially those who
</p>
<p>
identify with the utilitarian principles of open-source software, are reluctant
</p>
<p>
to conceptualize their collective labor in ethical terms, much less expansive
</p>
<p>
political vocabularies.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Winner señala algo similar respecto a los fundamentos filosóficos del quehacer
</p>
<p>
tecnológico.
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
<node TEXT="Winner" ID="ID_1761987815" CREATED="1402195590286" MODIFIED="1402195595992"/>
</node>
<node TEXT=""Neutralidad" liberal" ID="ID_743607959" CREATED="1402195786679" MODIFIED="1402198432351">
<font BOLD="true"/>
<richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
As should be clear by now, I do not seek to reveal the fallacy of lib-
</p>
<p>
eral neutrality; the critical literature on liberalism has convincingly shown
</p>
<p>
the construction and consequences of such an ordering (Brown 2006; Fish
</p>
<p>
1994; Marcuse 1965)
</p>
<p>
"""
</p>
<p>
</p>
<p>
Coleman hace alusión al intento fallido de Microsft de etiquetar el software como
</p>
<p>
un cancer comunista, que no logró. Sin embarlo la intensión de Kleiner sí
</p>
<p>
es afiliarlo a una forma de producción entre pares inspirada en Marx (aunque
</p>
<p>
hay que guardar las distancias entre el comunismo y el marxismo). Lo que creo
</p>
<p>
que habrá serán múltiples formas de despliegue de los 4 futuros propuestos por
</p>
<p>
Bauwens, con diferentes régimenes legales embebidos en sus licencias que
</p>
<p>
competiran por configurar el futuro.
</p>
</body>
</html>
</richcontent>
<arrowlink SHAPE="CUBIC_CURVE" COLOR="#000000" WIDTH="2" TRANSPARENCY="80" FONT_SIZE="9" FONT_FAMILY="SansSerif" DESTINATION="ID_831475916" STARTINCLINATION="114;0;" ENDINCLINATION="114;0;" STARTARROW="NONE" ENDARROW="DEFAULT"/>
</node>
</node>
<node TEXT="Three Moments of Translation" ID="ID_1077648505" CREATED="1402196070645" MODIFIED="1402196079940">
<node TEXT="Intro" ID="ID_1580701866" CREATED="1402199226186" MODIFIED="1402199228712">
<node TEXT="Translación de Latour / Critica" ID="ID_1756863196" CREATED="1402198434487" MODIFIED="1402364458758" MOVED="1402199233191"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 Latour’s model reveals how,
</p>
<p>
through a process of gradual enrollment, social actors recruit various al-
</p>
<p>
lies to extend a network of meanings, objects, and institutions. Though his
</p>
<p>
model pays attention to nonhuman actors (like artifacts or techniques), a
</p>
<p>
number of critics have argued that he puts too much weight on the capac-
</p>
<p>
ity of individuals to extend networks, thus overlooking how semiotic pro-
</p>
<p>
cesses may shape the conditions for translatability (Downey 1998; Haraway
</p>
<p>
1997)
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<arrowlink SHAPE="CUBIC_CURVE" COLOR="#000000" WIDTH="2" TRANSPARENCY="80" FONT_SIZE="9" FONT_FAMILY="SansSerif" DESTINATION="ID_404701784" STARTINCLINATION="2932;0;" ENDINCLINATION="2932;0;" STARTARROW="NONE" ENDARROW="DEFAULT"/>
</node>
<node TEXT="política de la ciencia flexible" ID="ID_1803693203" CREATED="1402198731036" MODIFIED="1402199163457" MOVED="1402199233209"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 In other words, the flexibility
</p>
<p>
of the sign of science was an important precondition for the radical redi-
</p>
<p>
rection of its meaning and the ability of Indian nationalists to take science
</p>
<p>
down a new political path.
</p>
<p>
</p>
<p>
The sign of science is not unique in having such semiotic flexibility; the
</p>
<p>
term freedom is loaded with a similar elasticity. Of course, as a number of
</p>
<p>
theorists insist, all language, words, and especially dialogue tend toward
</p>
<p>
a type of indefiniteness, openness, and multiplicity (Bakhtin 1981; Butler
</p>
<p>
1997; Silverstein 2004; Wittgenstein 1953)
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="F/OSS Maleable" ID="ID_1422980371" CREATED="1402199163452" MODIFIED="1402199220624" MOVED="1402199237515"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 To put it in slightly different terms, F/OSS
</p>
<p>
acts as an icon as well as a transposable set of practices for openness, col-
</p>
<p>
laboration, and alternative licensing schemes that are tactically adopted by
</p>
<p>
others to justify divergent political and economic practices and imaginaries.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="" ID="ID_1569139350" CREATED="1402205517436" MODIFIED="1402205517436">
<node TEXT="Open Source Circulantion within Capital: IBM" ID="ID_1095331359" CREATED="1402199248518" MODIFIED="1402199267577" MOVED="1402205528667">
<node TEXT="Peace, Love, and Linux,
and savings using volutary work" ID="ID_764305440" CREATED="1402199579862" MODIFIED="1402201607185"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<table style="border-top-style: solid; width: 80%; border-top-width: 0; border-left-style: solid; border-bottom-width: 0; border-bottom-style: solid; border-left-width: 0; border-right-width: 0; border-right-style: solid" border="0">
<tr>
<td style="border-top-style: solid; width: 35%; border-left-style: solid; border-top-width: 1; border-bottom-width: 1; border-bottom-style: solid; border-left-width: 1; border-right-width: 1; border-right-style: solid" valign="top">
<p style="margin-right: 1; margin-bottom: 1; margin-left: 1; margin-top: 1">
</p>
<p style="margin-right: 1; margin-bottom: 1; margin-left: 1; margin-top: 1">
<img src="https://farm1.staticflickr.com/33/39036635_e9c0f13c8b.jpg"/>
</p>
</td>
<td style="border-top-style: solid; width: 65%; border-left-style: solid; border-top-width: 1; border-bottom-width: 1; border-bottom-style: solid; border-left-width: 1; border-right-width: 1; border-right-style: solid" valign="top">
<p style="margin-right: 1; margin-bottom: 1; margin-left: 1; margin-top: 1">
"""
</p>
<p style="margin-right: 1; margin-bottom: 1; margin-left: 1; margin-top: 1">
IBM’s integration of F/OSS is part of a much larger corporate push toward open-
</p>
<p style="margin-right: 1; margin-bottom: 1; margin-left: 1; margin-top: 1">
source software as the basis of a service-based business model characteristic
</p>
<p style="margin-right: 1; margin-bottom: 1; margin-left: 1; margin-top: 1">
of post-Fordist capitalism.
</p>
<p style="margin-right: 1; margin-bottom: 1; margin-left: 1; margin-top: 1">
</p>
<p style="margin-right: 1; margin-bottom: 1; margin-left: 1; margin-top: 1">
By leveraging volunteer work, IBM uses F/OSS as a labor- and resource-
</p>
<p style="margin-right: 1; margin-bottom: 1; margin-left: 1; margin-top: 1">
saving measure. [...] Being neither totally independent nor completely di-
</p>
<p style="margin-right: 1; margin-bottom: 1; margin-left: 1; margin-top: 1">
rected, F/OSS development in corporations represents a hybrid between
</p>
<p style="margin-right: 1; margin-bottom: 1; margin-left: 1; margin-top: 1">
volunteer self-directed labor and paid, directed forms of labor that signifi-
</p>
<p style="margin-right: 1; margin-bottom: 1; margin-left: 1; margin-top: 1">
cantly speed the pace of development for some F/OSS projects (Lerner and
</p>
<p style="margin-right: 1; margin-bottom: 1; margin-left: 1; margin-top: 1">
Schankerman 2010).
</p>
<p style="margin-right: 1; margin-bottom: 1; margin-left: 1; margin-top: 1">
"""
</p>
<p style="margin-right: 1; margin-bottom: 1; margin-left: 1; margin-top: 1">
</p>
<p style="margin-right: 1; margin-bottom: 1; margin-left: 1; margin-top: 1">
Algo similar se puede decir de Ubuntu, sin embargo se ha criticado, con razón que este comportamiento,
</p>
<p style="margin-right: 1; margin-bottom: 1; margin-left: 1; margin-top: 1">
si bien ayuda al producto, hace difusa la frontera entre la comunidad y el negocio, en perjuicio de la primera.
</p>
</td>
</tr>
</table>
<p>
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="No exclusividad interpretativa" ID="ID_339233210" CREATED="1402201607175" MODIFIED="1402201683710"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 While the money behind IBM’s advertising
</p>
<p>
machine makes its take on F/OSS especially prominent, the company holds
</p>
<p>
no monopoly on the interpretation of F/OSS’s meaning and importance, as
</p>
<p>
the next example illustrates.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Alternatives to Capitalism: IMCs" ID="ID_56288171" CREATED="1402201690596" MODIFIED="1402201701701" MOVED="1402205528688">
<node TEXT="Manifiestamente política" ID="ID_1691879959" CREATED="1402201759335" MODIFIED="1402201803406"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Unlike most F/OSS projects, how-
</p>
<p>
ever, the IMC movement articulated itself as a primarily political endeavor
</p>
<p>
seeking to tackle broad structural problems
</p>
<p>
</p>
<p>
> It is our goal to further the self-determination of people under-
</p>
<p>
represented in media production and content, and to illuminate and
</p>
<p>
analyze local and global issues that impact ecosystems, communities
</p>
<p>
and individuals. We seek to generate alternatives to the biases inherent
</p>
<p>
in the corporate media controlled by profit, and to identify and create
</p>
<p>
positive models for a sustainable and equitable society.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Anticorporativa" ID="ID_1322586078" CREATED="1402201854955" MODIFIED="1402201942746"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Unlike IBM—which concep-
</p>
<p>
tualizes F/OSS production as a flexible means by which to extend market
</p>
<p>
presence and emphasize individual, consumerist messages of openness—
</p>
<p>
these activists saw it as a radical and independent alternative to the existing
</p>
<p>
corporate- driven market, and they used it to advance explicitly anticorpo-
</p>
<p>
rate political aims (Milberry 2009).
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Licencias gradualmente menos libres" ID="ID_1380204246" CREATED="1402201942740" MODIFIED="1402202348830"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
Las que son más "corporate friendly" son menos preferidas que las copyleft. En ese sentid
</p>
<p>
se parece a la perspectiva de Kleiner
</p>
<p>
</p>
<p>
"""
</p>
<p>
Despite their official stance on licensing, some leftists have trouble ac-
</p>
<p>
cepting the formulation of nondiscrimination lying at the heart of F/OSS
</p>
<p>
legal agreements. Some express discomfort or dismay that nondiscrimina-
</p>
<p>
tion, as articulated in F/OSS licensing, bars the type of control that would
</p>
<p>
allow Indymedia to keep its work from being exploited for purposes of
</p>
<p>
oppression (by the military, say) or corporate profit. In this guise, they echo
</p>
<p>
the Marcusian critique of liberalism’s “pure tolerance” of free speech (Mar-
</p>
<p>
cuse 1965).
</p>
<p>
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="Kleiner" ID="ID_1102989170" CREATED="1402201994375" MODIFIED="1402201996804"/>
</node>
<node TEXT="Sociedad de código abierto" ID="ID_1294838418" CREATED="1402202348823" MODIFIED="1402202499699"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
One approach to understanding the democracy of
</p>
<p>
the multitude, then, is an open-source society, that is, a society whose
</p>
<p>
source code is revealed so that we can work collaboratively to solve its
</p>
<p>
bugs and create new, better social programs.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="inhabit new
political subjectivities." ID="ID_922908565" CREATED="1402202499695" MODIFIED="1402202532076"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Nonetheless, the use of F/OSS as both a technology and icon to
</p>
<p>
justify other political projects has led some hackers to come to inhabit new
</p>
<p>
political subjectivities.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Liberal Commons and Limits to Capital" ID="ID_886111356" CREATED="1402202532609" MODIFIED="1402202543217" MOVED="1402205532367">
<node TEXT="Los bienes comunes: moderados / liberales" ID="ID_1359834656" CREATED="1402202611089" MODIFIED="1402202695110">
<font BOLD="true"/>
<richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 The commons is often articulated as a
</p>
<p>
pool of shared resources that then acts as the fertilizer for further vibrant
</p>
<p>
cultural production and at times a healthy democracy. Among moderate
</p>
<p>
proponents, the commons is understood as compatible with private property
</p>
<p>
and a capitalist market, although certainly acting as a bulwark against some
</p>
<p>
of their worst abuses.14 The more liberal facet of the commons endeavor is
</p>
<p>
but one moment within a broader liberal critique of the neoliberal face of
</p>
<p>
capitalism.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="Ostrom" ID="ID_1663894200" CREATED="1402202695104" MODIFIED="1402202697942"/>
<node TEXT="Bauwens" ID="ID_1397133558" CREATED="1402202698147" MODIFIED="1402202701271"/>
</node>
<node TEXT="F/OSS Inspiración" ID="ID_364700651" CREATED="1402204642736" MODIFIED="1402204791513"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
. In both writings and public
</p>
<p>
talks, Lessig and Bollier frequently refer to F/OSS as a source of inspiration
</p>
<p>
as well as justification for their visions and projects.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Silent Theft" ID="ID_1376801437" CREATED="1402204818307" MODIFIED="1402204907172"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 for instance, contends that the estab-
</p>
<p>
lishment of a commons can limit the multinational plundering of knowledge
</p>
<p>
and culture.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Lessing Spokesperson" ID="ID_1337587155" CREATED="1402204791508" MODIFIED="1402205154058"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
But more than any other actor, Lessig’s individual role in translating the
</p>
<p>
meanings of F/OSS deserves attention. He acted as a “spokesperson” for
</p>
<p>
many years—a role conceptualized in the work of Latour (1987, 1988) as
</p>
<p>
a prominent person who enrolls allies, builds institutions, changes percep-
</p>
<p>
tions, and translates the message of free software in ways that appeal to a
</p>
<p>
wider constituency. [...]  Lessig has worked assiduously, passionately, and diligently
</p>
<p>
to bring out and successfully translate the artifacts and messages of F/OSS
</p>
<p>
from the confines of the hacker lab out to the field.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="Liberalismo de Mills" ID="ID_1860444688" CREATED="1402205155714" MODIFIED="1402205244473"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Like many of the developers I studied, he clearly operates
</p>
<p>
from a social imaginary that emphasizes one form of liberty—that repre-
</p>
<p>
sented by the Millian tradition stressing self-development and free speech—
</p>
<p>
over a more libertarian or even classic liberal position, in which the most
</p>
<p>
important value is protecting individual autonomy and private property.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="No más andar sobre cáscaras de huevo" ID="ID_345522991" CREATED="1402205029459" MODIFIED="1402205148604"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Today, Lessig and those who follow in his footsteps no longer have to
</p>
<p>
walk on eggshells. The discourse has so radically transformed that open
</p>
<p>
source is accepted as a social fact, known to many outside technological
</p>
<p>
circles. Lessig has helped utterly redefine the terms of engagement, such that
</p>
<p>
law students now learning about computer law and intellectual property
</p>
<p>
are compelled to cast their skepticism aside (at least for a short while) and
</p>
<p>
confront the existence of intellectual property alternatives.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Algo similar está pasando con los temas de innovación abierta y comunitaria.
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="No denegar los efectos políticos" ID="ID_1884493822" CREATED="1402205245261" MODIFIED="1402205346133"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 In large part because of Lessig’s
</p>
<p>
claims and analysis, developers can no longer deny the political effects of
</p>
<p>
their work, even if they do not fully accept Lessig’s politics, and even if some
</p>
<p>
of them are still unwilling to hinge their labor on grand narratives of justice,
</p>
<p>
socialism, and anticapitalism.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Crítica a CC" ID="ID_175134837" CREATED="1402205346126" MODIFIED="1402205543964"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
There have even been some important cri-
</p>
<p>
tiques of Creative Commons among advocate-lawyers and F/OSS develop-
</p>
<p>
ers who note how Creative Commons’ promotion of choice dilutes the clear
</p>
<p>
standard of freedom found in F/OSS (Elkin-Koren 2006; Hill 2005), and
</p>
<p>
edges quite close to neoliberal territory in advocating a language of choice.
</p>
<p>
Despite these differences, there is an affinity between the two, and they act
</p>
<p>
to mutually reinforce each other’s goals, interests, and visions. [...]  high-
</p>
<p>
profile academic <b>lawyers like Lessig have raised the credibility of the idea </b>
</p>
<p>
<b>of software freedom. Conversely, the success of F/OSS has served to dem- </b>
</p>
<p>
<b>onstrate the plausibility of Creative Commons’ idea</b>. Through a process of
</p>
<p>
cross-pollination, many hackers have been inspired by the aims and actions
</p>
<p>
of Lessig, particularly those concerning the notion of a commons.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
<node TEXT="The poltics of Defamiliarization" ID="ID_785058514" CREATED="1402205500154" MODIFIED="1402205511232">
<node TEXT="Políticas estrechas" ID="ID_1273000027" CREATED="1402205717341" MODIFIED="1402205889671"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
As already noted, a central feature of F/OSS is its political agnosticism (or
</p>
<p>
alternatively, its narrowly defined politics), which has facilitated its visible
</p>
<p>
spread and adoption in distinct arenas of life, allowing it to attain a position
</p>
<p>
where it can perform a political message.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<arrowlink SHAPE="CUBIC_CURVE" COLOR="#000000" WIDTH="2" TRANSPARENCY="80" FONT_SIZE="9" FONT_FAMILY="SansSerif" DESTINATION="ID_1479556459" STARTINCLINATION="594;0;" ENDINCLINATION="594;0;" STARTARROW="NONE" ENDARROW="DEFAULT"/>
</node>
<node TEXT="GPL" ID="ID_636767923" CREATED="1402205889666" MODIFIED="1402206144356"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The GPL more clearly speaks a metapragmatic commentary on its oppositional
</p>
<p>
existence—an awareness even built into its informal name, copyleft, which
</p>
<p>
explicitly calls into being and thus points to its counterpart, copyright.
</p>
<p>
</p>
<p>
[...]
</p>
<p>
</p>
<p>
What is im-
</p>
<p>
portant to keep in mind is that Stallman, in the process of creating a legal
</p>
<p>
alternative to a constitutional mandate, bypassed the usual channels (the
</p>
<p>
courts and judges) by which one would question or change a law, especially
</p>
<p>
constitutional law. In so doing, he also partially punctured the authority of
</p>
<p>
the law, laying bare the assumption that only institutions of legal authority
</p>
<p>
(the courts and congress) have the right to alter the law. To be sure, lawyers
</p>
<p>
and legal council were and still are essential to making free software law
</p>
<p>
legally binding. The point, however, I am trying to convey is that Stallman
</p>
<p>
did bypass some traditional routes, such as lawsuits, in order to challenge
</p>
<p>
patents and copyrights, instead devising a license that cleverly reformatted
</p>
<p>
copyright by its very use.
</p>
<p>
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="destructive analysis of the familiar" ID="ID_225085164" CREATED="1402206144347" MODIFIED="1402206338408"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
To make software open source or free software, one first applies a copyright and then
</p>
<p>
adds any one of a number of F/OSS licenses, which then disables the restric-
</p>
<p>
tive logic of copyright law. In this capacity, the use of these F/OSS legal
</p>
<p>
artifacts behave as a “destructive analysis of the familiar” (Sapir 1921, 94),
</p>
<p>
to use an old but famous anthropological phrase.
</p>
<p>
</p>
<p>
[...]
</p>
<p>
</p>
<p>
Using copyright as its vehicle, the copyleft
</p>
<p>
turns copyright on its head and in the process demystifies copyright’s “abso-
</p>
<p>
lute” theory of economic incentive.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Fricción: propiedad intelectual / libertad de expresión" ID="ID_652604232" CREATED="1402206338402" MODIFIED="1402206421947"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 Probably more than any other current site of la-
</p>
<p>
bor, F/OSS production makes legible the present-day frictions between free
</p>
<p>
speech and intellectual property regulations that have grown so markedly
</p>
<p>
pronounced, in part because both sets of rights have undergone such signifi-
</p>
<p>
cant expansions over the last hundred years.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Discurso Hacker: Demostrado en la acción material" ID="ID_1565427320" CREATED="1402206421943" MODIFIED="1402207344596">
<font BOLD="true"/>
<richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 Hackers have
</p>
<p>
spoken clearly in this debate, but primarily in their capacity as producers of
</p>
<p>
free and open software: they demonstrate in material action that they value
</p>
<p>
the right to express themselves, learn, and create technology over the right
</p>
<p>
to privatize the fruits of their labor—a site of labor that became particularly
</p>
<p>
prominent as other groups and actors, from radical anticapitalists to capi-
</p>
<p>
talist giants, have deployed free software.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<arrowlink SHAPE="CUBIC_CURVE" COLOR="#000000" WIDTH="2" TRANSPARENCY="80" FONT_SIZE="9" FONT_FAMILY="SansSerif" DESTINATION="ID_797372271" STARTINCLINATION="127;0;" ENDINCLINATION="127;0;" STARTARROW="NONE" ENDARROW="DEFAULT"/>
</node>
<node TEXT=" What does it mean to be a free
individual?" ID="ID_168100632" CREATED="1402206522290" MODIFIED="1402206524779"/>
<node TEXT="No todo objeto de conocimiento cae
en un regimen de propiedad neoliberal" ID="ID_1865219287" CREATED="1402206582189" MODIFIED="1402206755708"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 Today hackers are entangled in as well
</p>
<p>
as voice this dilemma over personhood, the meaning of freedom, markets,
</p>
<p>
and property, asserting that not every object of knowledge falls under a
</p>
<p>
neoliberal property regime.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Hackers representan un escape" ID="ID_530474274" CREATED="1402206755701" MODIFIED="1402207217840">
<font BOLD="true"/>
<richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 As Helen Nissenbaum (2004, 212) has maintained, we
</p>
<p>
are drawn to the example of hacker activity because hackers “represent a
</p>
<p>
degree of freedom, an escape hatch from a system that threatens to become
</p>
<p>
overbearing.”
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Discurso etnográfico" ID="ID_1944046247" CREATED="1402207217836" MODIFIED="1402207312522"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 For most of the last century, anthropological knowledge has
</p>
<p>
been marshaled to unsettle essentialist and universal assumptions about hu-
</p>
<p>
man behavior through cross-cultural and comparative examination (Benedict
</p>
<p>
1959; Marcus and Fisher 1986; Mauss 1954; Sahlins 1976). The disciplin-
</p>
<p>
ary vehicle for this is a work of speech: the narrative of ethnography. What I
</p>
<p>
find interesting is that F/OSS, among many other things, functions as a form
</p>
<p>
of critical ethnography writ large. It exemplifies what George E. Marcus and
</p>
<p>
Michael Fisher (1986, 139) call “defamiliarization” [ . . . ] by “cross-cultural
</p>
<p>
juxtapositioning.” In the case of F/OSS, such juxtaposition arises from an
</p>
<p>
accidental cultural practice and not a discursive anthropological one.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="Hablar desde los hechos" ID="ID_797372271" CREATED="1402207312518" MODIFIED="1402207344606"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 F/OSS hackers, in other words, have not helped usher
</p>
<p>
in social change primarily by organizing in order to change the world,
</p>
<p>
standing and speaking on the political soapbox, or demanding legislative
</p>
<p>
changes (although some free software developers do engage in these politi-
</p>
<p>
cal forms). Instead, as noted above, they speak primarily in their capacity as
</p>
<p>
F/OSS producers.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
</node>
<node TEXT="Invisibilizar vía la alineación" ID="ID_1830322985" CREATED="1402207455305" MODIFIED="1402207770802"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 The mass media, closely aligned
</p>
<p>
with imperatives of capital (McChesney 1997), routinely reduce events to
</p>
<p>
well-established ideological categories (in the United States, this is usually
</p>
<p>
along the lines of liberal versus conservative, and since 9/11, patriotic versus
</p>
<p>
antipatriotic, with red baiting also being a common tactic).
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="defamiliarización cultural: Preguntas finales" ID="ID_1950653229" CREATED="1402207770796" MODIFIED="1402207993544"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
 Thus, the task of a critical anthropology is to keep
</p>
<p>
a mindful orientation toward these powerful yet elusive processes of
</p>
<p>
cultural contrast as they are unfolding so that the politics
</p>
<p>
of <b>cultural defamiliarization</b> can be more effectively known, acknowledged,
</p>
<p>
and perhaps even directed.
</p>
<p>
</p>
<p>
A number of other pressing questions about politics are provocatively
</p>
<p>
raised by the example of F/OSS’s politics: Must a politics of visibility rely on
</p>
<p>
the circuits of capital to make itself known in a public sense, and is the law
</p>
<p>
a political friend or foe? Can we realistically work outside these channels? If
</p>
<p>
so, how? And if we work within these channels, are there ways to be flexible
</p>
<p>
about some convictions, but firmer about others, and secure the vision or
</p>
<p>
values being heralded, as the copyleft does?
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
</node>
<node TEXT="Epílogo
How to Proliferate Distinctions,
Not Destroy Them" ID="ID_1106380232" CREATED="1402207994320" MODIFIED="1402236174927">
<node TEXT="Wikipedia /= YouTube /= MySpace" ID="ID_1731472763" CREATED="1402236236385" MODIFIED="1402236317942" MOVED="1402236317960"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
This quote treats Wikipedia, YouTube, and Myspace not only as inter-
</p>
<p>
changeable examples of community and collaboration but also as moral
</p>
<p>
solvents with the power to melt away existing power structures. Although
</p>
<p>
the hype may be more pronounced in this piece, the simple conflation of
</p>
<p>
these distinct digital domains is not unique to Time or even other journal-
</p>
<p>
istic pieces; it is simply one example of how Internet technologies between
</p>
<p>
2005 and the present have been imagined by academics, journalists, policy-
</p>
<p>
makers, and activists.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="web "2.0"" ID="ID_1622866653" CREATED="1402236321422" MODIFIED="1402236333016">
<node TEXT="tan estirada que no define nada" ID="ID_1313732749" CREATED="1402236372423" MODIFIED="1402236505693"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Since the term’s invention, it has not only become the governing meta-
</p>
<p>
phor by which to understand contemporary Internet technologies and the
</p>
<p>
social practices that cluster around them. It also has been stretched so far
</p>
<p>
and so wide that it now encompasses software (blogs and wikis), corporate
</p>
<p>
platforms (Flickr, Twitter, Facebook, YouTube, and Myspace), projects and
</p>
<p>
nonprofits (Wikipedia, Debian, and Creative Commons), and collaborative
</p>
<p>
techniques (remixing and crowdsourcing).
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Desconoce el pasado / reescribe la historia" ID="ID_1319421791" CREATED="1402236505688" MODIFIED="1402238266037"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 It was not simply that most journalists,
</p>
<p>
pundits, and many academics ignored this fact, though. This omission was
</p>
<p>
replaced with a countervailing story that suggested otherwise, alleging that
</p>
<p>
knowledge was being created by forces of mild disorganization whereby
</p>
<p>
individuals, acting in loose coordination with each other, led to novel forms
</p>
<p>
of collaboration.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Una simplificación similar hace Clay Shirky en su charla
</p>
<p>
"How the Internet will (one day) transform government"[1] donde habla
</p>
<p>
de colaboración sin coordinación, cuando realmente lo que ocurre es
</p>
<p>
que el sistema de control de versiones es el que provee la coordinación
</p>
<p>
(en otra habla de manera más acertada de como se ha sustituido
</p>
<p>
la planeación por la coordinación). Su versión simplificada pone a Linus
</p>
<p>
Toldvars como el inventor de la solución frente a un sistema de control
</p>
<p>
de código feudal, pero no menciona cómo él usaba por conveniencia
</p>
<p>
uno privativo (Bitkeeper) hasta que las condiciones cambiaron y decidió
</p>
<p>
crear Git, que si bien es el más popular sistema de control de versiones,
</p>
<p>
no es el único, el mejor, ni el primero. A pesar de que Shirky sugiere mirar
</p>
<p>
en los bordes, lo sugiere para proyectos altamente notorios y no en los
</p>
<p>
bordes reales de los proyectos no tan visibles. La crítica a Shirky continua
</p>
<p>
en Coleman con su libro "Here Comes Everybody:
</p>
<p>
The Power of Organizing without Organizations. " donde muestra que sí
</p>
<p>
hay organizaciones (Linux y la WIkipedia) a través de alguna forma de organización,
</p>
<p>
que de hecho está vinculada a esa política limitada del software libre y los bienes
</p>
<p>
comunes. Como dice Coleman (p 222), logran organizarse, sin convertirse en las
</p>
<p>
"burocracias tugurientas" asociadas al los gobiernos, la oficina postal o las grandes
</p>
<p>
corporaciones.
</p>
<p>
</p>
<p>
[1] https://www.ted.com/talks/clay_shirky_how_the_internet_will_one_day_transform_government
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
<node TEXT="Propiedad: Resultados para todos" ID="ID_581817887" CREATED="1402238266027" MODIFIED="1402238507852"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 free software licens-
</p>
<p>
ing ensures that the fruits of labor are equally available to all—a condition
</p>
<p>
unmet by many forms of crowdsourced labor, much less ones that unfold on
</p>
<p>
corporate and cloud-based platforms, such as Flickr, where collaboration is
</p>
<p>
said to flourish, and yet where users can lose access to their data when and
</p>
<p>
if the company folds or takes down a service.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Protesta enagenada" ID="ID_803533544" CREATED="1402238508585" MODIFIED="1402238811185"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 I share Gladwell’s deep skepticism of the
</p>
<p>
hype that envelops mainstream understandings of many social networking
</p>
<p>
platforms like Twitter and Facebook. I think it is imperative to discuss the
</p>
<p>
limits of activism based on weak social ties and the security risks in us-
</p>
<p>
ing corporate platforms. Yet his critique only works by way of silencing a
</p>
<p>
number of historical and contemporary examples. Digital interaction and
</p>
<p>
activism are not, as Gladwell suggests, inherently grounded in weak ties but
</p>
<p>
also can be the basis for socially deep ties, such as is the case for much of
</p>
<p>
F/OSS production—a domain that has fundamentally altered the politics of
</p>
<p>
access and intellectual property.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="insistir en la diferenciación" ID="ID_1368560316" CREATED="1402238811179" MODIFIED="1402497573158"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Attention to these basic, sometimes-fundamental differences in digital
</p>
<p>
sociality and activism can help foster greater understanding of what digital
</p>
<p>
politics mean along with the range of possibilities they might have to of-
</p>
<p>
fer and their limits. We must be ruthless in how we differentiate the social
</p>
<p>
dynamics and formats of digital activism in order to more fully glean the
</p>
<p>
public as well as political lessons afforded by these worlds.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<arrowlink SHAPE="CUBIC_CURVE" COLOR="#000000" WIDTH="2" TRANSPARENCY="80" FONT_SIZE="9" FONT_FAMILY="SansSerif" DESTINATION="ID_928231096" STARTINCLINATION="1159;0;" ENDINCLINATION="1159;0;" STARTARROW="NONE" ENDARROW="DEFAULT"/>
</node>
<node TEXT="El software libre nos brinda pistas
de dos maneras" LOCALIZED_STYLE_REF="styles.important" ID="ID_1511416079" CREATED="1402238978722" MODIFIED="1402239140665">
<font BOLD="true"/>
<node TEXT="Balanceando contrarios
(especialmente lo individual y lo cooperativo)" ID="ID_29512553" CREATED="1402239004676" MODIFIED="1402239130991"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
In the end, it is worth taking a cue from the world of free software in two
</p>
<p>
regards. It is, for one, a domain where developers balance forms of social-
</p>
<p>
ity and forces often treated as mutually exclusive: individualism and social
</p>
<p>
cooperation, utility and artistry, altruism and self-interest, organization and
</p>
<p>
disorganization, populism and elitism, and especially individualism and so-
</p>
<p>
cial cooperation. Hackers who are seen (and at times portray themselves) as
</p>
<p>
quintessentially individualistic often live this individualism through remark-
</p>
<p>
ably cooperative channels. This should not make us question the reality of
</p>
<p>
individualism, which is also culturally incarnated, but instead encourage us
</p>
<p>
to examine the assumption that this individualism precludes cooperation.
</p>
<p>
In fact, individualism frequently results in more cooperation, on a larger
</p>
<p>
scale than would otherwise exist.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="cambiando la envoltura y trama de las
estructuras sociales y económicas" ID="ID_759465885" CREATED="1402239015861" MODIFIED="1402239076999"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Second, what makes these projects so in-
</p>
<p>
teresting is not how they engender democracy writ large, or fundamentally
</p>
<p>
change the warp and woof of economic and social structures, but that col-
</p>
<p>
laborators make technology at the same time that they experiment in the
</p>
<p>
making of a social commonwealth; it is there where the hard work of free-
</p>
<p>
dom is practiced.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
</node>
</node>
<node TEXT="Hacker (Forthcoming, The Johns Hopkins Encyclopedia of Digital Textuality, 2014)" ID="ID_1256532823" CREATED="1401453659439" MODIFIED="1401453790656" LINK="project://145D21BE5B372UWMC6AC86NIRGMT3LT8KJUL/Referencias/coleman-2013-Hacker-John-Hopkins-Final.pdf">
<pdf_annotation type="PDF_FILE" object_id="0" document_hash="B2A53CB5A94CB97B45DD6835257CF9FA28875A8734BA83F10934B87BD7969CD">
<pdf_title>HACKER</pdf_title>
</pdf_annotation>
<node TEXT="automático" ID="ID_332985922" CREATED="1401482859709" MODIFIED="1401482889512">
<node TEXT="2012a Our Weirdness is Free: The logic of Anonymous: Online Army, Agent of Chaos, and Seeker of Justice. Triple Canopy http://canopycanopycanopy.com/15/our_weirdness_is_free" ID="ID_1920503122" CREATED="1401453659445" MODIFIED="1401453659445" LINK="project://145D21BE5B372UWMC6AC86NIRGMT3LT8KJUL/Referencias/coleman-2013-Hacker-John-Hopkins-Final.pdf" MOVED="1401482859734">
<pdf_annotation type="BOOKMARK" page="7" object_id="7836447770837617535" object_number="73" document_hash="B2A53CB5A94CB97B45DD6835257CF9FA28875A8734BA83F10934B87BD7969CD">
<pdf_title>HACKER</pdf_title>
</pdf_annotation>
</node>
<node TEXT="Karatzogianni, Athina" ID="ID_1846030599" CREATED="1401453659452" MODIFIED="1401453659452" LINK="project://145D21BE5B372UWMC6AC86NIRGMT3LT8KJUL/Referencias/coleman-2013-Hacker-John-Hopkins-Final.pdf" MOVED="1401482893504">
<pdf_annotation type="BOOKMARK" page="7" object_id="4653004279129416109" object_number="74" document_hash="B2A53CB5A94CB97B45DD6835257CF9FA28875A8734BA83F10934B87BD7969CD">
<pdf_title>HACKER</pdf_title>
</pdf_annotation>
</node>
</node>
<node TEXT="Definición" ID="ID_1769022261" CREATED="1401454673857" MODIFIED="1401454677138">
<node TEXT="Varios orígenes de la palabra" ID="ID_724552" CREATED="1401453834290" MODIFIED="1401453865332"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Instead of fixating upon a single point of origin for hacking, juxtaposing distinct lineages allows us to be attentive to multiple origins, distinct lineages, and variable ethics.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Acepción criminal" ID="ID_1002483456" CREATED="1401453872793" MODIFIED="1401453904779"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Since the mid 1980s, the U.S. government has tended to criminalize hacking under all circumstances, unwilling to differentiate between criminal activities, playfulpursuits, and political causes.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="hacedores vs rompedores" ID="ID_543160859" CREATED="1401454708778" MODIFIED="1401454750343"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
When asked, most can fire off precise definitions. When interviewed, two hackers distinguished between builders—often found in free and open source communities whose lineage goes back to the university communities explored in Levy—and breakers with whom these hackers identify.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Variaciones" ID="ID_1804860792" CREATED="1401463361259" MODIFIED="1401478989649"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
    Given the multi-faceted, rich, and often controversial political effects engendered by hackers, from the creation of new licensing regimes to exposing the abuses of the surveillance state (Himanen 2001, Söderberg 2008, Wark 2004) and its historical dynamism, it is imperative to keep the variations and full diversity of hacking at the forefront of our inquiries.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Las culturas hacker no están aisladas, sino que se han venido articulando a través de lo que Kelty llama público recursivo
</p>
</body>
</html>
</richcontent>
<arrowlink SHAPE="CUBIC_CURVE" COLOR="#000000" WIDTH="2" TRANSPARENCY="80" FONT_SIZE="9" FONT_FAMILY="SansSerif" DESTINATION="ID_1599442725" STARTINCLINATION="323;0;" ENDINCLINATION="323;0;" STARTARROW="NONE" ENDARROW="DEFAULT"/>
</node>
</node>
</node>
<node TEXT="Hacker Politics and Publics" ID="ID_1359791886" CREATED="1401483008499" MODIFIED="1401483033928" LINK="project://145D21BE5B372UWMC6AC86NIRGMT3LT8KJUL/Referencias/coleman-hacker-politics-publics.pdf">
<pdf_annotation type="PDF_FILE" object_id="0" document_hash="435C56779AB392E8BA9D302663EA5C35FD78F5C37BD57DA573F5FF7EC21850">
<pdf_title>Hacker Politics and Publics</pdf_title>
</pdf_annotation>
<node TEXT="artesanía digital" ID="ID_1176702510" CREATED="1401483081862" MODIFIED="1401483505529"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
as a type of ‘diligent craftsmanship’ in which they imbue software with a unique element of their creative selves. Software developers construe their technical activity as inherently valuable avenues for highly creative forms of expression, even if they openly admit to various types of worldly and technical constraints.
</p>
<p>
</p>
<p>
[...]
</p>
<p>
</p>
<p>
The result is artisanship in the service of creating useful knowledge, the hallmark of Jeffersonian liberal science (Boorstin, 1948), combined with a romantic drive for self-creative expression and self-cultivation typical of Millian notions of liberty (Donner, 1991; Halliday, 1976; Starr, 2007).
</p>
<p>
</p>
<p>
At the same time, it is important to realize that F/OSS developers do not see them-
</p>
<p>
selves as ‘romantic authors’ in the sense, now well-known in the literature, of people
</p>
<p>
entitled to copyright their works because of the way those works uniquely embody their
</p>
<p>
artistic subjectivity (Rose, 1993; Woodmansee, 1994). The lived experience of F/OSS
</p>
<p>
hacking is more populist and communal, and at the core of F/OSS practice is an aware-
</p>
<p>
ness of connection with a community of developers who make all code possible: the
</p>
<p>
source code of others is easily available for use or reuse; source code repositories, Internet Relay Chat, mailing lists, bug tracking software, and other technical applications facilitate all work; and all the while, your fellow coders are at hand, ready to help when difficulties arise and willing to serve as an attentive audience to view and admire the finished product.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Crackers" ID="ID_1074061312" CREATED="1401483528631" MODIFIED="1401483534007">
<node TEXT="Transgresión" ID="ID_1180669791" CREATED="1401483535983" MODIFIED="1401483603206"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Quite distinct from the politics of inversion evident in free software legal techniques, the hacker underground enacts its political critique primarily through transgression. This group envisages hacking as a constant arms race between those with the knowledge and power to erect barriers and those with the equal power, knowledge and especially desire, to disarm them.
</p>
<p>
</p>
<p>
[...]
</p>
<p>
</p>
<p>
Underground hackers divulge their identities through acts of technical bravado and
</p>
<p>
thrive on illicit activities. Thus, while underground hackers go to great lengths to protect
</p>
<p>
their personal identities, they expose their inner thoughts and feelings by publishing
</p>
<p>
them online in hundreds of entertaining files. Known only as ‘textfiles’, these documents
</p>
<p>
leave trails of tasty morsels to offer those on the outside a glimpse of their hacker
</p>
<p>
interiority:
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Código abierto y eficiencia del mercado" ID="ID_1898441395" CREATED="1401484335479" MODIFIED="1401484368809"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Less strongly utopian than free software, OSS is still part of a moral genre whose primary concern is information access. But while Stallman envisioned a community maintained through shared norms and values, OSS harkens back to thinkers of the Scottish Enlightenment such as Mandeville (1995), who argue that public good comes from private vice (see Smith, 1985). On this account, a truly efficient market, like a truly efficient code, would benefit everyone, and the most likely way to get the latter was to insist that the former was in place.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="geeks y hackers sociales y políticos" ID="ID_1859129098" CREATED="1401484431555" MODIFIED="1403115278525"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Geeks and hackers build and configure technology at work and for fun, com-
</p>
<p>
municate and collaborate copiously with one another using these technologies,
</p>
<p>
and, most significant, derive and express deep pleasure and forms of value by
</p>
<p>
<b>inhabiting technology</b>. These experiences shape and yet do not simplistically
</p>
<p>
determine their publics, their politics, and their ethical commitments, especially
</p>
<p>
since hackers do not exist in isolation but are <b>deeply entangled in various distinct </b>
</p>
<p>
<b>institutional and cultural webs and economic processes</b>.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
<node TEXT="Internet modificable y sitio de lucha política" ID="ID_142592528" CREATED="1401485889039" MODIFIED="1401485974395"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
A close corollary is that geeks and hackers often care deeply about and
</p>
<p>
intervene in a networked infrastructure that can be, at some level, reordered with-
</p>
<p>
out asking permission of any institution or actor. In contrast to other large-­scale
</p>
<p>
technologies and infrastructures, like the highway system, <b>the Internet is to some degree modifiable and is a site of active struggle</b>.
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
<node TEXT="Kevin Mitnick" ID="ID_1870604410" CREATED="1401486967215" MODIFIED="1401486980896">
<node TEXT="FBI sin humor" ID="ID_1982654309" CREATED="1401486336633" MODIFIED="1401486978156" MOVED="1401486967234"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
A consuming passion for
</p>
<p>
evasion, gaining access, and exploration would result in many triumphant exploits
</p>
<p>
admired by peers and vilified by the FBI, whose agents, he said, showed ‘no sense of
</p>
<p>
humor’ when he tried to crack jokes during his arrests.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Orgullo hacker" ID="ID_1648461603" CREATED="1401486942761" MODIFIED="1401486960716" MOVED="1401486986287"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Despite the fact that lawyers and journalists had used Mitnick’s case to give hackers a bad name, Mitnick still used the term with pride.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="tecnopolítica" ID="ID_1389747831" CREATED="1401486730124" MODIFIED="1401486734300">
<node TEXT="hackers/geeks en la arena política y artefactos" ID="ID_731360028" CREATED="1401486396508" MODIFIED="1401486752237" MOVED="1401486730147"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Geeks and hackers sometimes enter the political arena to secure their own productive autonomy. In other instances they engage in protest or politics to support principles, such as free speech. Their actions have catalyzed others, notably in the field of law and journalism, to follow suit, for instance in the creation of alternative licensing based on the idea of free software. In many other instances geeks and hackers have no desire to act politically, even going so far as to disavow politics, but the technology they make and configure embodies values, and thus acts politically.
</p>
<p>
</p>
<p>
[...]
</p>
<p>
</p>
<p>
Instead of deploying a negative understanding of freedom as
</p>
<p>
‘absolute’ freedom from coercion, he employed, and thus instantiated, a liberal version
</p>
<p>
of freedom that invoked the virtues of sharing and pedagogy.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="" ID="ID_218148766" CREATED="1401488908869" MODIFIED="1401488908869">
<node TEXT="autonomía productiva" ID="ID_1120088298" CREATED="1401486655196" MODIFIED="1401486659878" MOVED="1401488908892"/>
<node TEXT="soporte a los principios" ID="ID_1900373415" CREATED="1401486660377" MODIFIED="1401486664099" MOVED="1401488916112"/>
</node>
<node TEXT="Anonymous/Wikileaks" ID="ID_1240752421" CREATED="1401488921331" MODIFIED="1401488979217"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
     Anonymous has catalyzed debates as towhether distributed denial-­of-­service attacks are a legitimate protest tactic, while WikiLeaks has spurred often heated reflections on the changing face of journalism. These two examples of digitally based politics warrant sustained attention to provide an analysis that should also exceed, even if it draws from, the materials, such as manifestos and memoirs produced by these technological actors.
</p>
<p>
</p>
<p>
    p. 1
</p>
<p>
</p>
<p>
    [...]
</p>
<p>
</p>
<p>
    they are but two examples of a much broader set of political interventions orchestrated by geeks and hackers. Although these types of politics have grown in visibility in the previous two decades, commentators tend to lack an adequate terminology by which to grasp their source and their significance.
</p>
<p>
    [...]
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="reordenar el mundo" ID="ID_541414055" CREATED="1401486848383" MODIFIED="1403115197637"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 If, as Langdon
</p>
<p>
Winner famously states, the politics of technology are about “ways of building
</p>
<p>
order in our world,” then hacker and geek politics are geared toward reordering
</p>
<p>
the technologies and infrastructures that have become part of the fabric of every-
</p>
<p>
day life
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<arrowlink SHAPE="CUBIC_CURVE" COLOR="#000000" WIDTH="2" TRANSPARENCY="80" FONT_SIZE="9" FONT_FAMILY="SansSerif" DESTINATION="ID_366467253" STARTINCLINATION="511;0;" ENDINCLINATION="511;0;" STARTARROW="NONE" ENDARROW="DEFAULT"/>
</node>
<node TEXT="Pelea entre desiguales" ID="ID_1767984475" CREATED="1401488170617" MODIFIED="1401488291738"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
This dynamic is not one of equals. Governments and corporations have more
</p>
<p>
power and resources to take technology down a certain path than initiatives
</p>
<p>
brought by citizens have. Attempts, for instance, to create alternatives to corpo-
</p>
<p>
rate social media applications may ultimately fail. The short history of geek and
</p>
<p>
hacker politics, however, demonstrates that some of their responses and interven-
</p>
<p>
tions have already shifted the political possibilities in the realm of law and tech-
</p>
<p>
nology and have also acted as a gateway, <b>politicizing actors to engage in actions </b>
</p>
<p>
<b>outside of the technological realm</b>.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
</node>
<node TEXT="Tradición liberal" ID="ID_818136046" CREATED="1401488476580" MODIFIED="1401488578517"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
Para Coleman los hackers y los geeks encarnan la tradición liberal en el entorno digital:
</p>
<p>
</p>
<p>
"""
</p>
<p>
    Hacking, so often marginalized or misunderstood in popular culture as the practice of a deviant subculture, thus in fact reveals the continuing relevance, if also the contradictions, of the liberal tradition to the digital present.
</p>
<p>
    [...]
</p>
<p>
</p>
<p>
    The diversity of hacker politics also derives from the liberal principles hackers take hold of and make into their own technical vernacular. Liberal commitments are sufficiently wide in scope and vague that they must be concretized and particularized. The diverse instantiation of liberal commitments across time and place can be thought of in terms of what Stuart Hall calls “variants of liberalism,” that is, variants that not only embody internal contradictions but when compared to each other span from more radical to more conservative incarnations.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
<node TEXT="transparencia para limitar el poder del estado/privados" ID="ID_400529771" CREATED="1401488702357" MODIFIED="1401488828337"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
    WikiLeaks, as a recent
</p>
<p>
    Economist piece notes, acts on the basis of the liberal idea that transparency can
</p>
<p>
    be used in the service of limiting state power:
</p>
<p>
</p>
<p>
    [...]
</p>
<p>
</p>
<p>
     To take another example,
</p>
<p>
    free software developers have come to conceptualize the underlying directions of
</p>
<p>
    software, source code, as an example of free speech and have devised legal instru-
</p>
<p>
    ments to ensure this code remains accessible for viewing, modifying, and circu-
</p>
<p>
    lating.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
</node>
<node TEXT="Hacker practice: Moral genres and the cultural articulation of liberalism" ID="ID_490220466" CREATED="1401489357100" MODIFIED="1401489396785" LINK="project://145D21BE5B372UWMC6AC86NIRGMT3LT8KJUL/Referencias/coleman-2008-hacker-practice.pdf">
<pdf_annotation type="PDF_FILE" object_id="0" document_hash="96F4221B5D1DF6BD18CB93A6717E394CF7E7F8FA611215155BF2F0A7FA9CA45B">
<pdf_title>Anthropological Theory</pdf_title>
</pdf_annotation>
<node TEXT="diversas éticas hacker conectadas" ID="ID_658844051" CREATED="1401489480372" MODIFIED="1401489810669"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Coleman establece una que, la multiplicidad de éticas hacker están conectadas entre sí por una práctica que gira alrededor de cómo el yo es realizado y expresado a través de los derechos de propiedad desde una práctica tecnocultural en un contexto neoliberal de discursos de propiedad más amplio del cuál participa, pero que tamibén critica. Dice ella que, en particular el software libre y de código abierto permiten nuevos régimenes de autonomía en el que el yo está conectado con el disfrute de la propiedad que es habilitado a partir de compartirla en lugar de una forma de posesión individualista. (Coleman 2008).
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
<node TEXT="Criptopunks" ID="ID_935883041" CREATED="1401490956429" MODIFIED="1401490962442">
<node TEXT="Crypto - Libertad" ID="ID_983968190" CREATED="1401489883704" MODIFIED="1401489955650" MOVED="1401490974041"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 It is notable that they developed this technology at a
</p>
<p>
research university (MIT) rather than a government security agency. As a result, the
</p>
<p>
public could potentially now use esoteric cryptographic technology previously available
</p>
<p>
only to government intelligence agencies. Nevertheless, in the 1970s and 1980s the
</p>
<p>
largest growth in the use of encryption technologies came in the corporate sphere, where
</p>
<p>
companies used encryption to secure their ever-growing reliance on computers for
</p>
<p>
financial transactions. Patents on algorithms ensured corporate monopolies and robust
</p>
<p>
encryption was not being developed for personal computers (Levy, 1999; Singh, 2000).
</p>
<p>
This was the case until 1991, when Phil Zimmerman, an amateur cryptographer,
</p>
<p>
‘freed’ encryption by developing a method that could be used on personal computers.
</p>
<p>
<p. 260>
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Criptopunks diversos" ID="ID_188227736" CREATED="1401490069777" MODIFIED="1401490321723" MOVED="1401490956449"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Nevertheless, Cypherpunks’ pessimism regarding the intrusive nature of government
</p>
<p>
and corporations is neither politically Left nor Right – its suspicion of the industrial-
</p>
<p>
military complex falls as easily within the libertarian Right as it does a certain anti-
</p>
<p>
military Left-pacifism. And while some of its most adept practitioners are often
</p>
<p>
libertarian loyalists who hold a faith in free-market capitalism, the loose association of
</p>
<p>
Cypherpunks professes no outward political affiliation. As a result, cryto-freedom
</p>
<p>
practices, groups and events include people with divergent political viewpoints and
</p>
<p>
Cypherpunks are quite clear about this: ‘Some of us are anarcho-capitalist radicals . . .
</p>
<p>
others of us are staid Republicans, and still others are Wobblies and other assorted
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Cypherpunks write code" ID="ID_1016588291" CREATED="1401491005856" MODIFIED="1401491035964"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
    Cypherpunks write code. They know someone has to write code to defend
</p>
<p>
    privacy and since it’s their privacy, they are going to write it . . . Cypherpunks know that
</p>
<p>
    software can’t be destroyed. Cypherpunks know that a widely dispersed system can’t be
</p>
<p>
    shut down’ (Hughes, 1993).
</p>
<p>
    [...]
</p>
<p>
</p>
<p>
    Cypherpunks thus articulate their vision of hacking in
</p>
<p>
    a moral idiom that invokes conceptions of individual autonomy, self-reliance, and self-
</p>
<p>
    control and applies these liberal concepts to the world of digital information.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Hackers con moral "binaria"" ID="ID_1240381041" CREATED="1401491100923" MODIFIED="1401491144612"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
    The literature on hackers, thus, tends to collapse hacking into a moral binary in which hackers are either lauded or denounced.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Es de anotar que Coleman no revisó un texto, a mi parecer importante, el de Tony Prug, que si bien critica al popular texto de Himannen, aporta elmentos importantes de lectura del fenómeno hacker, aunque sigue cayendo en esta óptica binaria.
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="reproducción social de los modos hacker" LOCALIZED_STYLE_REF="styles.important" ID="ID_361495183" CREATED="1401655050730" MODIFIED="1401655579274">
<font BOLD="true"/>
<richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
    Hacker practice is at the center of these debates, experientially and theoretically, <b>because technology is not a means to an end for hackers, it is central to their sense of self – making and using technology is how hackers individually create and how they socially make and reproduce themselves</b>. Through regular and shared routine practices
</p>
<p>
    of their ordinary, technical life, which are not fully or always available to conscious reflection, hackers come to collectively embody evaluative moral and aesthetic dispositions in which knowledge is sacred territory; access to and personal control over the means of information creation and circulation is valued as essential; and technical activity is often
</p>
<p>
    experienced as the vehicle for self-fashioning and creative self-expression.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Este es el elemento clave de conexión con la teoría de autopoesis social (ver elemento relacionado!)
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="heteroglosia" ID="ID_1643826884" CREATED="1401656003807" MODIFIED="1401656018640"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
    To conceptualize the substantive links between liberalism and the diversity of hacker ethical positions, we find it helpful to draw on Mikhail Bakhtin’s theories of speech genres (1986) and heteroglossia (1981). Bakhtin emphasizes that the nature of speech is ‘determined by the specific nature of the particular sphere of communication’ (1986:60), and that ‘each sphere of activity contains an entire repertoire of speech genres, or relatively stable types or genres of talk’ (1986: 60). These genres bespeak types and positions of social actors (scientist, worker, lover, administrator, youth, artist, mother, academic) and can be meaningfully evaluated only by referencing the social norms and material and institutional context in which they arose.
</p>
<p>
    [...]
</p>
<p>
</p>
<p>
    Conceptualizing hacker ethics not as a set of unitary and stable commitments but instead as a constellation of shifting genres similar to speech genres provides a powerful heuristic device.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Internet como escenario tecnopolítico" ID="ID_68126385" CREATED="1401656476218" MODIFIED="1401656611883"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
New information technologies, notably the internet, have become a privileged site for
</p>
<p>
projecting the aspirations of liberal society. Nowhere today are the battles over control,
</p>
<p>
freedom, access and privacy more clearly thematized than on the internet (Fischer, 1999;
</p>
<p>
Gillespie, 2007; Holmes, 2008). A virtual space of innovative collaborative production,
</p>
<p>
communitarian sociality and play, and high-tech networked activism (Castells, 1996,
</p>
<p>
2001; Danet, 2001; Escobar, 2000; Kirshenblatt-Gimblett, 1996; Rheingold, 1993), the
</p>
<p>
internet’s commercial turn in the mid-1990s also opened it to the vast workings of
</p>
<p>
finance capital, the service industry and consumer capitalism (Robins and Webster,
</p>
<p>
1999; Schiller, 2000; Terranova, 2000).
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
<arrowlink SHAPE="CUBIC_CURVE" COLOR="#000000" WIDTH="2" TRANSPARENCY="80" FONT_SIZE="9" FONT_FAMILY="SansSerif" DESTINATION="ID_142592528" STARTINCLINATION="427;0;" ENDINCLINATION="427;0;" STARTARROW="NONE" ENDARROW="DEFAULT"/>
</node>
<node TEXT="La importancia de estudiar contextos hackers!" LOCALIZED_STYLE_REF="styles.important" ID="ID_1044672186" CREATED="1401656640539" MODIFIED="1401657196781">
<font BOLD="true"/>
<richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Consequently, studying hackers is an ideal way to bring ‘into sharp juxtaposition the contradictory elements of cyberspace’s political economy, cultural elaborations, liberating and subjugating potentials, new informational-based sciences, [and] alternative engi-
</p>
<p>
neering designs’ (Fischer, 1999: 247).
</p>
<p>
[...]
</p>
<p>
</p>
<p>
Because their lifestyles push the envelope of what is both technically possible and legally allowable, hacker moral visions not only reveal broader contradictions but at times offer a critical perspective and tangible alternatives to current ethical dilemmas in the digital landscape. Ranging from new, legal software licenses to illegal acts of digital transgression, hackers are already thinking through and envisioning alternatives that will be central to debates about possible digital futures.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Liberalismo como sensibilidad" ID="ID_1552715623" CREATED="1401657214823" MODIFIED="1401657413120"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
In this article, we distinguish between three different, though overlapping, moral expressions of hacking in order to theorize liberalism not as it is traditionally framed – as a coherent body of philosophical, economic and legal thought or a set of normative precepts and doctrines – but as a cultural sensibility closely wedded to what Charles Taylor has called the ‘expressive self ’ (1989) that in practice is under constant negotiation and reformulation and replete with points of contention.
</p>
<p>
</p>
<p>
<p.257>
</p>
<p>
</p>
<p>
[...]
</p>
<p>
</p>
<p>
From the global production of free and open source software to the transgressive pranks of
</p>
<p>
underground hacking, hackers reveal their ethical commitments through an array of
</p>
<p>
practices and idioms. <b>While these idioms are not reducible to liberal concerns, they are certainly in close conversation with them</b>.
</p>
<p>
</p>
<p>
<p. 259>
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Libertad positiva y negativa" ID="ID_995870487" CREATED="1401657759206" MODIFIED="1401657867018"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
    This tension between individualism and collectivism opens a window into another long-standing liberal tension between what Isaiah Berlin has identified as the difference between positive and negative freedom (2001). Many authors have emphasized that individual freedom and self-autonomy are central concerns of liberalism (Dumont, 1986; Macpherson, 1962); nonetheless, the grounding of this freedom is often understood in quite different terms. More libertarian thinkers (Epstein, 2003; Hayek, 1978) <b>have conceptualized liberal freedom ‘negatively’ as an absence of coercion</b>.
</p>
<p>
</p>
<p>
    (p. 270)
</p>
<p>
</p>
<p>
     F/OSS hackers have implemented a set of liberal
</p>
<p>
    principles that posit a direct relationship between self-cultivation, education, meritocracy and a healthy public sphere. Unlike the meritocracy of capitalism, which sanctions the privatization of self-made value, the hacker implementation of meritocracy –however imperfect and entwined with other modes of governance – seeks to constantly equalize the conditions for self-cultivation
</p>
<p>
</p>
<p>
    (p. 271)
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Programar como autoexpresión" ID="ID_35670190" CREATED="1401658218952" MODIFIED="1401658292577"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The right to create software is seen in a similar light as the right to state an opinion’, explains Chris Kelty. ‘If your opinion (software implementation) is heard, critiqued, refined and reasserted – just as Mill proposed – then the best (the truest) opinion will win out’ (2005: 187).
</p>
<p>
</p>
<p>
    (p. 271)
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Propiedad y autoexpresión" ID="ID_1526125407" CREATED="1401658335292" MODIFIED="1401658687067"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
- FLOSS: Disfrute de la propiedad a través de compartirla, en particular el código fuente de las creaciones de software, como acto de autoexpresión.
</p>
<p>
  
</p>
<p>
- Underground: Violación de las leyes de propiedad que permiten el acceso a códigos, software y otros materiales encerrados. Dicha violación debe ser a la vez clandestina y reconocida.
</p>
<p>
</p>
<p>
-  Criptopunks: Defensa de la privacidad desde la escritura y dispocisión de códigos y algoritmos propios de encripción.
</p>
<p>
</p>
<p>
Code functions here to simultaneously affirm and erase the boundaries between individuals. Raymond, and open source developers, on the otherhand, follow another path in which the invisible hand – the mysterious emergent co-ordination of action – prevents there being any conflict to one’s self-interest that codebe shared (Raymond, 1999). Similarly, the hacker underground demands recognition for their exploits – even anonymous recognition – because transgression is the method of self-assertion.
</p>
<p>
     (p 270)
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="RTFM y auto-resolutividad" ID="ID_5219341" CREATED="1401658822359" MODIFIED="1401658888032"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 And finally, hackers often playfully but sternly quip that others must RTFM (Read the Fucking Manual), which pushes those asking for help to adopt and perform techniques of self-reliance
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Software libre" ID="ID_697699982" CREATED="1401658927283" MODIFIED="1401659136622"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
    Stallman treated various barriers designed to impede the creation and spread of knowl-
</p>
<p>
    edge as fundamentally unethical – because he saw them as mechanisms to privatize infor-
</p>
<p>
    mation in order to allow individuals to profit at the expense of the community. In 1984,
</p>
<p>
    he founded the Free Software Foundation in order to further the values of reciprocity,
</p>
<p>
    pedagogy and scientific openness he had learned among the MIT hackers and to halt
</p>
<p>
    the intrusion of copyrights and patents in software.
</p>
<p>
</p>
<p>
    [...]
</p>
<p>
</p>
<p>
    While Zimmerman engaged in an act of civil disobedience and violated the law by
</p>
<p>
    writing PGP, Stallman stayed within the law and used it to his own ends. In order to
</p>
<p>
    assure his software would remain free in future times, Stallman released it under a license
</p>
<p>
    he created, the GNU Public License (GPL). Under this license, Stallman retained copy-
</p>
<p>
    right in his code but distributed it freely, providing all of its users did so as well. The
</p>
<p>
    result was an inversion of traditional copyright law.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Subjetividad" ID="ID_1871668531" CREATED="1401659162054" MODIFIED="1401659295073"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Charles Taylor, who has argued that western society in the past 200 years has witnessed
</p>
<p>
the emergence of what he calls the ‘expressive self ’. Taylor claims that this notion of
</p>
<p>
subjectivity (which is both a folk notion and, as the cultural background for the western
</p>
<p>
academy, also an academic model) rests on three main points. First, that humans are
</p>
<p>
capable of exteriorizing their inner selves through creative action; second, that this action
</p>
<p>
is a deeply moral act; and third, that it is not enough simply for the subject to act, but
</p>
<p>
that its acts must be recognized by others for them to be truly expressive of itself
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="Características" ID="ID_1120976826" CREATED="1401659840863" MODIFIED="1401659844061">
<node TEXT="First, that humans are
capable of exteriorizing their inner selves through creative action;" ID="ID_1801636785" CREATED="1401659691346" MODIFIED="1401659736068" MOVED="1401659840891"/>
<node TEXT="second, that this action
is a deeply moral act;" ID="ID_16245891" CREATED="1401659737668" MODIFIED="1401659750554" MOVED="1401659849434"/>
<node TEXT="and third, that it is not enough simply for the subject to act, but
that its acts must be recognized by others for them to be truly expressive of itself" ID="ID_1624867301" CREATED="1401659752949" MODIFIED="1401659756020" MOVED="1401659852680"/>
</node>
<node TEXT="3 versiones en el hacking" ID="ID_263104627" CREATED="1401659865883" MODIFIED="1401659967912"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Whether it be the self which creates the computer code that secures it from the threat of surveillance, the self whose sharing with the community overrides intellectual property regimes and enables greater recognition within it, or the self which seeks to surpass and dominate technical systems in an act of Nietzschean self-expression, all three of these genres rely heavily on the idea that <b>coding is about the programmer, and that the action of coding is moral</b>; and yet each example also makes tensions in liberalism starkly visible to wider publics.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="hackers definición de Levy" ID="ID_1006301765" CREATED="1401659992840" MODIFIED="1401660127570"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
While Levy defined the hacker ethic in terms of the hacker commitment to information freedom and meritocracy as well as their mistrust of authority, and their firm belief that computers can be the basis for beauty and a better world (1984: 39–46), more recent portrayals of hackers reverse this moral valuation.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
</node>
<node TEXT="Kelty, Christopher" FOLDED="true" ID="ID_963036089" CREATED="1401478461844" MODIFIED="1401478591082">
<font BOLD="true"/>
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<pdf_title>Geeks and Recursive Publics: How the Internet and Free</pdf_title>
</pdf_annotation>
<node TEXT="Intro" ID="ID_40364967" CREATED="1402339089146" MODIFIED="1402339090542">
<node TEXT="Datos" ID="ID_221298552" CREATED="1401479340004" MODIFIED="1401479343524" MOVED="1402339097115">
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<pdf_title>Geeks and Recursive Publics: How the Internet and Free</pdf_title>
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<node TEXT="Christopher Kelty" ID="ID_1707469824" CREATED="1401478545351" MODIFIED="1401478545351" LINK="project://145D21BE5B372UWMC6AC86NIRGMT3LT8KJUL/Referencias/kelty-2008-RecursivePublics-short.pdf" MOVED="1401479346459">
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<pdf_title>Geeks and Recursive Publics: How the Internet and Free</pdf_title>
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</node>
</node>
<node TEXT="Público recursivo" ID="ID_1599442725" CREATED="1401478849570" MODIFIED="1402339097118" MOVED="1402339097136"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
A recursive public is a public that is constituted by a shared concern for maintaining the means of association through which they come together as a public. Geeks find affinity with one another because they share an abiding moral imagination of the technical infrastructure, the Internet, that has allowed them to develop and maintain this affinity in the first place.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Sobre la tecnología / Desde la tecnología:" ID="ID_244818281" CREATED="1401479072777" MODIFIED="1402339097139" MOVED="1402339097156"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 The first of these characteristics is evident in the fact that geeks use technology as a kind of argument, for a specific kind of order: they argue about technology, but they also argue through it. They express ideas, but they also express infrastructures through which ideals can be expressed (and circulated) in new ways
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
<node TEXT="Lanier" ID="ID_117021776" CREATED="1401479157086" MODIFIED="1401479159237"/>
</node>
<node TEXT="orden moral y tecnológico" ID="ID_1188750688" CREATED="1401479427546" MODIFIED="1402282707648" MOVED="1402339097170"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
I use the phrase “moral and technical order” to signal both technology—principally software, hardware,
</p>
<p>
networks, and protocols—an imagination of the proper order of collective political and commercial
</p>
<p>
action, that is, of how economy and society should be ordered collectively. Recursive publics are just as
</p>
<p>
concerned with the moral order of markets as they are with that of commons; they are not
</p>
<p>
anticommercial or antigovernment. They exist independent of, and as a check on, constituted forms of
</p>
<p>
power, which include markets and corporations.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Recursión -> Bucle: Imaginar construir" ID="ID_527256731" CREATED="1402282707642" MODIFIED="1402339097174" MOVED="1402339097189">
<font BOLD="true"/>
<richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 The fact that the
</p>
<p>
geeks described here have been brought together by mailing lists and e-mail, bulletin-board services
</p>
<p>
and Web sites, books and modems, air travel and academia, and cross-talking and cross-posting in ways
</p>
<p>
that were not possible before the Internet is at the core of their own reasoning about why they associate
</p>
<p>
with each other. <b>They are the builders and imaginers of this space, and the space is what allows them to </b>
</p>
<p>
<b>build and imagine it</b>.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Acá podrían haber unas claves para ser leídas en térmnos recursivos.
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Recursión, nivel de profundidad" ID="ID_1024361014" CREATED="1402283023689" MODIFIED="1402283106254" MOVED="1402339097204"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 Recursiveness is always contingent on a limit which determines the depth of a recursive
</p>
<p>
procedure. So, for instance, a Free Software project may depend on some other kind of software or
</p>
<p>
operating system, which may in turn depend on particular open protocols or a particular process, which
</p>
<p>
in turn depend on certain kinds of hardware that implement them. The “depth” of recursion is
</p>
<p>
determined by the openness necessary for the project itself.
</p>
<p>
</p>
<p>
James Boyle has also noted the recursive nature, in particular, of Free Software: “What’s more, and this
</p>
<p>
is a truly fascinating twist, when the production process does need more centralized coordination, some
</p>
<p>
governance that guides how the sticky modular bits are put together, it is at least theoretically possible
</p>
<p>
that we can come up with the control system in exactly the same way. In this sense, distributed
</p>
<p>
production is potentially recursive.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Internet en miniatura" ID="ID_818069376" CREATED="1402283106249" MODIFIED="1402338258992" MOVED="1402339097220"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 The second of these characteristics—regarding layers—is reflected in the
</p>
<p>
ability of geeks to immediately see connections between, for example, Napster (a user application) and
</p>
<p>
TCP/IP (a network protocol) and to draw out implications for both of them. By connecting these layers,
</p>
<p>
Napster comes to represent the Internet in miniature. The question of where these layers stop
</p>
<p>
(hardware? laws and regulations? physical constants? etc.) circumscribes the limits of the imagination
</p>
<p>
of technical and moral order shared by geeks.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Geeks: que los agrupa?" ID="ID_302026723" CREATED="1402338258982" MODIFIED="1402338507141" MOVED="1402339097235"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
What distinguishes geeks?. Some are entrepreneurs and some are idealists, and some are a paradoxical
</p>
<p>
combination. They are certainly obsessed with technology, but especially with the Internet, and they
</p>
<p>
clearly distinguish themselves from others who are obsessed with technology of just any sort. Not all
</p>
<p>
geeks are the same, but they all seem to have a certain affinity. Where do their sympathies lie? Who
</p>
<p>
are they with? Who do they recognize as being like them? What might draw them together with other
</p>
<p>
geeks if not a corporation, a nation, a language, or a cause? What binds these two geeks to any others?
</p>
<p>
The term geek is meant to be inclusive and to index the problematic of a recursive public. Other terms
</p>
<p>
may be equally useful, but perhaps semantically overdetermined, most notably hacker, which
</p>
<p>
regardless of its definitional range, tends to connote someone subversive and/or criminal and to exclude
</p>
<p>
geek-sympathetic entrepreneurs and lawyers and activists.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="En vez de hacker" ID="ID_347865074" CREATED="1402338531159" MODIFIED="1402338656695"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Other terms
</p>
<p>
may be equally useful, but perhaps semantically overdetermined, most notably hacker, which
</p>
<p>
regardless of its definitional range, tends to connote someone subversive and/or criminal and to exclude
</p>
<p>
geek-sympathetic entrepreneurs and lawyers and activists.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Una relación similar he vivido con el término maker/geek sobre hacker. El último tiene un fuerte posicionamiento
</p>
<p>
colectivo como criminal, ayudado por las ficciones cinemátográficas y televisivas, incluidas las noticiosas.
</p>
<p>
Si bien pienso que hay que reinvindicar el término hacker, también hay que hacerlo más conexo a lo geek y lo maker
</p>
<p>
para tender puentes con los imaginarios colectivos. Esto se ha discutido en la lista de HackBo, pero hasta ahora no
</p>
<p>
han habido esfuerzos puntuales por cambiar la denominación.
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
<node TEXT="def" ID="ID_573317269" CREATED="1402338889519" MODIFIED="1402339086996"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
 a distinction that is often formulated recursively, of course: “You are
</p>
<p>
a hacker when another hacker calls you a hacker.”
</p>
<p>
</p>
<p>
"""There are also who[m] may not refer to themselves as geeks, but who care about the Internet just as other
</p>
<p>
geeks do."""
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
<node TEXT="Operating Systems and Social Systems" ID="ID_1258598077" CREATED="1402339230836" MODIFIED="1402354684525"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The political lives of these folks have indeed mixed up
</p>
<p>
operating systems and social systems in ways that are more than metaphorical.
</p>
<p>
</p>
<p>
> We might say that it knits a plurality of spaces into one larger space of non-assembly. The same
</p>
<p>
public discussion is deemed to pass through our debate today, and someone else’s earnest conversation
</p>
<p>
tomorrow, and the newspaper interview Thursday and so on. . . . The public sphere that emerges in the
</p>
<p>
eighteenth century is a meta-topical common space.”
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="6 grados" ID="ID_231243888" CREATED="1402339290222" MODIFIED="1402339372643"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
If intuition can lead one from geek to geek, from start-up in Boston to nightclub in Berlin, and across
</p>
<p>
countries, languages, and professional orientations, it can only be due to a shared set of ideas of how
</p>
<p>
things fit together in the world.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Esfera público" ID="ID_1522811132" CREATED="1402339372636" MODIFIED="1402348590871"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
“Public sphere” is an odd kind of thing, however. It is at once a concept—intended to make sense of a
</p>
<p>
space that is not the here and now, but one made up of writings, ideas, and discussions—and a set of
</p>
<p>
ideas that people have about themselves and their own participation in such a space. I must be able to
</p>
<p>
imagine myself speaking and being spoken to in such a space and to imagine a great number of other
</p>
<p>
people also doing so according to unwritten rules we share.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Sobrepasar dicotomías:
ideas / prácticas materiales" ID="ID_1661199683" CREATED="1402354684967" MODIFIED="1402355013666"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The concept of recursive public, like that of Taylor’s public sphere, is understood here as a kind of
</p>
<p>
social imaginary. The primary reason is to bypass the dichotomy between ideas and material practice.
</p>
<p>
Because the creation of software, networks, and legal documents are precisely the kinds of activities
</p>
<p>
that trouble this distinction—they are at once ideas and things that have material effects in the world,
</p>
<p>
both expressive and performative—it is extremely difficult to identify the properly material materiality
</p>
<p>
(source code? computer chips? semiconductor manufacturing plants?).
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Ideología" ID="ID_1313067371" CREATED="1402355013661" MODIFIED="1402355203761"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Ricoeur defends the second, Geertzian flavor: ideologies integrate the symbolic
</p>
<p>
structure of the world into a meaningful whole, and “only because the structure of social life is already
</p>
<p>
symbolic can it be distorted.”
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="imaginarios" ID="ID_1745624549" CREATED="1402355203756" MODIFIED="1402356779009"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Social imaginaries develop
</p>
<p>
historically and result in both new institutions and new subjectivities; the concepts of public, market,
</p>
<p>
and civil society (among others) are located in the imaginative faculties of actors who recognize the
</p>
<p>
shared, common existence of these ideas, even if they differ on the details, and the practices of those
</p>
<p>
actors reflect a commitment to working out these shared concepts.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="orden moral" ID="ID_1923547907" CREATED="1402356779005" MODIFIED="1402356939616"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
This is the idea of a “moral order,” one that we expect
</p>
<p>
to exist, and if it doesn’t, one that provides a plan for achieving it. For Taylor, there is such a thing as a
</p>
<p>
“modern idea of order,” which includes, among other things, ideas of what it means to be an individual,
</p>
<p>
ideas of how individual passions and desires are related to collective association, and, most important,
</p>
<p>
ideas about living in time together (he stresses a radically secular conception of timesecular in a sense
</p>
<p>
that means more than simply “outside religion”)
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Internet Silk Road" ID="ID_1688949755" CREATED="1402356940428" MODIFIED="1402356948409">
<node TEXT="topical space" ID="ID_1558370986" CREATED="1402357226607" MODIFIED="1402357566928"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 It is a topical space, however, if
</p>
<p>
one considers it from the perspective of the machine: the list of names on the mailing list are all
</p>
<p>
assembled together in a database, or in a file, on the server that manages the mailing list. It is a stretch
</p>
<p>
to call this an “assembly,” however, because it assembles only the avatars of the mailing-list readers,
</p>
<p>
many of whom probably ignore or delete most of the messages.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Publicos creados por sí mismos" ID="ID_809173562" CREATED="1402357566922" MODIFIED="1402358823005"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 To be part of a particular public is to choose to pay attention to those who choose to
</p>
<p>
address those who choose to pay attention . . . and so on. Or as Warner puts it, “The circularity is
</p>
<p>
essential to the phenomenon. A public might be real and efficacious, but its reality lies in just this
</p>
<p>
reflexivity by which an addressable object is conjured into being in order to enable the very discourse
</p>
<p>
that gives it existence.
</p>
<p>
</p>
<p>
This “autotelic” feature of a public is crucial if one is to understand the function of a public as standing
</p>
<p>
outside of power. It simply cannot be organized by the state, by a corporation, or by any other social
</p>
<p>
totality if it is to have the legitimacy of an independently functioning public. As Warner puts it, “A
</p>
<p>
public organizes itself independently of state institutions, law, formal frameworks of citizenship, or
</p>
<p>
preexisting institutions such as the church. If it were not possible to think of the public as organized
</p>
<p>
independently of the state or other frameworks, the public could not be sovereign with respect to the
</p>
<p>
state. . . . Speaking, writing, and thinking involve us—actively and immediately—in a public, and thus
</p>
<p>
in the being of the sovereign.”xviii
</p>
<p>
"""
</p>
<p>
</p>
<p>
El caracter soberano del público es interesante. Hay un punto en el que un "público recursivo" sencillo,
</p>
<p>
puede jalonar (bootstrap) niveles más complejos de sí mismo que articulen más tamaños, temáticas
</p>
<p>
o distribuciones o articulaciones. En alguna medida eso ha pasado con HackBo con publicos convocados
</p>
<p>
por temáticas como las de Arduino, la criptografía o la Indie Web Science. El inconveniente principal ha
</p>
<p>
sido de continuidad y memoria. Los grupos convocados son diversos, incluso entre una interación y otra
</p>
<p>
del mismo evento y casi nunca dejan una memoria de lo que hacen, dificultado rastrear esa historia.
</p>
<p>
Los eventos pueden ser muy espaciados en el tiempo o cubrir permanentemente los mismos temas y
</p>
<p>
dejar temas avanzados para otros públicos. Uno de dichos talleres, explorado en esta investigación,
</p>
<p>
intenta resolver tales inconvenientes creando una memoria en caliente con notas de texto (vía etherpads)
</p>
<p>
e indices (vía zotero) que luego es reestructurada a través de repositorios de código. Si bien al comienzo,
</p>
<p>
la memoria en caliente es altamente contextual y complementada por la participación en vivo dentro del espacio,
</p>
<p>
luego los repositorios de código, permiten una aproximación a la misma incluso si no se asistió a los eventos
</p>
<p>
y cada nueva iteración da nuevos puntos de ingreso para las personas.
</p>
<p>
</p>
<p>
Preparar las nuevas iteraciones de los talleres es preparar las infraestructuras que los soportan, desde sistemas
</p>
<p>
de regitro y asistencia para los mismos hasta las memorias en repositorios de código o la migración a nuevas
</p>
<p>
infraestructuras. La dualidad cosificación participación hace que las participaciones queden cosificadas en
</p>
<p>
las infraestructuras y quizás luego podamos encontrar experiencias tipo talleres donde los repositorios de
</p>
<p>
código, los etherpads, indices compartidos etc estén cosificados desde el comienzo y dispuestos a apoyar
</p>
<p>
nuevos encuentros y los actos de enculturación de los participantes en el espacio.
</p>
<p>
en el tiempo.
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
<node TEXT="No pueden ser un remedo" ID="ID_1475717833" CREATED="1402358822996" MODIFIED="1402358834318"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 A public whose participants have no faith that it is autotelic and
</p>
<p>
autonomous is little more than a charade meant to assuage opposition to authority, to transform political
</p>
<p>
power and equality into the negotiation between unequal parties.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Público soverano / formas de discurso" ID="ID_528589867" CREATED="1402359024874" MODIFIED="1402359041095"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
If one wants to know whether a
</p>
<p>
mailing list on the Internet is more or less likely to be a sovereign public than a book-reading public or
</p>
<p>
the nightly-news-hearing one, then one needs to approach it from the specificity of the form of
</p>
<p>
discourse. This specificity not only includes whether the form is text or video and audio, or whether the
</p>
<p>
text is ASCII or Unicode, or the video PAL or NTSC, but it also includes the means of creation,
</p>
<p>
circulation, and reuse of that discourse as well.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="circulación/empoderamiento" ID="ID_825062473" CREATED="1402360483993" MODIFIED="1402360853004"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The conventionally published book may well satisfy all the criteria of being a public, at least in the
</p>
<p>
colloquial sense of making a set of ideas and a discourse widely available and expecting to influence,
</p>
<p>
or receive a response from, constituted forms of sovereign power. However, it is only the latter "on
</p>
<p>
demand" scheme for publishing that satisfies the criteria of being a recursive public. The differences in
</p>
<p>
this example offer a crude indication of why the Internet is so crucially important to geeks, so
</p>
<p>
important that it draws them together, in its defense, as an infrastructure that enables the creation of
</p>
<p>
publics that are thought to be autonomous, independent, and autotelic. Geeks share an idea of moral
</p>
<p>
and technical order when it comes to the Internet; not only this, but they share a commitment to
</p>
<p>
maintaining that order because it is what allows them to associate as a recursive public in the first
</p>
<p>
place. <b>They discover, or rediscover, through their association, the power and possibility of occupying </b>
</p>
<p>
<b>the position of independent public—one not controlled by states, corporations, or other organizations, </b>
</p>
<p>
<b>but open (they claim) through and through—and develop a desire to defend it from encroachment, </b>
</p>
<p>
<b>destruction, or refeudalization</b> (to use Habermas’s term for the fragmentation of the public sphere).
</p>
<p>
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="qué los dinstingue" ID="ID_1997244050" CREATED="1402360854172" MODIFIED="1402361432742">
<node TEXT="discursos + capacidades" ID="ID_1009436033" CREATED="1402360878023" MODIFIED="1402360921901"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 (1) they include not only the discourses of a public, but the ability to make, maintain, and
</p>
<p>
manipulate the infrastructures of those discourses as well;
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="estratificados" ID="ID_72050275" CREATED="1402360902287" MODIFIED="1402361428501"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
(2) they are “layered” and include both
</p>
<p>
discourses and infrastructures, to a specific technical extent (i.e., not all the way down). The meaning
</p>
<p>
of which layers are important develops more or less immediately from direct engagement with the
</p>
<p>
medium.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Sobre el tema de las capas Manovich y Key pueden ser claves. Este último con la idea de ir del cobre
</p>
<p>
al usuario y el metamedium, con un continuo entre lenguaje de programación, ambiente integrado
</p>
<p>
de desarrollo, aplicación y documento. El mundo de Smalltalk es un mundo de objetos que hablan
</p>
<p>
entre sí y construyen la experiencia de usuario y lo que éste quiere comunicar, no de programas sueltos
</p>
<p>
donde creamos "documentos". Estos objetos construyen un metamedium, un medio para hablar de
</p>
<p>
otros medios, para integrarlos y para argumentar mediante la simulación (Maxwell). Sin embargo
</p>
<p>
este es un mundo que no es popular y ahora la experiencia de crear ese continum y metamedio
</p>
<p>
podría darse desde entornos como el cuaderno interactivo de IPython, que lo extiende en dos sentidos:
</p>
<p>
</p>
<p>
1. hacia abajo, al brindar posibilidades de introspección al lenguaje de programación de base, python,
</p>
<p>
  de modo que el sabe más sobre sí mismo, y
</p>
<p>
</p>
<p>
2. también hacia arriba, hacia el dicurso mediatico, al convertirse en un entorno rico en distintos medios que integra texto
</p>
<p>
  sonido, imágenes, video, audio, texto, código y ecuaciones, para crear mensajes dirigidos a los
</p>
<p>
  lectores/autores de tales discursos.
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
</node>
<node TEXT="Conclusión" ID="ID_1706340683" CREATED="1402361977128" MODIFIED="1402361979550">
<node TEXT="Geeks como público recursivos" ID="ID_709766813" CREATED="1402361987215" MODIFIED="1402362025371">
<font BOLD="true"/>
<richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
My answer, by contrast, is that geeks’ affinity with one another is structured by shared moral and
</p>
<p>
technical understandings of order. They are a public, an independent public that has the ability to build,
</p>
<p>
maintain, and modify itself, that is not restricted to the activities of speaking, writing, arguing, or
</p>
<p>
protesting. Recursive publics form through their experience with the Internet precisely because the
</p>
<p>
Internet is the kind of thing they can inhabit and transform.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<arrowlink SHAPE="CUBIC_CURVE" COLOR="#000000" WIDTH="2" TRANSPARENCY="80" FONT_SIZE="9" FONT_FAMILY="SansSerif" DESTINATION="ID_1997244050" STARTINCLINATION="190;0;" ENDINCLINATION="190;0;" STARTARROW="NONE" ENDARROW="DEFAULT"/>
</node>
<node TEXT="La preocupación por Internet" ID="ID_102437606" CREATED="1402362241734" MODIFIED="1402362764768">
<font BOLD="true"/>
<richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Most geeks are urgently concerned with the Internet and its continual maintenance as the
</p>
<p>
technical and moral infrastructure of this kind of public orrder. The urgency (which stretches from
</p>
<p>
debates about Napster, to those about intellectual property to those about “net neutrality') is linked to a
</p>
<p>
moral idea of order in which there is a shared imaginary of The Public, and not only a vast multiplicity
</p>
<p>
of competing publics. It is an urgency linked directly to the fact that the Internet provides geeks with a
</p>
<p>
platform, an environment, an infrastructure through which they not only associate, but create, and do so
</p>
<p>
in a manner that is widely felt to be autonomous, autotelic, and independent of at least the most
</p>
<p>
conventional forms of power: states and corporations—independent enough, in fact, that both states
</p>
<p>
and corporations can make widespread use of this infrastructure (cwithout necessarily endangering itsindependence.
</p>
<p>
an become geeks themselves)
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
</node>
<node TEXT="Madrigal, Alexis" FOLDED="true" ID="ID_707061257" CREATED="1402370357157" MODIFIED="1402370396763">
<font BOLD="true"/>
<node TEXT="What's Wrong With 'X Is Dead' - Alexis C. Madrigal - The Atlantic" FOLDED="true" ID="ID_128167833" CREATED="1402370377325" MODIFIED="1402370381183">
<node TEXT="Las tecnologías no son deterministas" ID="ID_1846420064" CREATED="1402370406010" MODIFIED="1402370485328"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
    Here's David Nye in his book Technology Matters:
</p>
<p>
</p>
<p>
    From the vantage point of the present, it may seem that technologies are deterministic. But this view is incorrect, no matter how plausible it may seem. Cultures select and shape technologies, not the other way around, and some societies have rejected or ignored even the gun or the wheel. For millennia, technology has been an essential part of the framework for imagining and moving into the future, but the specific technologies chosen have varied. As the variety of human cultures attests, there have always been multiple possibilities, and there seems no reason to accept a single vision of the future.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="floppologies" ID="ID_647693780" CREATED="1402370485323" MODIFIED="1402370535716"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
In the details of the history, we see all the possibilities for other futures. We see the dead-ends and the false predictions, all the "inevitabilities" that never came to pass. We see the variety of systems that have existed in different places and similar ones that have existed at different times.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="La tecnología un agente multipropósito de cambio" ID="ID_740860620" CREATED="1402370535713" MODIFIED="1402370623521"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
We have made [technology] an all-purpose agent of change. As compared with other means of reaching our social goals, the technological has come to seem the most feasible, practical, and economically viable. It relieves the citizenry of onerous decision-making obligations and intensifies their gathering sense of political impotence. The popular belief in technology as a--if not the--primary force shaping the future is matched by our increasing reliance on instrumental standards of judgment, and a corresponding neglect of moral and political standards, in making judgments about the direction of society.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<arrowlink SHAPE="CUBIC_CURVE" COLOR="#000000" WIDTH="2" TRANSPARENCY="80" FONT_SIZE="9" FONT_FAMILY="SansSerif" DESTINATION="ID_1597151679" STARTINCLINATION="516;0;" ENDINCLINATION="516;0;" STARTARROW="NONE" ENDARROW="DEFAULT"/>
</node>
<node TEXT="Tecnología con "T" mayúscula" ID="ID_156653423" CREATED="1402370679218" MODIFIED="1402370812759"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
If something is inevitable, if technologies want things, if destruction must occur, then there is no use in trying to preserve the things about our lives that we love. Technology (capital T) is just going to bulldoze them, no matter what.
</p>
<p>
</p>
<p>
[...]
</p>
<p>
</p>
<p>
But what if you don't? What if you love the open, appless web? Too bad! <b>You're on the wrong side of the future</b>, buddy. <b>But there is no such thing</b>. We collectively choose the world that we want, not just as consumers, but as people who have and promote ideas.
</p>
<p>
</p>
<p>
[...]
</p>
<p>
</p>
<p>
And the great irony is that with this article, Anderson has done a masterful job of showing  exactly how and why human beings try to shape the technological narrative of their worlds. We make arguments for personal and intellectual reasons based on our experience, desires, and ideological leanings.
</p>
<p>
</p>
<p>
Anderson doesn't work on, nor believe in, the economics of content on the web, and so while he's making his case against the web generally, he's also making the specific point that print and tablet editions of Wired make sense, but its website (which he doesn't edit) does not.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="En los comentarios" ID="ID_875458831" CREATED="1402370812754" MODIFIED="1402370815657">
<node TEXT=" Keith Axline" ID="ID_80398331" CREATED="1402370829546" MODIFIED="1402370874918"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
    a lot of people are happy with just a cellphone and a desktop/laptop with a browser. but those are likely not wired readers. it's hard to remember sometimes that most people do not live like, nor want to live like, we in the wired world do.
</p>
<p>
</p>
<p>
    you don't want an ipad, iphone, droid or any other kind of tablet/smartphone? then it's not your internet, it's ours. and btw, what's wrong with you?
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Bill Lefurgy" ID="ID_501512815" CREATED="1402370874914" MODIFIED="1402370928288"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Excellent article. An earlier author wrote about how our society is dominated by inevitable technological forces beyond our control: Ted Kaczynski. He, of course, thought this was a horrible thing that needed to be stopped. While the "x is dead" mindset doesn't go anywhere near that extreme in its embrace of tech creative destruction, both points of view give way too much credit to "increasingly awesomer things." Sometimes a shiny touch screen is just that.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="John Staudenmaier, s.j. Editor: Technology and Culture" ID="ID_402396550" CREATED="1402370928284" MODIFIED="1402370982812"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
    At Technology and Culture we've noticed a fair number of authors in the past few years who focus on asymmetrical and layered legacy technologies; planners and investors and even sometimes engineers overlook to their peril some batch of truculent and durable technologies, so long on the landscape as to seem normal and pliant to the innovator's new plans. Historians begin to see the capacity to recognize extant factors and negotiate with them during planning as a central part of innovative creativity. That's a different perspective than a clean slate and fresh start innovator imagination.
</p>
<p>
</p>
<p>
    I love your analysis. Thanks for writing it.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Lo nuevo no destruye lo viejo" ID="ID_552924584" CREATED="1402371006895" MODIFIED="1402371090770"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
    one big clue that the technological worldview that says, "The new inevitably destroys the old," is fundamentally flawed.
</p>
<p>
</p>
<p>
    [...]
</p>
<p>
</p>
<p>
    But that's not how Anderson presents technology in this article. Instead, technologies rise up and destroy each other. And there's nothing you or I can do to change the course of these wars. This is the nature of technology and capitalism, and there is not much room for individual decisionmaking or social influence in the algorithm.
</p>
<p>
</p>
<p>
    [...]
</p>
<p>
</p>
<p>
    Later, Anderson writes, "This is the natural path of industrialization: invention, propagation, adoption, control."
</p>
<p>
</p>
<p>
    I wonder how many historians of technology would agree with him. It sure seems suspiciously like a "tidy timeline of progress," tinged with a little libertarian cynicism.
</p>
<p>
"""
</p>
<p>
</p>
<p>
La web sigue siendo un lugar vigente, como espacio de expresión y ejercicio de poder y, por tanto, como campo de batalla y espacio de control político.
</p>
</body>
</html>
</richcontent>
<node TEXT="Comentarios de los lectores" ID="ID_1221913813" CREATED="1402371090765" MODIFIED="1402371093060">
<node TEXT="Thomas Hager" ID="ID_437638329" CREATED="1402371105987" MODIFIED="1402371130608"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
it is true, too, as you say, that older and newer technologies can coexist. Sometimes. Yes, we have paperclips coexisting with staplers, but not so much typewriters coexisting with computers.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="dibydebyzero" ID="ID_12306611" CREATED="1402371130605" MODIFIED="1402371211846"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
    The article just marks the fact that browsers don't need more to be seen as the center of "the Internet experience", because it's really all about applications and connecting to services via the Internet, and the browser is becoming less and less of an obvious medium for that to happen.
</p>
<p>
</p>
<p>
    But regardless of the Web, it's interesting to note that Wired is much alive, considering all the reaction the article had! :) Whether they are alive and _correct_, is another story.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
</node>
</node>
<node TEXT="Jaron, Lanier" FOLDED="true" ID="ID_441926394" CREATED="1402371248984" MODIFIED="1402371257007">
<font BOLD="true"/>
<node TEXT="You are not a Gadget A Manifesto" FOLDED="true" ID="ID_1199206832" CREATED="1402373036624" MODIFIED="1402373180860" LINK="project://145D21BE5B372UWMC6AC86NIRGMT3LT8KJUL/Referencias/lanier-Jaron-2010%20-You-Are-Not-a-Gadget-A-Manifesto.pdf">
<pdf_annotation type="PDF_FILE" object_id="0"/>
<richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
You are not a gadget. A manifesto
</p>
</body>
</html>
</richcontent>
<node TEXT="Part I What is a person" ID="ID_330943884" CREATED="1402419404257" MODIFIED="1402447964323">
<node TEXT="Chapter 1" ID="ID_1357842221" CREATED="1402419431469" MODIFIED="1402419435746">
<node TEXT="Por ubicar" ID="ID_99447572" CREATED="1402497699276" MODIFIED="1402497708665" MOVED="1402497710389"/>
<node TEXT="Missing Persons" ID="ID_1795247561" CREATED="1402419596505" MODIFIED="1402419602094" MOVED="1402505466299"/>
<node TEXT="Fragments are not people" ID="ID_1115791948" CREATED="1402419604608" MODIFIED="1402419615249" MOVED="1402505466286"/>
<node TEXT="The Most Important Thing About a Technology Is How It Changes People" ID="ID_1970251491" CREATED="1402419633177" MODIFIED="1402419642964" MOVED="1402505466283"/>
<node TEXT="Optimism" ID="ID_144504485" CREATED="1402420244103" MODIFIED="1402420250640" MOVED="1402505466280"/>
<node TEXT="How Politics Influences Information Technology" ID="ID_150319273" CREATED="1402420262296" MODIFIED="1402420266866" MOVED="1402505466277">
<node TEXT="Libertad radical / dilemas morales" ID="ID_239471485" CREATED="1402420308989" MODIFIED="1402420352340"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Since we make up so much from scratch when we build information technologies, how
</p>
<p>
do we think about which ones are best? With the kind of radical freedom we find in digital
</p>
<p>
systems comes a disorienting moral challenge. We make it all up—so what shall we make up?
</p>
<p>
Alas, that dilemma—of having so much freedom—is chimerical.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Sistema Laberinto" ID="ID_1046674911" CREATED="1402420353671" MODIFIED="1402420424521"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
As a program grows in size and complexity, the software can become a cruel maze.
</p>
<p>
When other programmers get involved, it can feel like a labyrinth. If you are clever enough, you
</p>
<p>
can write any small program from scratch, but it takes a huge amount of effort (and more than a
</p>
<p>
little luck) to successfully modify a large program, especially if other programs are already
</p>
<p>
depending on it. Even the best software development groups periodically find themselves caught
</p>
<p>
in a swarm of bugs and design conundrums.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Lock In" ID="ID_1791432449" CREATED="1402420463999" MODIFIED="1402497839605"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The brittle character of maturing computer programs can cause digital designs to get
</p>
<p>
frozen into place by a process known as lock-in. This happens when many software programs are
</p>
<p>
designed to work with an existing one. The process of significantly changing software in a
</p>
<p>
situation in which a lot of other software is dependent on it is the hardest thing to do. So it almost
</p>
<p>
never happens.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Usuarios / Hacedores" ID="ID_1873220059" CREATED="1402592821037" MODIFIED="1402592863008"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
    Therefore, crucial arguments about the human relationship with
</p>
<p>
    technology should take place between developers and users before such direct manipulations are
</p>
<p>
    designed. This book is about those arguments.
</p>
<p>
</p>
<p>
En el caso de mi tesis, los argumentos de la relación humana con la tecnología ocurren en la medida en que los usuarios se hacen hacedores y por tanto dependen menos de los desarrolladores. Si bien es un escenario más distante, también es más empoderador.
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
</node>
<node TEXT="Occasionally, a Digital Eden Appears" ID="ID_117711657" CREATED="1402420487971" MODIFIED="1402420491517" MOVED="1402505466273"/>
<node TEXT="Life on the Curved Surface of Moore’s Law" ID="ID_927002383" CREATED="1402420509022" MODIFIED="1402420512038" MOVED="1402505466270">
<node TEXT="Amplificación exponencial" ID="ID_1071065114" CREATED="1402421188645" MODIFIED="1402421211610"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
So software presents what often feels like an unfair level of responsibility to
</p>
<p>
technologists. Because computers are growing more powerful at an exponential rate, the
</p>
<p>
designers and programmers of technology must be extremely careful when they make design
</p>
<p>
choices. The consequences of tiny, initially inconsequential decisions often are amplified to
</p>
<p>
become defining, unchangeable rules of our lives.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Lock-in Turns Thoughts into Facts" ID="ID_38773686" CREATED="1402421695453" MODIFIED="1402421864623" MOVED="1402505466256"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
After MIDI, a musical note was no longer just an idea, but a rigid, mandatory structure
</p>
<p>
you couldn‟t avoid in the aspects of life that had gone digital. The process of lock-in is like a
</p>
<p>
wave gradually washing over the rulebook of life, culling the ambiguities of flexible thoughts as
</p>
<p>
more and more thought structures are solidified into effectively permanent reality.
</p>
<p>
"""
</p>
<p>
</p>
<p>
"""
</p>
<p>
Lock-in, however, removes design options based on what is easiest to program, what is
</p>
<p>
politically feasible, what is fashionable, or what is created by chance.
</p>
<p>
Lock-in removes ideas that do not fit into the winning digital representation scheme, but
</p>
<p>
it also reduces or narrows the ideas it immortalizes, by cutting away the unfathomable penumbra
</p>
<p>
of meaning that distinguishes a word in natural language from a command in a computer
</p>
<p>
program.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="Lo indefinible" ID="ID_1429468721" CREATED="1402421932475" MODIFIED="1402448118028"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
If it‟s important to find the edge of mystery, to ponder the things that can‟t quite be
</p>
<p>
defined—or rendered into a digital standard—then we will have to perpetually seek out entirely
</p>
<p>
new ideas and objects, abandoning old ones like musical notes. Throughout this book, I‟ll
</p>
<p>
explore whether people are becoming like MIDI notes—overly defined, and restricted in practice
</p>
<p>
to what can be represented in a computer. This has enormous implications: we can conceivably
</p>
<p>
abandon musical notes, but we can‟t abandon ourselves.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Sobre las libertades perdidas" ID="ID_1772529680" CREATED="1402510728473" MODIFIED="1402510742124"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
    Lock-in makes us forget the lost freedoms we had in the digital past.
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Digital Reification: Lock-in Turns Philosophy into Reality" ID="ID_999959681" CREATED="1402448111128" MODIFIED="1402448113178" MOVED="1402505466253"/>
<node TEXT="Entrenched Software Philosophies Become Invisible Through Ubiquity" ID="ID_1342534841" CREATED="1402448676150" MODIFIED="1402448679544" MOVED="1402505466250">
<node TEXT="Ideas fijadas: El archivo" ID="ID_1800241101" CREATED="1402448143852" MODIFIED="1402490982069"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
    An even deeper locked-in idea is the notion of the file. Once upon a time, not too long
</p>
<p>
    ago, plenty of computer scientists thought the idea of the file was not so great.
</p>
<p>
    [...]
</p>
<p>
</p>
<p>
    The file is a set of philosophical ideas made into eternal flesh. The ideas expressed by the
</p>
<p>
    file include the notion that human expression comes in severable chunks that can be organized as
</p>
<p>
    leaves on an abstract tree—and that the chunks have versions and need to be matched to
</p>
<p>
    compatible applications.
</p>
<p>
    What do files mean to the future of human expression? This is a harder question to
</p>
<p>
    answer than the question “How does the English language influence the thoughts of native
</p>
<p>
    English speakers?” At least you can compare English speakers to Chinese speakers, but files are
</p>
<p>
    universal. The idea of the file has become so big that we are unable to conceive of a frame large
</p>
<p>
    enough to fit around it in order to assess it empirically.
</p>
<p>
</p>
<p>
    -- p. 12
</p>
<p>
</p>
<p>
    [...]
</p>
<p>
</p>
<p>
    Then there are those recently conceived elements of the future of human experience, like
</p>
<p>
    the already locked-in idea of the file, that are as fundamental as the air we breathe. The file will
</p>
<p>
    henceforth be one of the basic underlying elements of the human story, like genes. We will never
</p>
<p>
    know what that means, or what alternatives might have meant.
</p>
<p>
    -- p. 16
</p>
<p>
</p>
<p>
Leo y Smalltalk se distancian ambos de la idea del archivo. En el primero a través de un árbol que importa y exporta archivos, pero que tiene un nivel de abstracción mucho más alto: un árbol cuyos nodos pueden leer y programar todo el árbol, cambiarlo y afectar su funcionalidad. En en segundo a través de la "imagen" una fotografía temporal de un sistema, incluyendo todos los objetos en el, los valores en tales objetos y el estado de ejecución.
</p>
<p>
</p>
<p>
Lo que se puede pensar es que estas ideas no tan buenas son un mecanismo de "fallback" en el que operan los estándares mínimos, pero que es posible moverse en la emergencia de estos, de modo análogo a cuando desarrollamos mecanismos primitivos evolutivos en biología sobre los que se desarrollan epifenómenos mucho más interesantes, como la conciencia que es un epifenómeno de las neuronas, pero no puede reducirse a éstas (Hofstadter). A diferencia de la biología, no siempre los mecanismos de fallback son más simples que sus alternativas de diseño (piénsese en el celebro reptiliano versus en cortex cerebral), simplemente son resultados de coevoluciones y adaptaciones distintas. La imagen de Smalltalk no es más compleja que el archivo, es sólo una implementación distinta (y a mi juicio más poderosa) de la persistencia en un sistema de computo.
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
</node>
<node TEXT="What Happened to Trains, Files, and Musical Notes Could Happen Soon to the Definition
of a Human Being" ID="ID_291657665" CREATED="1402490833900" MODIFIED="1402490837014" MOVED="1402505466247"/>
<node TEXT="A Happy Surprise" ID="ID_677632173" CREATED="1402491101036" MODIFIED="1402491104605" MOVED="1402505466244"/>
<node TEXT="Technology Criticism Shouldn’t Be Left to the Luddites" ID="ID_1122782400" CREATED="1402491469174" MODIFIED="1402491470705">
<node TEXT="Crítica a la tecnología" ID="ID_540463545" CREATED="1402406884770" MODIFIED="1402491544799" MOVED="1402491530130"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 At the core was a sweet faith in human nature. If we empowered
</p>
<p>
individuals, we believed, more good than harm would result.
</p>
<p>
"""
</p>
<p>
-- p. 13
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Internet / Metahumanos" ID="ID_1139194147" CREATED="1402491593491" MODIFIED="1402491764173"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 The central faith of the
</p>
<p>
web‟s early design has been superseded by a different faith in the centrality of imaginary entities
</p>
<p>
epitomized by the idea that the internet as a whole is coming alive and turning into a superhuman
</p>
<p>
creature.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="Mendoza" ID="ID_714832330" CREATED="1402491615605" MODIFIED="1402491759261"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
Internet lo es todo, hasta la gente que no está conectada a ella.
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Páginas personales" ID="ID_1140568926" CREATED="1402491921898" MODIFIED="1402492259355"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 The early waves of web activity were remarkably energetic and had a personal quality.
</p>
<p>
People created personal “homepages,” and each of them was different, and often strange. The
</p>
<p>
web had flavor.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Hoy pasa algo similar con el diseño de páginas web. Una vez se abre un diseño y su código fuente,
</p>
<p>
como con Bootstrap y el auge de twitter, todas las páginas web empiezan a lucir "tuiterescas". Esto
</p>
<p>
lo libra a uno de pensar en diseños que se adapten a dispositivos móviles como  a diferentes
</p>
<p>
tamaños de pantalla, pero la solución proviene, en su inmensa practicidad, de un sólo lugar.
</p>
<p>
Los tecnologos, una vez encontramos una buena solución a un problema, solemos dejar de ver
</p>
<p>
las que hubieran sido posibles buenas soluciones. En nuestra relación profundamente íntima
</p>
<p>
con los dispositivos y los artefactos nos enamoramos de algunos, casi que sin mirar otros.
</p>
<p>
Los hackerspaces pueden ser lugares para que la diversidad (de lenguajes/paradigmas de programación,
</p>
<p>
de frameworks, de interfaces gráficas, se comuniquen entre sí).
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
<node TEXT="Centralización / Efecto en red" ID="ID_146033446" CREATED="1402492842310" MODIFIED="1402496992827">
<font BOLD="true"/>
<richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Entrepreneurs naturally sought to create products that would inspire demand (or at least
</p>
<p>
hypothetical advertising opportunities that might someday compete with Google) where there
</p>
<p>
was no lack to be addressed and no need to be filled, other than greed. Google had discovered a
</p>
<p>
new permanently entrenched niche enabled by the nature of digital technology. It turns out that
</p>
<p>
the digital system of representing people and ads so they can be matched is like MIDI. It is an
</p>
<p>
example of how digital technology can cause an explosive increase in the importance of the
</p>
<p>
“network effect.” Every element in the system—every computer, every person, every bit—comes
</p>
<p>
to depend on relentlessly detailed adherence to a common standard, a common point of
</p>
<p>
exchange.
</p>
<p>
"""
</p>
<p>
</p>
<p>
"""
</p>
<p>
 (Sometimes locked-in digital niches are proprietary, and sometimes they aren‟t. The
</p>
<p>
dynamics are the same in either case, though the commercial implications can be vastly
</p>
<p>
different.)
</p>
<p>
"""
</p>
<p>
</p>
<p>
La wikipedia es un lugar centralizado cuyas dinámicas que he padecido en carne propia. Ella
</p>
<p>
favorecen quienes conocen la dinámica más que la temática o cómo se escribe y dialoga, mas
</p>
<p>
que aquello sobre lo que se escribe y dialoga.
</p>
<p>
</p>
<p>
En el caso de GitHub, se ha construido sobre un nucleo de tecnología libre un envoltorio extremadamente
</p>
<p>
práctico y no libre.
</p>
</body>
</html>
</richcontent>
<node TEXT="Winner" ID="ID_1520424890" CREATED="1402492869390" MODIFIED="1402492873248"/>
<node TEXT="Sólo un google" ID="ID_417162544" CREATED="1402496992820" MODIFIED="1402505411074"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
There can be only one player occupying Google‟s persistent niche, so most of the
</p>
<p>
competitive schemes that came along made no money. Behemoths like Facebook have changed
</p>
<p>
the culture with commercial intent, but without, as of this time of writing, commercial* achievement.
</p>
<p>
"""
</p>
<p>
</p>
<p>
"""
</p>
<p>
Digital network architectures naturally incubate monopolies. That is
</p>
<p>
precisely why the idea of the noosphere, or a collective brain formed by the sum of all the people connected on the
</p>
<p>
internet, has to be resisted with more force than it is promoted.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Efecto en red" ID="ID_420040098" CREATED="1402407202809" MODIFIED="1402407427635" MOVED="1402497749788"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
     It is an
</p>
<p>
    example of how digital technology can cause an explosive increase in the importance of the
</p>
<p>
    “network effect.” Every element in the system—every computer, every person, every bit—comes
</p>
<p>
    to depend on relentlessly detailed adherence to a common standard, a common point of
</p>
<p>
    exchange.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Esto pasa con la noción de redes sociales. Steven Jhonson, en emergencia habla de los concentradores y los clusters. Redes sociales como Twitter y Facebook o portales de desarrollo de software como GitHub actuan de esta manera, centralizando la web dispersa y creando "coherencia" en la medida en que se sacrifica la diversidad y la autonomía. ¿Podría tenerse lo último sin esos puntos centrales? O mejor, podrían esos clusters ser logrados vía protocolos distribuidos como Bittorrent. Las criptomonedas parecen ser una clave para ver como algoritmos distribuidos permiten la creación de centralización.
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
</node>
<node TEXT="Mercantilización del voluntariado" ID="ID_487269632" CREATED="1402497097624" MODIFIED="1402497161762"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
In my view, there were a large number of ways that new commercial successes might
</p>
<p>
have been realized, but the faith of the nerds guided entrepreneurs on a particular path. Voluntary
</p>
<p>
productivity had to be commoditized, because the type of faith I‟m criticizing thrives when you
</p>
<p>
can pretend that computers do everything and people do nothing.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Voluntariado e Internet" ID="ID_133031432" CREATED="1402499081327" MODIFIED="1402499100857"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
    Part of why this happened is that volunteerism proved to be an extremely powerful force
</p>
<p>
    in the first iteration of the web. When businesses rushed in to capitalize on what had happened,
</p>
<p>
    there was something of a problem, in that the content aspect of the web, the cultural side, was
</p>
<p>
    functioning rather well without a business plan.
</p>
<p>
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Presencias estándarizadas, mercantilización y anonimato" ID="ID_1157752493" CREATED="1402408033447" MODIFIED="1402511609117" MOVED="1402505908270"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
    An endless series of gambits backed by gigantic investments encouraged young people
</p>
<p>
    entering the online world for the first time to create standardized presences on sites like
</p>
<p>
    Facebook. Commercial interests promoted the widespread adoption of standardized designs like
</p>
<p>
    the blog, and these designs encouraged pseudonymity in at least some aspects of their designs,
</p>
<p>
    such as the comments, instead of the proud extroversion that characterized the first wave of web
</p>
<p>
    culture.
</p>
<p>
</p>
<p>
    Instead of people being treated as the sources of their own creativity, commercial
</p>
<p>
    aggregation and abstraction sites presented anonymized fragments of creativity as products that
</p>
<p>
    might have fallen from the sky or been dug up from the ground, obscuring the true sources.
</p>
<p>
    -- p. 14
</p>
</body>
</html>
</richcontent>
<arrowlink SHAPE="CUBIC_CURVE" COLOR="#000000" WIDTH="2" TRANSPARENCY="80" FONT_SIZE="9" FONT_FAMILY="SansSerif" DESTINATION="ID_1140568926" STARTINCLINATION="193;0;" ENDINCLINATION="193;0;" STARTARROW="NONE" ENDARROW="DEFAULT"/>
<node TEXT="Indie Web Camp" ID="ID_438563183" CREATED="1402497263633" MODIFIED="1402497269720" MOVED="1402505911505"/>
</node>
</node>
<node TEXT="Tribal Accession" ID="ID_613623118" CREATED="1402497353750" MODIFIED="1402497355521">
<node TEXT="“cybernetic totalists” or “digital Maoists.”" ID="ID_708928276" CREATED="1402497378942" MODIFIED="1402497655073">
<font BOLD="true"/>
<richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The ascendant tribe is composed of the folks from the open culture/Creative Commons
</p>
<p>
world, the Linux community, folks associated with the artificial intelligence approach to
</p>
<p>
computer science, the web 2.0 people, the anticontext file sharers and remashers, and a variety of
</p>
<p>
others. Their capital is Silicon Valley, but they have power bases all over the world, wherever
</p>
<p>
digital culture is being created. Their favorite blogs include Boing Boing, TechCrunch, and
</p>
<p>
Slashdot, and their embassy in the old country is Wired.
</p>
<p>
</p>
<p>
Obviously, I‟m painting with a broad brush; not every member of the groups I mentioned
</p>
<p>
subscribes to every belief I‟m criticizing. In fact, <b>the groupthink problem I‟m worried about isn‟t </b>
</p>
<p>
<b>so much in the minds of the technologists themselves, but in the minds of the users of the tools </b>
</p>
<p>
<b>the cybernetic totalists are promoting</b>
</p>
<p>
"""
</p>
<p>
</p>
<p>
Sin embargo no son los mismos!
</p>
</body>
</html>
</richcontent>
<node TEXT="cfg: Coleman" ID="ID_928231096" CREATED="1402497460728" MODIFIED="1402497477530">
<font BOLD="true"/>
</node>
<node TEXT="El problema central de la cultura digital reciente" ID="ID_1502066974" CREATED="1402407263463" MODIFIED="1402407547947" MOVED="1402497839602"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The central mistake of recent digital culture is to chop up a network of individuals so
</p>
<p>
finely that you end up with a mush. You then start to care about the abstraction of the network
</p>
<p>
more than the real people who are networked, even though the network by itself is meaningless.
</p>
<p>
Only the people were ever meaningful.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Crítica constructiva" ID="ID_1476276428" CREATED="1402406789671" MODIFIED="1402406836291" MOVED="1402497881094"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Many of my friends disagree with me. It is to their credit that I feel free to speak my
</p>
<p>
mind, knowing that I will still be welcome in our world.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Informática humanista" ID="ID_678722185" CREATED="1402497987809" MODIFIED="1402498024623"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
    On the other hand, I know there is also a distinct tradition of computer science that is
</p>
<p>
    humanistic. Some of the better-known figures in this tradition include the late Joseph
</p>
<p>
    Weizenbaum, Ted Nelson, Terry Winograd, Alan Kay, Bill Buxton, Doug Englebart, Brian
</p>
<p>
    Cantwell Smith, Henry Fuchs, Ken Perlin, Ben Schneiderman (who invented the idea of clicking
</p>
<p>
    on a link), and Andy Van Dam, who is a master teacher and has influenced generations of
</p>
<p>
    protégés, including Randy Pausch. Another important humanistic computing figure is David
</p>
<p>
    Gelernter, who conceived of a huge portion of the technical underpinnings of what has come to
</p>
<p>
    be called cloud computing, as well as many of the potential practical applications of clouds.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="cfg: tecnología apropiada Winner" ID="ID_629208906" CREATED="1402498024618" MODIFIED="1402498051315">
<font BOLD="true"/>
</node>
</node>
</node>
<node TEXT="Trap for a Tribe" ID="ID_1767557356" CREATED="1402498309113" MODIFIED="1402498311990">
<node TEXT="Totalitarios Cibernéticos" ID="ID_372808190" CREATED="1402498372967" MODIFIED="1402498572210">
<font BOLD="true"/>
<richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
    The intentions of the cybernetic totalist tribe are good. They are simply following a path
</p>
<p>
    that was blazed in earlier times by well-meaning Freudians and Marxists—and I don‟t mean that
</p>
<p>
    in a pejorative way. I‟m thinking of the earliest incarnations of Marxism, for instance, before
</p>
<p>
    Stalinism and Maoism killed millions.
</p>
<p>
</p>
<p>
    Movements associated with Freud and Marx both claimed foundations in rationality and
</p>
<p>
    the scientific understanding of the world. Both perceived themselves to be at war with the weird,
</p>
<p>
    manipulative fantasies of religions. And yet both invented their own fantasies that were just as
</p>
<p>
    weird.
</p>
<p>
</p>
<p>
    [...]
</p>
<p>
</p>
<p>
    Premature mystery reducers are rent by schisms, just like Marxists and Freudians always
</p>
<p>
    were. <b>They find it incredible that I perceive a commonality in the membership of the tribe. To </b>
</p>
<p>
<b>    them, the systems Linux and UNIX are completely different, for instance, while to me they are </b>
</p>
<p>
<b>    coincident dots on a vast canvas of possibilities, even if much of the canvas is all but forgotten </b>
</p>
<p>
<b>    by now</b>.
</p>
<p>
</p>
<p>
    At any rate, the future of religion will be determined by the quirks of the software that
</p>
<p>
    gets locked in during the coming decades, just like the futures of musical notes and personhood.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Where We Are on the Journey" ID="ID_471551584" CREATED="1402498581513" MODIFIED="1402498583824">
<node TEXT="La línea de comandos Unix" ID="ID_463201374" CREATED="1402522236063" MODIFIED="1402522258142"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
    There‟s a core design feature in UNIX called a “command line interface.” In this system,
</p>
<p>
    you type instructions, you hit “return,” and the instructions are carried out.* A unifying design
</p>
<p>
    principle of UNIX is that a program can‟t tell if a person hit return or a program did so. Since
</p>
<p>
    real people are slower than simulated people at operating keyboards, the importance of precise
</p>
<p>
    timing is suppressed by this particular idea. As a result, UNIX is based on discrete events that
</p>
<p>
    don‟t have to happen at a precise moment in time. The human organism, meanwhile, is based on
</p>
<p>
    continuous sensory, cognitive, and motor processes that have to be synchronized precisely in
</p>
<p>
    time. (MIDI falls somewhere in between the concept of time embodied in UNIX and in the
</p>
<p>
    human body, being based on discrete events that happen at particular times.)
</p>
<p>
    UNIX expresses too large a belief in discrete abstract symbols and not enough of a belief
</p>
<p>
    in temporal, continuous, nonabstract reality; it is more like a typewriter than a dance partner.
</p>
<p>
</p>
<p>
    [...]
</p>
<p>
</p>
<p>
    It is the ghost of UNIX, still refusing to accommodate the rhythms of
</p>
<p>
    my body and my mind, after all these years.
</p>
<p>
    [...]
</p>
<p>
</p>
<p>
    Windows isn‟t UNIX,
</p>
<p>
    but it does share UNIX‟s idea that a symbol is more important than the flow of time and the
</p>
<p>
    underlying continuity of experience.
</p>
<p>
    -- p. 11
</p>
<p>
</p>
<p>
Esta es la idea de digital versus análogo. También se podría expandir en el artículo de la sustentación y comparar con lo dicho por Maxwell.
</p>
</body>
</html>
</richcontent>
<node TEXT="cfg Maxwell" ID="ID_1623635262" CREATED="1402522258134" MODIFIED="1402522264688"/>
<node TEXT="tiempo en Unix" ID="ID_875277829" CREATED="1402498644381" MODIFIED="1402504300764" MOVED="1402522267772"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
At the same time, some not-so-great ideas about life and meaning were also locked in,
</p>
<p>
like MIDI‟s nuance-challenged conception of musical sound and UNIX‟s inability to cope with
</p>
<p>
time as humans experience it.
</p>
<p>
"""
</p>
<p>
</p>
<p>
¿Cómo se representa el tiempo en los computadores?
</p>
<p>
</p>
<p>
La diferencia de los tiempos entre los dos sistemas, el humano y el computacional, tiene que ver con
</p>
<p>
una diferencia fundamental, el primero se continuo y el segundo discreto. Podrían haber computadores
</p>
<p>
continuos, que procesen con líquidos y estados intermedios de ellos en lugar de con los sólidos 1 y 0?
</p>
<p>
<br/>
Algo se está haciendo en este sentido con los robots analógicos que funcionan con agua y madera.
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
</node>
<node TEXT="Fijaciones" ID="ID_669901515" CREATED="1402408106881" MODIFIED="1402499191374" MOVED="1402499180414"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
La apertura de la web, el feo MIDI para representar música y el hecho de que el tiempo en Unix es distinto al tiempo humano, así como las contribuciones estiecas de Kay, Apple, Adobe y Knuth a la experiencia de computo. Ellos dieron la buena pelea:
</p>
<p>
</p>
<p>
    [They] fought the good fight to save
</p>
<p>
    us from the rigidly ugly fonts and other visual elements we‟d have been stuck with otherwise.
</p>
</body>
</html>
</richcontent>
<arrowlink SHAPE="CUBIC_CURVE" COLOR="#000000" WIDTH="2" TRANSPARENCY="80" FONT_SIZE="9" FONT_FAMILY="SansSerif" DESTINATION="ID_999959681" STARTINCLINATION="431;0;" ENDINCLINATION="431;0;" STARTARROW="NONE" ENDARROW="DEFAULT"/>
<node TEXT="Reificación" ID="ID_1347489440" CREATED="1402408137949" MODIFIED="1402408142456"/>
</node>
</node>
<node TEXT="Why It Matters" ID="ID_1614455814" CREATED="1402499367573" MODIFIED="1402499370356">
<node TEXT="Enfatizar la multitud" ID="ID_1986388999" CREATED="1402499521870" MODIFIED="1402499575311"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
    Emphasizing the crowd means deemphasizing individual humans in the design of
</p>
<p>
    society, and when you ask people not to be people, they revert to bad moblike behaviors.
</p>
<p>
    This leads not only to empowered trolls, but to a generally unfriendly and unconstructive
</p>
<p>
    online world.
</p>
<p>
</p>
<p>
    -- p. 16.
</p>
<p>
</p>
<p>
Sin embargo hay un lugar intermedio entre la muchedumbre y el individuo: La comunidad. Esto recuerda la crítica de "crowds are not commnunities"
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Nubes de computo" ID="ID_961288406" CREATED="1402499575307" MODIFIED="1402499777399"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
    There are proposals to transform the conduct of science along similar lines. Scientists
</p>
<p>
    would then understand less of what they do.
</p>
<p>
</p>
<p>
Esto me recuerda las menciones a que, con suficientes datos, no importa la precisión del modelo. Gente de Google Research, si no estoy mal, ha mencionado el fenómeno.
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="El gran problema" ID="ID_53290251" CREATED="1402499777394" MODIFIED="1402500018937"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
El gran problema Lanier lo resume en:
</p>
<p>
</p>
<p>
    The deep meaning of personhood is being reduced by illusions of bits. Since people will
</p>
<p>
    be inexorably connecting to one another through computers from here on out, we must find an
</p>
<p>
    alternative.
</p>
<p>
</p>
<p>
    We have to think about the digital layers we are laying down now in order to
</p>
<p>
    benefit future generations. We should be optimistic that civilization will survive
</p>
<p>
    this challenging century, and put some effort into creating the best possible world
</p>
<p>
    for those who will inherit our efforts.
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
<node TEXT="Escepticismo" ID="ID_191652453" CREATED="1402407547943" MODIFIED="1402407969774" MOVED="1402503812713"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
     In most arenas of human expression, it‟s fine
</p>
<p>
    for a person to love the medium they are given to work in. Love paint if you are a painter; love a
</p>
<p>
    clarinet if you are a musician. Love the English language (or hate it). Love of these things is a
</p>
<p>
    love of mystery.
</p>
<p>
</p>
<p>
    But in the case of digital creative materials, like MIDI, UNIX, or even the World Wide
</p>
<p>
    Web, it‟s a good idea to be skeptical. These designs came together very recently, and there‟s a
</p>
<p>
    haphazard, accidental quality to them. Resist the easy grooves they guide you into. If you love a
</p>
<p>
    medium made of software, there‟s a danger that you will become entrapped in someone else‟s
</p>
<p>
    recent careless thoughts. Struggle against that!
</p>
<p>
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
<node TEXT="Amor / Odio" ID="ID_1669998747" CREATED="1402407923696" MODIFIED="1402407927906">
<node TEXT="Sennet" ID="ID_1053266448" CREATED="1402407928742" MODIFIED="1402407933329"/>
<node TEXT="Coleman" ID="ID_1445596770" CREATED="1402407933661" MODIFIED="1402407935859"/>
<node TEXT="Winner" ID="ID_1945588005" CREATED="1402407936056" MODIFIED="1402407944410"/>
</node>
</node>
</node>
<node TEXT="The Importance of Digital Politics" ID="ID_1058447226" CREATED="1402503884042" MODIFIED="1402521793240"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
</p>
<p>
</p>
<p>
    A similar campaign should be taking place now, influencing engineers, designers,
</p>
<p>
    businesspeople, and everyone else to support humanistic alternatives whenever possible.
</p>
<p>
    Unfortunately, however, the opposite seems to be happening.
</p>
<p>
</p>
<p>
    Online culture is filled to the brim with rhetoric about what the true path to a better world
</p>
<p>
    ought to be, and these days it‟s strongly biased toward an antihuman way of thinking.
</p>
<p>
</p>
<p>
En general la retórica de lo digital es una retórica de los destinos, no de los caminos. Pareciera que lo importante, allí donde se pone el énfasis, es un destino distante y utópico y no la construcción de rutas para llegar allí o a otros lugares que los viajeros deseen.
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="The Future" ID="ID_1858571719" CREATED="1402503946094" MODIFIED="1402503948956">
<node TEXT="Internet Autocomentada" ID="ID_962747684" CREATED="1402503971316" MODIFIED="1402504139657"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The true nature of the internet is one of the most common topics of online discourse. It is
</p>
<p>
remarkable that the internet has grown enough to contain the massive amount of commentary
</p>
<p>
about its own nature.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="It seems to be a case of journalistic Stockholm
syndrome." ID="ID_258159592" CREATED="1402504139653" MODIFIED="1402521720840"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
</p>
<p>
    The promotion of the latest techno-political-cultural orthodoxy, which I am criticizing,
</p>
<p>
    has become unceasing and pervasive. The New YorkTimes, for instance, promotes so-called open
</p>
<p>
    digital politics on a daily basis even though that ideal and the movement behind it are destroying
</p>
<p>
    *the newspaper, and all other newspapers. It seems to be a case of journalistic Stockholm
</p>
<p>
    syndrome.
</p>
<p>
</p>
<p>
</p>
<p>
¿Pero qué hay del periodismos y las narrativas de datos? En estos casos los periodicos contrubuyen
</p>
<p>
a un diálogo de saberes donde el oficio sigue existiendo, pero en otros lugares.
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="De la ortodoxia a la heterodoxia" ID="ID_1939719865" CREATED="1402407114927" MODIFIED="1402407202814" MOVED="1402504300760">
<font BOLD="true"/>
<richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
    Someone who has been immersed in orthodoxy needs to experience a figure-ground reversal in
</p>
<p>
    order to gain perspective. This can‟t come from encountering just a few heterodox thoughts, but
</p>
<p>
    only from a new encompassing architecture of interconnected thoughts that can engulf a personwith a different worldview.
</p>
<p>
    So, in this book, I have spun a long tale of belief in the opposites of computationalism,
</p>
<p>
    the noosphere, the Singularity, web 2.0, the long tail, and all the rest. I hope the volume of my
</p>
<p>
    contrarianism will foster an alternative mental environment, where the exciting opportunity to
</p>
<p>
    start creating a new digital humanism can begin.
</p>
<p>
"""
</p>
<p>
</p>
<p>
</p>
<p>
La ausencia de autocrítica dentro del movimiento configura un impedimento para la evolución del mismo. El cambio ya no proviene de dentro del sistema. Se configura un punto ciego que sólo puede ser señalado por sistemas externos.
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
<node TEXT="Chapter 2" ID="ID_1394482016" CREATED="1402505413739" MODIFIED="1402505420289">
<node TEXT="An Apocalypse of Self-Abdication" ID="ID_798365554" CREATED="1402505479586" MODIFIED="1402505487897"/>
<node TEXT="What Do You Do When the Techies Are Crazier Than the Luddites?" ID="ID_1991211389" CREATED="1402505635693" MODIFIED="1402505637496">
<node TEXT="La singularidad" ID="ID_999763069" CREATED="1402506031116" MODIFIED="1402510893602"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
    The coming Singularity is a popular belief in the society of technologists. Singularity
</p>
<p>
    books are as common in a computer science department as Rapture images are in an evangelical
</p>
<p>
    bookstore.
</p>
<p>
    --p. 20
</p>
<p>
</p>
<p>
    [...]
</p>
<p>
</p>
<p>
    The difference between sanity and fanaticism is found in how well the believer can avoid
</p>
<p>
    confusing consequential differences in timing. If you believe the Rapture is imminent, fixing the
</p>
<p>
    problems of this life might not be your greatest priority. You might even be eager to embrace
</p>
<p>
    wars and tolerate poverty and disease in others to bring about the conditions that could prod the
</p>
<p>
    Rapture into being. In the same way, if you believe the Singularity is coming soon, you might
</p>
<p>
    cease to design technology to serve humans, and prepare instead for the grand events it will
</p>
<p>
    bring.
</p>
<p>
    [...]
</p>
<p>
</p>
<p>
    The Rapture and the Singularity
</p>
<p>
    share one thing in common: they can never be verified by the living.
</p>
<p>
    -- p 21
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="You Need Culture to Even Perceive Information Technology" ID="ID_1002323618" CREATED="1402510894494" MODIFIED="1402510896392">
<node TEXT="Antihumanismo" ID="ID_1873907356" CREATED="1402510959347" MODIFIED="1402511125682"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
    Antihuman rhetoric is fascinating in the same way that self-destruction is fascinating: it
</p>
<p>
    offends us, but we cannot look away.
</p>
<p>
</p>
<p>
    The antihuman approach to computation is one of the most baseless ideas in human
</p>
<p>
    history. <b>A computer isn‟t even there unless a person experiences it</b>. <b>There will be a warm mass of </b>
</p>
<p>
<b>    patterned silicon with electricity coursing through it, but the bits don‟t mean anything without a </b>
</p>
<p>
<b>    cultured person to interpret them</b>.
</p>
<p>
</p>
<p>
    This is not solipsism. You can believe that your mind makes up the world, but a bullet
</p>
<p>
    will still kill you. A virtual bullet, however, doesn‟t even exist unless there is a person to
</p>
<p>
    recognize it as a representation of a bullet. Guns are real in a way that computers are not.
</p>
<p>
</p>
<p>
    -- p. 21
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Making People Obsolete So That Computers Seem More Advanced" ID="ID_162047910" CREATED="1402511126272" MODIFIED="1402511231891"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
Suena a: "si quieres verte más delgado hazte al lado de gente más gorda".
</p>
<p>
</p>
<p>
    We technologists are ceaselessly intrigued by rituals in which we attempt to pretend that
</p>
<p>
    people are obsolete.
</p>
<p>
</p>
<p>
    --p 27
</p>
</body>
</html>
</richcontent>
<node TEXT="Cultura /= Un gran sistema de información" ID="ID_1608216248" CREATED="1402511231887" MODIFIED="1402521661595"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
 The first tenet of this new culture is that all of reality, including
</p>
<p>
humans, is one big information system
</p>
</body>
</html>
</richcontent>
<node TEXT="Cfg: All in information" ID="ID_1848450210" CREATED="1402511253839" MODIFIED="1402511261311"/>
</node>
<node TEXT="Filósofos artesanos" ID="ID_44733116" CREATED="1402408222922" MODIFIED="1402408258861"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
    Since implementation speaks louder than words, ideas can be spread
</p>
<p>
    in the designs of software.
</p>
<p>
</p>
<p>
    --p 22
</p>
<p>
</p>
<p>
Buscar también comentarios al comienzo sobre cómo la filosofía es "encarnada" por los tecnologistas a través de sus creaciones.
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
<node TEXT="Kelty" ID="ID_1425666299" CREATED="1402408243872" MODIFIED="1402408248576"/>
<node TEXT="Coleman" ID="ID_1039251337" CREATED="1402408248820" MODIFIED="1402408251418"/>
<node TEXT="Winner" ID="ID_1115122121" CREATED="1402408251622" MODIFIED="1402408256334"/>
</node>
<node TEXT="most meta" ID="ID_908650134" CREATED="1402511566894" MODIFIED="1402511637206">
<font BOLD="true"/>
<richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
El enrutador de identidad digital es una forma de recuperar el caracter personal al mismo tiempo que se está conectado con las redes sociales actuales, sin volverse un meta-agregador, como se describe acá:
</p>
<p>
</p>
<p>
    Another example is what I call the “race to be most meta.” If a design like Facebook or
</p>
<p>
    Twitter depersonalizes people a little bit, then another service like Friendfeed—which may not
</p>
<p>
    even exist by the time this book is published—might soon come along to aggregate the previous
</p>
<p>
    layers of aggregation, making individual people even more abstract, and the illusion of
</p>
<p>
    high-level metaness more celebrated.
</p>
<p>
    -- p. 22
</p>
</body>
</html>
</richcontent>
<arrowlink SHAPE="CUBIC_CURVE" COLOR="#000000" WIDTH="2" TRANSPARENCY="80" FONT_SIZE="9" FONT_FAMILY="SansSerif" DESTINATION="ID_1140568926" STARTINCLINATION="682;0;" ENDINCLINATION="682;0;" STARTARROW="NONE" ENDARROW="DEFAULT"/>
<node TEXT="Replicable en el bolsillo" ID="ID_126838420" CREATED="1402535014488" MODIFIED="1402535244531"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
Replicable en el bolsillo:
</p>
<p>
</p>
<p>
    Unlike MIDI, Google‟s secret software standard is hidden in its computer cloud* instead
</p>
<p>
    of being replicated in your pocket. Anyone who wants to place ads must use it, or be out in the
</p>
<p>
    cold, relegated to a tiny, irrelevant subculture, just as digital musicians must use MIDI in order to
</p>
<p>
    work together in the digital realm. In the case of Google, the monopoly is opaque and
</p>
<p>
    proprietary. (Sometimes locked-in digital niches are proprietary, and sometimes they aren‟t. The
</p>
<p>
    dynamics are the same in either case, though the commercial implications can be vastly
</p>
<p>
    different.)
</p>
<p>
</p>
<p>
Esto es una crítica que se hacía en el documento de numerlogías web. La idea de pensar en que tan pequeña (portable) puede ser la web y en una que quepa en el bolsillo. Proyectos como Arkos, Freedom Box y MailPile se alinean a esta idea.
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
<node TEXT="Information Doesn’t Deserve to Be Free" ID="ID_955834493" CREATED="1402511691982" MODIFIED="1402511993745">
<font BOLD="true"/>
<richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
    I say that information doesn‟t deserve to be free.
</p>
<p>
</p>
<p>
    Cybernetic totalists love to think of the stuff as if it were alive and had its own ideas and
</p>
<p>
    ambitions. But what if information is inanimate? What if it‟s even less than inanimate, a mere
</p>
<p>
    artifact of human thought? What if only humans are real, and information is not?
</p>
<p>
</p>
<p>
    Of course, there is a technical use of the term “information” that refers to something
</p>
<p>
    entirely real. This is the kind of information that‟s related to entropy. But that fundamental kind
</p>
<p>
    of information, which exists independently of the culture of an observer, is not the same as the
</p>
<p>
    kind we can put in computers, the kind that supposedly wants to be free.
</p>
<p>
</p>
<p>
    Information is alienated experience.
</p>
<p>
</p>
<p>
La libertad de la información es un atributo, como la nobleza del acero y no una propiedad. Está puesta en los ojos de quien mira y no en aquello que es mirado. La libertad de la información sería una postura política de quien la produce o entra en contacto con ella.
</p>
<p>
</p>
<p>
 
</p>
<p>
</p>
<p>
    But if you want to make the transition from the old religion, where you hope God will
</p>
<p>
    give you an afterlife, to the new religion, where you hope to become immortal by getting
</p>
<p>
    uploaded into a computer, then you have to believe information is real and alive. So for you, it
</p>
<p>
    will be important to redesign human institutions like art, the economy, and the law to reinforce
</p>
<p>
    the perception that information is alive. You demand that the rest of us live in your new
</p>
<p>
    conception of a state religion. You need us to deify information to reinforce your faith.
</p>
<p>
    - p. 23
</p>
<p>
</p>
<p>
Sin embargo, las modificaciones al arte, la economía y la ley no son para servir a este nuevo propósito y, si se trata de un nuevo mundo, es para construirlo conjuntamente. Acá la información y el conocimiento son tratados como bienes comunes en lugar de enágenados. Es acá donde se puede establecer la distancia con Lanier a partir de posturas como las de Ostrom, Kleiner y Bauwens.
</p>
<p>
</p>
<p>
Sobre la piratería: Vale la pena decir que no estoy en desacuerdo con compartir información. La ley y la justicia deberían estar de la mano, pero cuando no es así, se debería desobedecer la ley. Mi propia postura, respecto al software es que, si bien es válido usar el mal llamado software "pirata", prefiero ayudar a construir lo abierto que a romper lo cerrado (pero ambas posturas son válidas). No aplica lo mismo para las series de televisión, las películas, la música y los libros. Si bien soy un comprador de algunos de ellos, allí el tener acceso a esos bienes culturales tiene mayor importancia para mí que los designios del mercado. Un modelo "pay as you like" ha funcionado en varios casos cuando se quitan a los intermediarios (cfg: RIP Remix manifesto)
</p>
</body>
</html>
</richcontent>
<node TEXT="Experience is the only process that can de-alienate information." ID="ID_1782276014" CREATED="1402511993736" MODIFIED="1402511997991"/>
</node>
<node TEXT="The Apple Falls Again" ID="ID_1694507002" CREATED="1402512016477" MODIFIED="1402512018360">
<node TEXT="Alan Turing" ID="ID_181548639" CREATED="1402512268101" MODIFIED="1402523164244"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
    The legacy of Turing the mathematician rises above any possible sensationalism. His
</p>
<p>
    contributions were supremely elegant and foundational. He gifted us with wild leaps of
</p>
<p>
    invention, including much of the mathematical underpinnings of digital computation. The
</p>
<p>
    highest award in computer science, our Nobel Prize, is named in his honor.
</p>
<p>
</p>
<p>
    Turing the cultural figure must be acknowledged, however. The first thing to understand
</p>
<p>
    is that he was one of the great heroes of World War II. He was the first “cracker,” a person who
</p>
<p>
    uses computers to defeat an enemy‟s security measures. He applied one of the first computers to
</p>
<p>
    break a Nazi secret code, called Enigma, which Nazi mathematicians had believed was
</p>
<p>
    unbreakable. Enigma was decoded by the Nazis in the field using a mechanical device about the
</p>
<p>
    size of a cigar box. Turing reconceived it as a pattern of bits that could be analyzed in a
</p>
<p>
    computer, and cracked it wide open. Who knows what world we would be living in today if
</p>
<p>
    Turing had not succeeded?
</p>
<p>
    -- p. 23
</p>
<p>
</p>
<p>
    [...]
</p>
<p>
</p>
<p>
    It‟s notable that it is the woman
</p>
<p>
    who is replaced by the computer, and that Turing‟s suicide echoes Eve‟s fall.
</p>
<p>
    -- p. 24
</p>
<p>
</p>
<p>
    [...]
</p>
<p>
</p>
<p>
    What the test really tells us, however, even if it‟s not necessarily what Turing hoped it
</p>
<p>
    would say, is that machine intelligence can only be known in a relative sense, in the eyes of a
</p>
<p>
    human beholder.
</p>
<p>
</p>
<p>
    --p. 24
</p>
<p>
</p>
<p>
En uno de mis ensayos de afán durante la maestría critiqué el test de Turing como base para determinar la inteligencia y hablo de una ecología del intelecto y de la relación entre humanos y máquinas, no para que uno imite/sobrepase al otro (refiriéndome a los espantapájaros) sino como distintos complementarios. Se podría traer esa idea a colación en referencia con la relación autopoiético (biologicas-comunidades-conciencias) y heteropoiético (artefactos).
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Metáfora computacional" ID="ID_1078588549" CREATED="1402522134162" MODIFIED="1402522153037"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The common use of computers, as we understand them today, as sources for models and metaphors of ourselves is probably about as reliable as the use of the steam engine was back then.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="The Turing Test Cuts Both Ways" ID="ID_307909207" CREATED="1402512444654" MODIFIED="1402512446776">
<node TEXT="Inteligencia aumentada" ID="ID_1290144856" CREATED="1402521946790" MODIFIED="1402522126103"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
    A significant number of AI enthusiasts, after a protracted period of failed experiments in
</p>
<p>
    tasks like understanding natural language, eventually found consolation in the adoration for the
</p>
<p>
    hive mind, which yields better results because there are real people behind the curtain.
</p>
<p>
</p>
<p>
    Wikipedia, for instance, works on what I call the Oracle illusion, in which knowledge of
</p>
<p>
    the human authorship of a text is suppressed in order to give the text superhuman validity.
</p>
<p>
    <b>Traditional holy books work in precisely the same way and present many of the same problems</b>.
</p>
<p>
</p>
<p>
Wikipedia es uno de mis ejemplos en la apertura del texto. Vale la pena considerar la crítica a ella y también en el texto A Critical Point of view.
</p>
<p>
</p>
<p>
    The attribution of intelligence to machines, crowds of fragments, or other nerd deities
</p>
<p>
    obscures more than it illuminates. When people are told that a computer is intelligent, they
</p>
<p>
    become prone to changing themselves in order to make the computer appear to work better,
</p>
<p>
    instead of demanding that the computer be changed to become more useful. People already tend
</p>
<p>
    to defer to computers, blaming themselves when a digital gadget or online service is hard to use.
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Or consider chess" ID="ID_1090990989" CREATED="1402522382132" MODIFIED="1402522388504">
<node TEXT="Centauros" ID="ID_1956656444" CREATED="1402522510037" MODIFIED="1402522959302"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
    But there are already a few examples of
</p>
<p>
    how the Turing test has been approximately passed, and has reduced personhood. Chess is one.
</p>
<p>
    [...]
</p>
<p>
</p>
<p>
    Computers and chess share a common ancestry. Both originated as tools of war. Chess
</p>
<p>
    began as a battle simulation, a mental martial art. The design of chess reverberates even further
</p>
<p>
    into the past than that—all the way back to our sad animal ancestry of pecking orders and
</p>
<p>
    competing clans.
</p>
<p>
    [...]
</p>
<p>
</p>
<p>
    There was much talk about whether human beings were still special, whether computers
</p>
<p>
    were becoming our equal. By now, this sort of thing wouldn‟t be news, since people have had the
</p>
<p>
    AI way of thinking pounded into their heads so much that it is sounding like believable old news.
</p>
<p>
    The AI way of framing the event was unfortunate, however. What happened was primarily that a
</p>
<p>
    team of computer scientists built a very fast machine and figured out a better way to represent
</p>
<p>
    the problem of how to choose the next move in a chess game. People, not machines, performed
</p>
<p>
    this accomplishment.
</p>
<p>
    -- p 26.
</p>
<p>
</p>
<p>
Aún así no hay información sobre los centauros. Equipos mixtos y complementarios de ajedrecistas modestos y máquinas modestas, sobre grandes maestros y grandes máquinas, tipo Deep Blue. Tampoco hay una relación con la tecnopolítica del logro. Qué importancia tiene que humanos y máquinas se reunan a resolver un problema? ¿Es relevante el problema de vencer a otro humano, en solitario?
</p>
</body>
</html>
</richcontent>
<node TEXT="Kasparov versus the World" ID="ID_1264468755" CREATED="1402523230880" MODIFIED="1402523233320" MOVED="1402523288853"/>
</node>
<node TEXT="El lado del poker" ID="ID_22375124" CREATED="1402522959293" MODIFIED="1402523076804"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 In the wake of Deep Blue‟s
</p>
<p>
victory, the poker side of chess has been largely overshadowed by the abstract, algorithmic
</p>
<p>
aspect—while, ironically, it was in the poker side of the game that Kasparov failed critically.
</p>
<p>
</p>
<p>
Kasparov seems to have allowed himself to be spooked by the computer, even after he
</p>
<p>
had demonstrated an ability to defeat it on occasion. He might very well have won if he had been
</p>
<p>
playing a human player with exactly the same move-choosing skills as Deep Blue (or at least as
</p>
<p>
Deep Blue existed in 1997). Instead, Kasparov detected a sinister stone face where in fact there
</p>
<p>
was absolutely nothing. While the contest was not intended as a Turing test, it ended up as one,
</p>
<p>
and Kasparov was fooled.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Metáforas oscuras" ID="ID_758063378" CREATED="1402523076796" MODIFIED="1402523230884"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
</p>
<p>
    The attribution of intelligence to machines, crowds of fragments, or other nerd deities
</p>
<p>
    obscures more than it illuminates. When people are told that a computer is intelligent, they
</p>
<p>
    become prone to changing themselves in order to make the computer appear to work better,
</p>
<p>
    instead of demanding that the computer be changed to become more useful. People already tend
</p>
<p>
    to defer to computers, blaming themselves when a digital gadget or online service is hard to use.
</p>
<p>
</p>
</body>
</html>
</richcontent>
<arrowlink SHAPE="CUBIC_CURVE" COLOR="#000000" WIDTH="2" TRANSPARENCY="80" FONT_SIZE="9" FONT_FAMILY="SansSerif" DESTINATION="ID_181548639" STARTINCLINATION="107;0;" ENDINCLINATION="107;0;" STARTARROW="NONE" ENDARROW="DEFAULT"/>
</node>
</node>
<node TEXT="The Circle of Empathy" ID="ID_161032494" CREATED="1402523362364" MODIFIED="1402523447468"/>
<node TEXT="Empathy Inflation and Metaphysical Ambiguity" ID="ID_1578252006" CREATED="1402523427409" MODIFIED="1402523613574"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
    When you change the contents of your circle, you change your conception of yourself.
</p>
<p>
    The center of the circle shifts as its perimeter is changed. The liberal impulse is to expand the
</p>
<p>
    circle, while conservatives tend to want to restrain or even contract the circle.
</p>
<p>
    [...]
</p>
<p>
</p>
<p>
    To expand the circle indefinitely can lead to oppression, because the rights of potential
</p>
<p>
    entities (as perceived by only some people) can conflict with the rights of indisputably real
</p>
<p>
    people. An obvious example of this is found in the abortion debate. If outlawing abortions did
</p>
<p>
    not involve commandeering control of the bodies of other people (pregnant women, in this case),
</p>
<p>
    then there wouldn‟t be much controversy. We would find an easy accommodation.
</p>
<p>
    --p. 28
</p>
<p>
</p>
<p>
    The border between person and nonperson might be found somewhere in the embryonic
</p>
<p>
    sequence from conception to baby, or in the development of the young child, or the teenager. Or
</p>
<p>
    it might be best defined in the phylogenetic path from ape to early human, or perhaps in the
</p>
<p>
    cultural history of ancient peasants leading to modern citizens. It might exist somewhere in a
</p>
<p>
    continuum between small and large computers. It might have to do with which thoughts you
</p>
<p>
    have; maybe self-reflective thoughts or the moral capacity for empathy makes you human. These
</p>
<p>
    are some of the many gates to personhood that have been proposed, but none of them seem
</p>
<p>
    definitive to me. The borders of person-hood remain variegated and fuzzy.
</p>
<p>
    -- p. 29
</p>
<p>
</p>
<p>
 
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Paring the Circle" ID="ID_1278214346" CREATED="1402523613566" MODIFIED="1402523618804"/>
<node TEXT="Thought Experiments: The Ship of Theseus Meets the Infinite Library of Borges" ID="ID_994195122" CREATED="1402523770527" MODIFIED="1402523774256"/>
<node TEXT="Bigger Borges" ID="ID_1624972684" CREATED="1402524048621" MODIFIED="1402524050120">
<node TEXT="After you‟ve done all this, is the hailstorm now conscious? Does it have a soul?" ID="ID_238497352" CREATED="1402524684213" MODIFIED="1402524687407"/>
</node>
<node TEXT="The Metaphysical Shell Game" ID="ID_195147736" CREATED="1402524697054" MODIFIED="1402524699995">
<node TEXT="Conciencia y tiempo" ID="ID_1848812936" CREATED="1402524984217" MODIFIED="1402525064200"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Consciousness is situated in time, because you can‟t experience a lack of time, and you
</p>
<p>
can‟t experience the future. If consciousness isn‟t anything but a false thought in the computer
</p>
<p>
that is your brain, or the universe, then what exactly is it that is situated in time? The present
</p>
<p>
moment, the only other thing that could be situated in time, must in that case be a freestanding
</p>
<p>
object, independent of the way it is experienced.
</p>
<p>
</p>
<p>
The present moment is a rough concept, from a scientific point of view, because of
</p>
<p>
relativity and the latency of thoughts moving in the brain. We have no means of defining either a
</p>
<p>
single global physical present moment or a precise cognitive present moment. Nonetheless, there
</p>
<p>
must be some anchor, perhaps a very fuzzy one, somewhere, somehow, for it to be possible to
</p>
<p>
even speak of it.
</p>
<p>
</p>
<p>
Maybe you could imagine the present moment as a metaphysical marker traveling
</p>
<p>
through a timeless version of reality, in which the past and the future are already frozen in place,
</p>
<p>
like a recording head moving across a hard disk.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="El peligro de los ingenieros" ID="ID_1634401195" CREATED="1402525277956" MODIFIED="1402525315477"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
But the danger of an engineer pretending to know more than he really does is the greater
</p>
<p>
danger, especially when he can reinforce the illusion through the use of computation. The
</p>
<p>
cybernetic totalists awaiting the Singularity are nuttier than the folks with the food supplements.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="The Zombie Army" ID="ID_762034556" CREATED="1402525322113" MODIFIED="1402525324536">
<node TEXT=" A philosopher like Daniel Dennett is obviously a zombie" ID="ID_1431925598" CREATED="1402525419809" MODIFIED="1402525566281"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
I claim that there is one measurable difference between a zombie and a person: a zombie
</p>
<p>
has a different philosophy. Therefore, zombies can only be detected if they happen to be
</p>
<p>
professional philosophers. A philosopher like Daniel Dennett is obviously a zombie.
</p>
<p>
</p>
<p>
Zombies and the rest of us do not have a symmetrical relationship. Unfortunately, it is
</p>
<p>
only possible for nonzombies to observe the telltale sign of zombiehood. To zombies, everyone
</p>
<p>
looks the same.
</p>
<p>
</p>
<p>
If there are enough zombies recruited into our world, I worry about the potential for a
</p>
<p>
self-fulfilling prophecy. Maybe if people pretend they are not conscious or do not have free
</p>
<p>
will—or that the cloud of online people is a person; if they pretend there is nothing special about
</p>
<p>
the perspective of the individual—then perhaps we have the power to make it so. We might be
</p>
<p>
able to collectively achieve antimagic.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Cierre" ID="ID_1728578382" CREATED="1402525566275" MODIFIED="1402526156912">
<font BOLD="true"/>
<richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Humans are free. We can commit suicide for the benefit of a Singularity. We can
</p>
<p>
engineer our genes to better support an imaginary hive mind. We can make culture and
</p>
<p>
journalism into second-rate activities and spend centuries remixing the detritus of the 1960s and
</p>
<p>
other eras from before individual creativity went out of fashion.
</p>
<p>
</p>
<p>
Or we can believe in ourselves. By chance, it might turn out we are real.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
<node TEXT="Chapter 3" ID="ID_1024910593" CREATED="1402526210510" MODIFIED="1402526214172">
<node TEXT="The Noosphere Is Just Another Name for Everyone’s Inner Troll" ID="ID_780343379" CREATED="1402526247471" MODIFIED="1402526249471"/>
<node TEXT="The Moral Imperative to Create the Blandest Possible Bible" ID="ID_513694250" CREATED="1402526408791" MODIFIED="1402526411508">
<node TEXT="Internet NO está viva" ID="ID_906612525" CREATED="1402526460429" MODIFIED="1402526513737"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
    The way the internet has gone sour since then is truly perverse. The central faith of the
</p>
<p>
    web‟s early design has been superseded by a different faith in the centrality of imaginary entities
</p>
<p>
    epitomized by the idea that the internet as a whole is coming alive and turning into a superhuman
</p>
<p>
    creature.
</p>
<p>
</p>
<p>
Interesante contrastarlo con el texto de Nicolás Mendoza sobre Internet como una entidad que lo concierne todo.
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="NO somos periféricos de la nube" ID="ID_1599003365" CREATED="1402526513732" MODIFIED="1402526742613"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
According to a new creed, we technologists are turning ourselves, the planet, our species,
</p>
<p>
everything, into computer peripherals attached to the great computing clouds. The news is no
</p>
<p>
longer about us but about the big new computational object that is greater than us.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="La imprenta" ID="ID_849421498" CREATED="1402526745511" MODIFIED="1402526764476"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
What these critics forget is that printing presses in themselves provide no guarantee of an
</p>
<p>
enlightened outcome. People, not machines, made the Renaissance. The printing that takes place
</p>
<p>
in North Korea today, for instance, is nothing more than propaganda for a personality cult. What
</p>
<p>
is important about printing presses is not the mechanism, but the authors.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="cfg: Shirky" ID="ID_308732986" CREATED="1402526764472" MODIFIED="1402526775752"/>
</node>
<node TEXT="Autoría" ID="ID_1266871032" CREATED="1402530057557" MODIFIED="1402530792820"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Authorship—the very idea of the individual point of view—is not a priority of the new ideology.
</p>
<p>
</p>
<p>
[...]
</p>
<p>
</p>
<p>
 It is true that by using these tools, individuals can author books or
</p>
<p>
blogs or whatever, but people are encouraged by the economics of free content, crowd dynamics,
</p>
<p>
and lord aggregators to serve up fragments instead of considered whole expressions or
</p>
<p>
arguments. The efforts of authors are appreciated in a manner that erases the boundaries between
</p>
<p>
them.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Sin embargo esto no es verdad en las comunidades. Coleman muestra cómo los artefactos digitales
</p>
<p>
que permiten la construcción de código fuente dan cuenta detallada de la autoría y de las voces individuales
</p>
<p>
en un sistema de computo (el manual de Mutt, el código corrector de Emacs), lo que ocurre es que las
</p>
<p>
dinámicas de autoría propias de un libro pueden no ser las adecuadas para un sistema de computo o
</p>
<p>
un wiki.
</p>
<p>
</p>
<p>
En el caso de los talleres de Indie Web Science, hay un trabajo de memoria colectiva con voces individuales visibles
</p>
<p>
y de edición y reelaboración de dichas voces. Hay otros esfuerzos como los libros colectivos de Pharo donde las
</p>
<p>
voces individuales son visibles y usualmente se ocupan de capítulos. Es quizás a las muchedumbres anónimas
</p>
<p>
a lo que Lanier, con razón, se opone. Pero como ya se ha afirmado, una muchedumbre no es una comunidad
</p>
<p>
y viceversa.
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
</node>
<node TEXT="Nerd Reductionism" ID="ID_1714821238" CREATED="1402530486912" MODIFIED="1402530489860">
<node TEXT="Alien bits" ID="ID_638612206" CREATED="1402530794867" MODIFIED="1402530872397"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
This is what happened when elements of indigenous cultures were preserved but
</p>
<p>
de-alienated by missionaries. We know a little about what Aztec or Inca music sounded like, for
</p>
<p>
instance, but the bits that were trimmed to make the music fit into the European idea of church
</p>
<p>
song were the most precious bits. <b>The alien bits are where the flavor is found</b>. They are the
</p>
<p>
portals to strange philosophies. What a loss to not know how New World music would have
</p>
<p>
sounded alien to us! Some melodies and rhythms survived, but the whole is lost.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Reduccionismo 2.0" ID="ID_1516431481" CREATED="1402530872393" MODIFIED="1402531151264"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Something like missionary reductionism has happened to the internet with the rise of web
</p>
<p>
2.0. The strangeness is being leached away by the mush-making process. Individual web pages
</p>
<p>
as they first appeared in the early 1990s had the flavor of personhood. MySpace preserved some
</p>
<p>
of that flavor, though a process of regularized formatting had begun. Facebook went further,
</p>
<p>
organizing people into multiple-choice identities, while Wikipedia seeks to erase point of view
</p>
<p>
entirely.
</p>
<p>
</p>
<p>
If a church or government were doing these things, it would feel authoritarian, but when
</p>
<p>
technologists are the culprits, we seem hip, fresh, and inventive. <b>People will accept ideas </b>
</p>
<p>
<b>presented in technological form that would be abhorrent in any other form</b>. It is utterly strange to
</p>
<p>
hear my many old friends in the world of digital culture claim to be the true sons of the
</p>
<p>
Renaissance without realizing that using computers to reduce individual expression is a
</p>
<p>
primitive, retrograde activity, no matter how sophisticated your tools are.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Rejection of the Idea of Quality Results in a Loss of Quality" ID="ID_1594567584" CREATED="1402531009634" MODIFIED="1402531012338">
<node TEXT="Calidad emergente" ID="ID_219152832" CREATED="1402531160717" MODIFIED="1402531618108"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
<b>A fashionable idea in technical circles is that quantity not only turns into quality at some </b>
</p>
<p>
<b>extreme of scale</b>, but also does so according to principles we already understand. Some of my
</p>
<p>
colleagues think a million, or perhaps a billion, fragmentary insults will eventually yield wisdom
</p>
<p>
that surpasses that of any well-thought-out essay, so long as sophisticated secret statistical
</p>
<p>
algorithms recombine the fragments. I disagree. A trope from the early days of computer science
</p>
<p>
comes to mind: garbage in, garbage out.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Sin embargo esa no es la premisa, sino que la publicación primero, permitiría la cualificación después
</p>
<p>
y que la calidad es subjetiva. Es el trabajo continuo sobre algo lo que lo cualifica, pero hacerlo público
</p>
<p>
para ser criticado y publicado permita dicha calidad como fenómeno emergente y plural, adaptado
</p>
<p>
a diversas métricas, pero dependiente del juicio y trabajo humano sobre lo que se ha publicado.
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Absent Intellectual Modesty" ID="ID_1656853369" CREATED="1402531621419" MODIFIED="1402531624017">
<node TEXT="¿Quién puede hacer más daño?: Religión o tecnocracia" ID="ID_258520549" CREATED="1402534111708" MODIFIED="1402534157552"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
This desire for absolute order usually leads to tears in human affairs, so there is a
</p>
<p>
historical reason to distrust it. Materialist extremists have long seemed determined to win a race
</p>
<p>
with religious fanatics: Who can do the most damage to the most people?
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="foco e imaginación individual" ID="ID_601492351" CREATED="1402534157548" MODIFIED="1402534193639"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
At any rate, there is no evidence that quantity becomes quality in matters of human
</p>
<p>
expression or achievement. What matters instead, I believe, is a sense of focus, a mind in
</p>
<p>
effective concentration, and an adventurous individual imagination that is distinct from the
</p>
<p>
crowd.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Más que la evolución darwiniana" ID="ID_1251518476" CREATED="1402534249361" MODIFIED="1402534292020"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
But there‟s no reason that Darwinian evolution could not have given rise to
</p>
<p>
processes within the human brain that jumped out of the Darwinian progression. While the
</p>
<p>
physical brain is a product of evolution as we are coming to understand it, the cultural brain
</p>
<p>
might be a way of transforming the evolved brain according to principles that cannot be
</p>
<p>
explained in evolutionary terms.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="lo que no entendemos" ID="ID_140634890" CREATED="1402534292016" MODIFIED="1402534534683"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 I certainly don‟t know, but it seems pointless to insist that what we already understand
</p>
<p>
must suffice to explain what we don‟t understand.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="It Is Still Possible to Get Rid of Crowd Ideology in Online Designs" ID="ID_1215167792" CREATED="1402534535809" MODIFIED="1402535316880"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
Quitando lo prediseñado respecto a cómo se describen las personas. Dándoles el chance de describirse
</p>
<p>
a sí mismas en un entorno de menos plantillas prehechas y más libertad.
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Ritually Faked Relationships Beckon to Messiahs Who May Never Arrive" ID="ID_779632122" CREATED="1402535245869" MODIFIED="1402535249217">
<node TEXT="Grafo social" ID="ID_348880261" CREATED="1402535432458" MODIFIED="1402535686967"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The hope of a thousand Silicon Valley start-ups is that firms like Face-book are capturing
</p>
<p>
extremely valuable information called the “social graph.” Using this information, an advertiser
</p>
<p>
might hypothetically be able to target all the members of a peer group just as they are forming
</p>
<p>
their opinions about brands, habits, and so on.
</p>
<p>
</p>
<p>
Peer pressure is the great power behind adolescent behavior, goes the reasoning, and
</p>
<p>
adolescent choices become life choices. So if someone could crack the mystery of how to make
</p>
<p>
perfect ads using the social graph, an advertiser would be able to design peer pressure biases in a
</p>
<p>
population of real people who would then be primed to buy whatever the advertiser is selling for
</p>
<p>
their whole lives.
</p>
<p>
</p>
<p>
[...]
</p>
<p>
</p>
<p>
If, on the other hand, the revenue does appear, evidence suggests that its impact will be
</p>
<p>
truly negative. When Facebook has attempted to turn the social graph into a profit center in the
</p>
<p>
past, it has created ethical disasters.
</p>
<p>
</p>
<p>
[...]
</p>
<p>
</p>
<p>
The Beacon episode cheered me, and strengthened my sense that people are still able to
</p>
<p>
steer the evolution of the net. It was one good piece of evidence against metahuman
</p>
<p>
technological determinism. The net doesn‟t design itself. We design it.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="The Truth About Crowds" ID="ID_1126921067" CREATED="1402535688106" MODIFIED="1402535698777"/>
<node TEXT="How to Use a Crowd Well" ID="ID_1690073323" CREATED="1402535804743" MODIFIED="1402535807292">
<node TEXT="bring the ox to the market" ID="ID_1155864629" CREATED="1402535857672" MODIFIED="1402535876519"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
In other words, clever individuals, the heroes of the marketplace, ask the questions that
</p>
<p>
are answered by collective behavior. They bring the ox to the market.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Colectivos estúpidos" ID="ID_1267709264" CREATED="1402535940723" MODIFIED="1402535988350"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
Collectives can be just as stupid as any individual—and, in important cases, stupider. The
</p>
<p>
interesting question is whether it‟s possible to map out where the one is smarter than the many.
</p>
<p>
</p>
<p>
There is a substantial history to this topic, and varied disciplines have accumulated
</p>
<p>
instructive results. Every authentic example of collective intelligence that I am aware of also
</p>
<p>
shows how that collective was guided or inspired by well-meaning individuals. These people
</p>
<p>
focused the collective and in some cases also corrected for some of the common hive mind
</p>
<p>
failure modes. The balancing of influence between people and collectives is the heart of the
</p>
<p>
design of democracies, scientific communities, and many other long-standing success stories.
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Filtros Wikipedia" ID="ID_1196659162" CREATED="1402537199578" MODIFIED="1402537212710"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Wikipedia had to slap a crude low-pass filter on the jitteriest entries, such as “President
</p>
<p>
George W. Bush.” There‟s now a limit to how often a particular person can remove someone
</p>
<p>
else‟s text fragments. I suspect that these kinds of adjustments will eventually evolve into an
</p>
<p>
approximate mirror of democracy as it was before the internet arrived.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="estructurar restricciones" ID="ID_835038493" CREATED="1402537305613" MODIFIED="1402537402818"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
What is crucial about modernity is that structure and constraints were part of what sped
</p>
<p>
up the process of technological development, not just pure openness and concessions to the
</p>
<p>
collective. This is an idea that will be examined in Chapter 10
</p>
<p>
"""
</p>
<p>
</p>
<p>
En el caso del software libre, esto ocurre vía el caracter funcional del código. Todo está abierto,
</p>
<p>
pero no todo funciona o no lo hace con la calidad requerida. Otros procesos pueden considerar
</p>
<p>
información sensible que debe ser depurada antes de ser colocada en el público.
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="An Odd Lack of Curiosity" ID="ID_863032620" CREATED="1402537403273" MODIFIED="1402537405991">
<node TEXT="La multitud como herramienta,
no como meta" ID="ID_738167017" CREATED="1402537440920" MODIFIED="1402537458246"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The “wisdom of crowds” effect should be thought of as a tool. The value of a tool is its
</p>
<p>
usefulness in accomplishing a task. The point should never be the glorification of the tool.
</p>
<p>
Unfortunately, simplistic free market ideologues and noospherians tend to reinforce one
</p>
<p>
another‟s unjustified sentimentalities about their chosen tools.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Límites en la sabiduría
de las muchedumbres" ID="ID_1605687136" CREATED="1402538102746" MODIFIED="1402538144786"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
There‟s an odd lack of curiosity about the limits of crowd wisdom. This is an indication
</p>
<p>
of the faith-based motivations behind such schemes. Numerous projects have looked at how to
</p>
<p>
improve specific markets and other crowd wisdom systems, but too few projects have framed the
</p>
<p>
question in more general terms or tested general hypotheses about how crowd systems work.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Trolls" ID="ID_789107052" CREATED="1402541911620" MODIFIED="1402541920049">
<node TEXT="Anonimato" ID="ID_1396219239" CREATED="1402542004463" MODIFIED="1402542576316"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 There is never a lesson
</p>
<p>
learned, or a catharsis of victory or defeat. If you win anonymously, no one knows, and if you
</p>
<p>
lose, you just change your pseudonym and start over, without having modified your point of
</p>
<p>
view one bit.
</p>
<p>
"""
</p>
<p>
</p>
<p>
"""
</p>
<p>
What I‟m saying, though, is that the
</p>
<p>
user interface designs that arise from the ideology of the computing cloud make people—all of
</p>
<p>
us—less kind. Trolling is not a string of isolated incidents, but the status quo in the online world.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Sin embargo, habría que mirar cómo el anonimato protege la libertad de protestar y denunciar, particularmente
</p>
<p>
ante los riesgos a la integridad personal, el malgasto y enagenación de los bienes públicos y la
</p>
<p>
criminación de la protesta.
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
</node>
<node TEXT="The Standard Sequence of Troll Invocation" ID="ID_158365195" CREATED="1402546079793" MODIFIED="1402546082375"/>
<node TEXT="Design Underlies Ethics in the Digital World" ID="ID_693576514" CREATED="1402546101280" MODIFIED="1402546104238">
<node TEXT=" transient anonymity" ID="ID_586117390" CREATED="1402546149052" MODIFIED="1402546271227"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Computers have an unfortunate tendency to present us with binary choices at every level,
</p>
<p>
not just at the lowest one, where the bits are switching. It is easy to be anonymous or fully
</p>
<p>
revealed, but hard to be revealed just enough. Still, that does happen, to varying degrees. Sites
</p>
<p>
like eBay and Second Life give hints about how design can promote a middle path.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Could Drive-by Anonymity Scale Up the Way Communism and Fascism Did?" ID="ID_398340529" CREATED="1402546271905" MODIFIED="1402546274623"/>
<node TEXT="An Ideology of Violation" ID="ID_1117037831" CREATED="1402546408798" MODIFIED="1402546411643">
<node TEXT="Resumen" ID="ID_1430566192" CREATED="1402577906866" MODIFIED="1402578022554"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
A summary of the ideology goes like this: All those nontechnical, ignorant, innocent
</p>
<p>
people out there are going about their lives thinking that they are safe, when in actuality they are
</p>
<p>
terribly vulnerable to those who are smarter than they are. Therefore, we smartest technical
</p>
<p>
people ought to invent ways to attack the innocents, and publicize our results, so that everyone is
</p>
<p>
alerted to the dangers of our superior powers. After all, a clever evil person might come along.
</p>
<p>
</p>
<p>
There are some cases in which the ideology of violation does lead to practical, positive
</p>
<p>
outcomes. For instance, any bright young technical person has the potential to discover a new
</p>
<p>
way to infect a personal computer with a virus. When that happens, there are several possible
</p>
<p>
next steps. The least ethical would be for the “hacker” to infect computers. The most ethical
</p>
<p>
would be for the hacker to quietly let the companies that support the computers know, so that
</p>
<p>
users can download fixes. An intermediate option would be to publicize the “exploit” for glory.
</p>
<p>
A fix can usually be distributed before the exploit does harm.
</p>
<p>
</p>
<p>
But the example of the pacemakers is entirely different.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="security through obscurity" ID="ID_1044834655" CREATED="1402578113847" MODIFIED="1402578278849"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Those who disagree with the ideology of violation are said to subscribe to a fallacious
</p>
<p>
idea known as “security through obscurity.” Smart people aren‟t supposed to accept this strategy
</p>
<p>
for security, because the internet is supposed to have made obscurity obsolete.
</p>
<p>
</p>
<p>
Therefore, another group of elite researchers spent years figuring out how to pick one of
</p>
<p>
the toughest-to-pick door locks, and posted the results on the internet. This was a lock that
</p>
<p>
thieves had not learned to pick on their own. The researchers compared their triumph to Turing‟s
</p>
<p>
cracking of Enigma. The method used to defeat the lock would have remained obscure were it
</p>
<p>
not for the ideology that has entranced much of the academic world, especially computer science
</p>
<p>
departments.
</p>
<p>
</p>
<p>
Surely obscurity is the only fundamental form of security that exists, and the internet by
</p>
<p>
itself doesn‟t make it obsolete. One way to deprogram academics who buy into the pervasive
</p>
<p>
ideology of violation is to point out that security through obscurity has another name in the world
</p>
<p>
of biology: biodiversity.
</p>
<p>
</p>
<p>
The reason some people are immune to a virus like AIDS is that their particular bodies
</p>
<p>
are obscure to the virus. The reason that computer viruses infect PCs more than Macs is not that
</p>
<p>
a Mac is any better engineered, but that it is relatively obscure. PCs are more commonplace. This
</p>
<p>
means that there is more return on the effort to crack PCs.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="The MIDI of Anonymity" ID="ID_1774213323" CREATED="1402578279709" MODIFIED="1402578283517">
<node TEXT="Diseño no demografía" ID="ID_1118285880" CREATED="1402578551091" MODIFIED="1402578676572"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
To get online in those days you usually had to have an academic, corporate, or military
</p>
<p>
connection, so the Usenet population was mostly adult and educated. That didn‟t help. Some
</p>
<p>
users still turned into mean idiots online. This is one piece of evidence that it‟s the design, not
</p>
<p>
the demographic, that concentrates bad behavior. Since there were so few people online, though,
</p>
<p>
bad “netiquette” was then more of a curiosity than a problem.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Facebook Is Similar to No Child Left Behind" ID="ID_1235506413" CREATED="1402578677273" MODIFIED="1402584146446"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
Ken Robinson hace una alusión a "No child left behind"
</p>
</body>
</html>
</richcontent>
<node TEXT="Information underrepresents reality" ID="ID_1245830394" CREATED="1402578873531" MODIFIED="1402578936213"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Information systems need to have information in order to run, but information
</p>
<p>
underrepresents reality. Demand more from information than it can give, and you end up with
</p>
<p>
monstrous designs.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="La amistad en Facebook" ID="ID_52320495" CREATED="1402578885420" MODIFIED="1402583710663"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
What computerized analysis of all the country‟s school tests has done to education is
</p>
<p>
exactly what Facebook has done to friendships. In both cases, life is turned into a database. Both
</p>
<p>
degradations are based on the same philosophical mistake, which is the belief that computers can
</p>
<p>
presently represent human thought or human relationships. These are things computers cannot
</p>
<p>
currently do.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Modelación" ID="ID_772744434" CREATED="1402583710659" MODIFIED="1402583774727"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
So when we deploy a computer model of something like learning
</p>
<p>
or friendship in a way that has an effect on real lives, we are relying on faith. When we ask
</p>
<p>
people to live their lives through our models, we are potentially reducing life itself. How can we
</p>
<p>
ever know what we might be losing?
</p>
<p>
"""
</p>
<p>
</p>
<p>
No todos los modelos son imprácticos. La pregunta por la validez del modelo y los problemas
</p>
<p>
que se pueden tratar mediante este son es la clave.
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="The Abstract Person Obscures the Real Person" ID="ID_1351692976" CREATED="1402583822921" MODIFIED="1402583825162">
<node TEXT="idolize the icons of the
new digital ideology" ID="ID_1503785182" CREATED="1402584148791" MODIFIED="1402584414070"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
It breaks my heart digital when I talk to energized young people who idolize the icons of the
</p>
<p>
new digital ideology, like Facebook, Twitter, Wikipedia, and free/open/Creative Commons.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="ficciones sobre sí mismos" ID="ID_290490557" CREATED="1402584414066" MODIFIED="1402584436068"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The most effective young Facebook users, however—the ones who will probably be
</p>
<p>
winners if Facebook turns out to be a model of the future they will inhabit as adults—are the
</p>
<p>
ones who create successful online fictions about themselves.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="nutty idealists" ID="ID_429770673" CREATED="1402584436065" MODIFIED="1402584452111"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
At their best, the new Facebook/Twitter enthusiasts remind me of the anarchists and other
</p>
<p>
nutty idealists who populated youth culture when I grew up. The ideas might be silly, but at least
</p>
<p>
the believers have fun as they rebel against the parental-authority quality of entities like record
</p>
<p>
companies that attempt to fight music piracy.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="What is communicated
between people eventually becomes their truth." ID="ID_1530974612" CREATED="1402584541269" MODIFIED="1402584607937"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
What is communicated between people eventually becomes their truth. Relationships take on the troubles of software
</p>
<p>
engineering.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Just a Reminder That I’m Not Anti-Net" ID="ID_495687556" CREATED="1402584608678" MODIFIED="1402584611109">
<node TEXT="odd forum / communidades de práctica" ID="ID_1622356158" CREATED="1402584719241" MODIFIED="1402584801062"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The oud forum does the opposite. There you find Turks and Armenians, elders and kids,
</p>
<p>
Israelis and Palestinians, rich professionals and struggling artists, formal academics and
</p>
<p>
bohemian street musicians, all talking with one another about a shared obsession. We get to
</p>
<p>
know one another; we are not fragments to one another. Inner trolls most definitely appear now
</p>
<p>
and then, but less often than in most online environments. The oud forum doesn‟t solve the
</p>
<p>
world‟s problems, but it does allow us to live larger than them.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Software para foros" ID="ID_959703039" CREATED="1402584801059" MODIFIED="1402585167893"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The engineer in me occasionally ponders the rather crude software that the forum runs
</p>
<p>
on. The deep design mystery of how to organize and present multiple threads of conversation on
</p>
<p>
a screen remains as unsolved as ever. But just when I am about to dive into a design project to
</p>
<p>
improve forum software, I stop and wonder if there really is much room for improvement.
</p>
<p>
</p>
<p>
<b>It's the people who make the forum, not the software. Without the software, the </b>
</p>
<p>
<b>experience would not exist at all, so I celebrate that software, as flawed as it is</b>. But it‟s not as if
</p>
<p>
the forum would really get much better if the software improved. Focusing too much on the
</p>
<p>
software might even make things worse by shifting the focus from the people.
</p>
<p>
</p>
<p>
There is huge room for improvement in digital technologies overall. I would love to have
</p>
<p>
telepresence sessions with distant oudists, for instance. But once you have the basics of a given
</p>
<p>
technological leap in place, it‟s always important to step back and focus on the people for a
</p>
<p>
while.
</p>
<p>
"""
</p>
<p>
</p>
<p>
En realidad son las dos cosas desde la dinámica cosificación / participación. El foco entonces
</p>
<p>
va de las comunidades a los artefactos en un diálogo constante.
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
</node>
</node>
</node>
<node TEXT="Part Two: What Will Money Be?" ID="ID_1296223283" CREATED="1402585174771" MODIFIED="1402585189071">
<node TEXT="Intro" ID="ID_599444553" CREATED="1402585812636" MODIFIED="1402585815962">
<node TEXT="totalismo cibernético" ID="ID_331672884" CREATED="1402585827793" MODIFIED="1402586071856">
<node TEXT="falla espiritual" ID="ID_878920636" CREATED="1402585844005" MODIFIED="1402585898296"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
A practical problem that can
</p>
<p>
trickle down from this mistake is that we become vulnerable to redirecting the leap of faith we
</p>
<p>
call “hope” away from people and toward gadgets.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="falla comportamental" ID="ID_323800290" CREATED="1402585851382" MODIFIED="1402585855894"/>
<node TEXT="Falla económica" ID="ID_450814454" CREATED="1402585915767" MODIFIED="1402585919480">
<node TEXT="“free culture”" ID="ID_489073437" CREATED="1402586022327" MODIFIED="1402586046840"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
I'll discuss “free culture” first. The disaster related to free culture is still in its early
</p>
<p>
stages. Low-bandwidth forms of human expression, like music and newspaper-style reporting,
</p>
<p>
are already being demoted into a sorry state. High-bandwidth expressions, like movies, are on
</p>
<p>
their way to meeting the same fate.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
</node>
<node TEXT="Chapter 4:
Digital Peasant Chic" ID="ID_1952476587" CREATED="1402586073231" MODIFIED="1402586108082">
<node TEXT="Ruining an Appointment with Destiny" ID="ID_1238807855" CREATED="1402586309906" MODIFIED="1402586342504"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
What has saved us from Marxism is simply that new technologies have in general created
</p>
<p>
new jobs—and those jobs have generally been better than the old ones. They have been ever
</p>
<p>
more elevated—more cerebral, creative, cultural, or strategic—than the jobs they replaced. A
</p>
<p>
descendant of a Luddite who smashed looms might be programming robotic looms today.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Crashing Down Maslow’s Pyramid" ID="ID_1429818946" CREATED="1402586322596" MODIFIED="1402586324978">
<node TEXT="Maoismo digital" ID="ID_1693863417" CREATED="1402586651561" MODIFIED="1402586794416"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
In the same way, digital Maoism doesn‟t reject all hierarchy. Instead, it overwhelmingly
</p>
<p>
rewards the one preferred hierarchy of digital metaness, in which a mashup is more important
</p>
<p>
than the sources who were mashed. A blog of blogs is more exalted than a mere blog. If you
</p>
<p>
have seized a very high niche in the aggregation of human expression—in the way that Google
</p>
<p>
has with search, for instance—then you can become superpowerful. The same is true for the
</p>
<p>
operator of a hedge fund. “Meta” equals power in the cloud.
</p>
<p>
</p>
<p>
The hierarchy of metaness is the natural hierarchy for cloud gadgets in the same way that
</p>
<p>
Maslow‟s idea describes a natural hierarchy of human aspirations.
</p>
<p>
</p>
<p>
To be fair, open culture is distinct from Maoism in another way. Maoism is usually
</p>
<p>
associated with authoritarian control of the communication of ideas. Open culture is not,
</p>
<p>
although the web 2.0 designs, like wikis, tend to promote the false idea that there is only one
</p>
<p>
universal truth in some arenas where that isn't so.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Morality Needs Technology If It’s to Do Any Good" ID="ID_669616601" CREATED="1402586795825" MODIFIED="1402586798207">
<node TEXT="Slaves powered even the precocious democracy of ancient Athens" ID="ID_633766521" CREATED="1402588545944" MODIFIED="1402588572372"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Prior to industrialization, every civilization relied on large classes of people who were
</p>
<p>
slaves or near-slaves. Without technological progress, all the well-meaning political and moral
</p>
<p>
progress in the world wasn‟t enough to change the conditions of the lives of ordinary people.
</p>
<p>
</p>
<p>
Slaves powered even the precocious democracy of ancient Athens. It was only the
</p>
<p>
development of functioning machines, which seemed to amplify mere thoughts into physical
</p>
<p>
actualities, that made slavery obsolete.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="las frutas bajas han sido recogidas. Se requiere inventiva" ID="ID_465643513" CREATED="1402588772554" MODIFIED="1402588858529"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 The low-hanging fruit have been plucked.
</p>
<p>
Only extreme inventiveness can expand wealth now.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Esta es una razón por la cual la innovación abierta y comunitaria está haciendo camino, incluso en lugares
</p>
<p>
donde las estructuras de poder han sido extremadamente cerradas. Ese modelo ya ha explorado el
</p>
<p>
espacio solución a su alcance y necesita mirar hacia afuera si quiere continuar siendo relevante.
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Technological Change Is Stressful" ID="ID_1291658150" CREATED="1402588860246" MODIFIED="1402588863204"/>
<node TEXT="The Devaluation of Everything" ID="ID_394440923" CREATED="1402589298898" MODIFIED="1402589300421">
<node TEXT="Los problemas exceden la
velocidad de las soluciones" ID="ID_1489283484" CREATED="1402589345454" MODIFIED="1402589443952"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 If we can‟t reformulate digital ideals before
</p>
<p>
our appointment with destiny, we will have failed to bring about a better world. Instead we will
</p>
<p>
usher in a dark age in which everything human is devalued.
</p>
<p>
"""
</p>
<p>
</p>
<p>
"""
</p>
<p>
 In a crowdsourced world, the peasants of the noosphere will ride a dismal
</p>
<p>
boomerang between gradual impoverishment under robot-driven capitalism and a dangerously
</p>
<p>
sudden, desperate socialism.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="The Only Product That Will Maintain Its Value After the Revolution" ID="ID_344464840" CREATED="1402589459992" MODIFIED="1402589463962">
<node TEXT="Publicidad no obstrusiva" ID="ID_765359210" CREATED="1402589577388" MODIFIED="1402589719604"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
When Google started to rise, a common conversation in Silicon Valley would go like this: “Wait, don‟t
</p>
<p>
we hate advertising?” “Well, we hate old advertising. The new kind of advertising is unobtrusive
</p>
<p>
and useful.”
</p>
<p>
</p>
<p>
[...]
</p>
<p>
</p>
<p>
A functioning, honest crowd-wisdom system ought to trump paid persuasion. If the
</p>
<p>
crowd is so wise, it should be directing each person optimally in choices related to home finance,
</p>
<p>
the whitening of yellow teeth, and the search for a lover. All that paid persuasion ought to be
</p>
<p>
mooted. Every penny Google earns suggests a failure of the crowd—and Google is earning a lot
</p>
<p>
of pennies.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Accelerating a Vacuum" ID="ID_709037226" CREATED="1402589720135" MODIFIED="1402589722390">
<node TEXT="Seguir al dinero" ID="ID_158677956" CREATED="1402589743523" MODIFIED="1402589852926"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
If you want to know what‟s really going on in a society or ideology, follow the money. If
</p>
<p>
money is flowing to advertising instead of musicians, journalists, and artists, then a society is
</p>
<p>
more concerned with manipulation than truth or beauty. If content is worthless, then people will
</p>
<p>
start to become empty-headed and contentless.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Autopromoción como recompensa" ID="ID_1471926183" CREATED="1402589852922" MODIFIED="1402589959753"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The combination of hive mind and advertising has resulted in a new kind of social
</p>
<p>
contract. The basic idea of this contract is that authors, journalists, musicians, and artists are
</p>
<p>
encouraged to treat the fruits of their intellects and imaginations as fragments to be given without
</p>
<p>
pay to the hive mind. Reciprocity takes the form of self-promotion. Culture is to become
</p>
<p>
precisely nothing but advertising.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Lo que no aclara Lanier es que la mayoría del dinero se iba a los intermediarios en el modelo
</p>
<p>
antiguo y que el principal problema de los autores era la oscuridad. Nadie sabía que existían.
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="excepciones / vivir en el futuro" ID="ID_1467470096" CREATED="1402589959748" MODIFIED="1402590780571"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Thus someone as unlikely as Diablo Cody, who worked as a stripper, can blog and
</p>
<p>
receive enough attention to get a book contract, and then have the opportunity to have her script
</p>
<p>
made into a movie—in this case, the widely acclaimed Juno. To think about technologies,
</p>
<p>
however, you have to learn to think as if you‟re already living in the future.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Hay wikis y otros esfuerzos de la mente colectiva fallidos, como se muestra el autor del también exitoso zooniverse.
</p>
<p>
Y otros esfuerzos de colectivos pequeños que cuenta éxitos acordes a su escala, pero parte de un movimiento
</p>
<p>
(ejp los espacios hacker/maker), mientras que  en otros casos, como el del emprendimiento, la estadística genralizada
</p>
<p>
habla del fracaso <b>¿Cuándo la solución colectiva es mejor que la individual y qué papel juegan </b>
</p>
<p>
<b>los individuos dentro del colectivo?,</b> se vuelve la pregunta clave.
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
<node TEXT="Devaluación de los libros" ID="ID_547399959" CREATED="1402590239544" MODIFIED="1402590782351"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 As things stand, books
</p>
<p>
will be vastly devalued as soon as large numbers of people start reading from an electronic
</p>
<p>
device.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Es mi caso, en particular con este libro de Lanier. No hubiera podido pagar todo lo que he leido para el doctorado,
</p>
<p>
además de la matrícula y la manutención de no haber sido por la ayuda cercana de mi familia y la lejana de quienes
</p>
<p>
hacen disponible las lecturas en la red.
</p>
<p>
También es cierto que he pagado más en un año en la Ouya, porque me he visto forzado y los pagos son pequeños,
</p>
<p>
que lo que he donado en décadas a la libre cultura (antes de HackBo y sus mensualidades), si hacemos esas cuentas
</p>
<p>
en dinero y no en tiempo (he dado mucho de mi tiempo a la libre cultura).
</p>
<p>
</p>
<p>
La pregunta es ¿Puede concebirse un nuevo tipo de relación con los autores que haga sostenible su creación?
</p>
<p>
Los micropagos de distinta índole (no sólo el crowdfunding), los bancos de tiempo, los créditos mutuos, podrían ser
</p>
<p>
un camino en ese sentido.
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
</node>
<node TEXT="Blaming Our Victims" ID="ID_1742528809" CREATED="1402590831563" MODIFIED="1402590834535">
<node TEXT="No se adaptan" ID="ID_693015020" CREATED="1402590836583" MODIFIED="1402591048034"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
In the early days of so-called open culture, I was an early adopter of one of our talking
</p>
<p>
points that has since become a cliché: All the dinosaurs of the old order have been given fair
</p>
<p>
notice of the digital revolution to come. If they can‟t adapt, it is due to their own stubbornness,
</p>
<p>
rigidity, or stupidity. Blame them for their fate.
</p>
<p>
</p>
<p>
This is what we have said since about our initial victims, like the record companies and
</p>
<p>
newspapers. But none of us was ever able to give the dinosaurs any constructive advice about
</p>
<p>
how to survive. And we miss them now more than we have been willing to admit.
</p>
<p>
"""
</p>
<p>
</p>
<p>
De nuevo es el problema de los destinos, no de los caminos. Crear modelos para que
</p>
<p>
esos otros tengan cabida justa en el mundo que construimos es la clave. Habría que
</p>
<p>
preguntarse también si esto es consecuente con la acumulación de capital y medios
</p>
<p>
de producción y distribución a la que están acostumbrados.
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
<node TEXT="Bauwens: 4 futuros" ID="ID_834732093" CREATED="1402591048029" MODIFIED="1402591056032"/>
</node>
<node TEXT="Blogglers que se cancelan
los unos a los otros" ID="ID_1445288135" CREATED="1402591239395" MODIFIED="1402591277911"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 Sure, bloggers uncovered the occasional scandal, but so did opposing
</p>
<p>
bloggers. The effect of the blogosphere overall was a wash, as is always the case for the type of
</p>
<p>
flat open systems celebrated these days.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Peasants and Lords of the Clouds" ID="ID_1939896481" CREATED="1402591279268" MODIFIED="1402591282288">
<node TEXT="Localización" ID="ID_333346208" CREATED="1402591452184" MODIFIED="1402591462154"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
If some free video of a silly stunt will draw as many eyeballs as the product of a
</p>
<p>
professional filmmaker on a given day, then why pay the filmmaker? If an algorithm can use
</p>
<p>
cloud-based data to unite those eyeballs with the video clip of the moment, why pay editors or
</p>
<p>
impresarios? In the new scheme there is nothing but location, location, location. Rule the
</p>
<p>
computing cloud that routes the thoughts of the hive mind, and you‟ll be infinitely wealthy!
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Oasis encogidos" ID="ID_1927469030" CREATED="1402591527850" MODIFIED="1402591606820"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Meanwhile, creative people—the new peasants—come to resemble animals
</p>
<p>
converging on shrinking oases of old media in a depleted desert.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Máscotas de patrones
acaudalados" ID="ID_860467800" CREATED="1402591606817" MODIFIED="1402591828681"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
One effect of the so-called free way of thinking is that it could eventually force
</p>
<p>
anyone who wants to survive on the basis of mental activity (other than cloud
</p>
<p>
tending) to enter into some sort of legal or political fortress—or become a pet of a
</p>
<p>
wealthy patron—in order to be protected from the rapacious hive mind. What free
</p>
<p>
really means is that artists, musicians, writers, and filmmakers will have to cloak
</p>
<p>
themselves within stodgy institutions.
</p>
<p>
</p>
<p>
We forget what a wonder, what a breath of fresh air it has been to have
</p>
<p>
creative people make their way in the world of commerce instead of patronage.
</p>
<p>
Patrons gave us Bach and Michelangelo, but it’s unlikely patrons would have
</p>
<p>
given us Vladimir Nabokov, the Beatles, or Stanley Kubrick.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Sin embargo no es el único modelo. El micromecenazgo genera vías comerciales
</p>
<p>
para los autores sin que se conviertan en mascotas. Es cierto, dependen del
</p>
<p>
colectivo, en lugar de depender del intermediario, pero esos caminos de
</p>
<p>
adaptación están al menos haciéndose posibles a través de exploraciones
</p>
<p>
como estas.
</p>
</body>
</html>
</richcontent>
<arrowlink SHAPE="CUBIC_CURVE" COLOR="#000000" WIDTH="2" TRANSPARENCY="80" FONT_SIZE="9" FONT_FAMILY="SansSerif" DESTINATION="ID_693015020" STARTINCLINATION="159;0;" ENDINCLINATION="159;0;" STARTARROW="NONE" ENDARROW="DEFAULT"/>
</node>
</node>
</node>
<node TEXT="Chapter 5:
The City Is Built to Music" ID="ID_1419819960" CREATED="1402591898687" MODIFIED="1402591918639">
<node TEXT="How Long Is Too Long to Wait?" ID="ID_527533490" CREATED="1402591948575" MODIFIED="1402591950121">
<node TEXT="El reloj corre / ¿para quien es la utopia?" ID="ID_373762056" CREATED="1402592242320" MODIFIED="1402592332798"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
A little over a decade and a half ago, with the birth of the World Wide Web, a clock
</p>
<p>
started. The old-media empires were put on a path of predictable obsolescence. But would a
</p>
<p>
superior replacement arise in time? What we idealists said then was, “Just wait! More
</p>
<p>
opportunities will be created than destroyed.” Isn‟t fifteen years long enough to wait before we
</p>
<p>
switch from hope to empiricism? The time has come to ask, “Are we building the digital utopia
</p>
<p>
for people or machines?” If it‟s for people, we have a problem.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="monopolios / tugurios" ID="ID_697761421" CREATED="1402592332795" MODIFIED="1402592491319">
<font BOLD="true"/>
<richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Open culture revels in bizarre, exaggerated perceptions of the evils of the record
</p>
<p>
companies or anyone else who thinks there was some merit in the old models of intellectual
</p>
<p>
property. For many college students, sharing files is considered an act of civil disobedience. That
</p>
<p>
would mean that stealing digital material puts you in the company of Gandhi and Martin Luther
</p>
<p>
King! *
</p>
<p>
</p>
<p>
If we choose to pry culture away from capitalism while the rest of life is still
</p>
<p>
capitalistic, culture will become a slum. In fact, online culture increasingly
</p>
<p>
resembles a slum in disturbing ways. Slums have more advertising than wealthy
</p>
<p>
neighborhoods, for instance. People are meaner in slums; mob rule and
</p>
<p>
vigilantism are commonplace. If there is a trace of “slumming” in the way that
</p>
<p>
many privileged young people embrace current online culture, it is perhaps an
</p>
<p>
echo of 1960s counterculture.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Esto da en la médula del problema. ¿Podemos mantener un mundo capitalista
</p>
<p>
con una cultura no subyugada al capital? Y si lo está, ¿cómo lo está?, ¿es una
</p>
<p>
condición insalvable?
</p>
</body>
</html>
</richcontent>
<arrowlink SHAPE="CUBIC_CURVE" COLOR="#000000" WIDTH="2" TRANSPARENCY="80" FONT_SIZE="9" FONT_FAMILY="SansSerif" DESTINATION="ID_693015020" STARTINCLINATION="213;0;" ENDINCLINATION="213;0;" STARTARROW="NONE" ENDARROW="DEFAULT"/>
</node>
</node>
<node TEXT="Dreams Still Die Hard" ID="ID_62474678" CREATED="1402592525819" MODIFIED="1402592529642">
<node TEXT="creadores desfavorecidos" ID="ID_498672355" CREATED="1402592660387" MODIFIED="1402592695335"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The people who devote their lives to making committed cultural expression that can be
</p>
<p>
delivered through the cloud—as opposed to casual contributions that require virtually no
</p>
<p>
commitment—well, those people are, Kevin acknowledges, the losers.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="modelos económicos no asociados a la creación" ID="ID_703337647" CREATED="1402592737585" MODIFIED="1402595441375"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
His new advice at the time was similar to the sorts of things we used to suggest in fits of
</p>
<p>
anticipation and wild hope ten, fifteen, and even twenty-five years ago. He suggested that artists,
</p>
<p>
musicians, or writers find something that isn‟t digital related to their work, such as live
</p>
<p>
appearances, T-shirt sales, and so on, and convince a thousand people to spend $100 each per
</p>
<p>
year for whatever that is. Then an artist could earn $100,000 a year.
</p>
<p>
</p>
<p>
I very much want to believe that this can be done by more than a tiny number of people
</p>
<p>
who happen to benefit from unusual circumstances. The occasional dominatrix or life coach can
</p>
<p>
use the internet to implement this plan. But after ten years of seeing many, many people try, I
</p>
<p>
fear that it won‟t work for the vast majority of journalists, musicians, artists, and filmmakers who
</p>
<p>
are staring into career oblivion because of our failed digital idealism.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Modelos como http://www.patreon.com/ intentan algo en esa línea. La pregunta sobre para
</p>
<p>
cuántos funciona y por qué, sigue estando abierta.
</p>
<p>
</p>
<p>
Otra pregunta relacionada con Coleman y Bauwens es si es verdad que el incentivo económico
</p>
<p>
es el único que hace viable la creación, o si existen otras cosas centrales y lo económico sea
</p>
<p>
un producto colateral
</p>
<p>
</p>
<p>
Sin embargo
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
<node TEXT="Bauwens" ID="ID_119372222" CREATED="1402595441369" MODIFIED="1402595445802"/>
<node TEXT="Coleman" ID="ID_432203905" CREATED="1402595446738" MODIFIED="1402595448729"/>
</node>
</node>
<node TEXT="The Search" ID="ID_1438218820" CREATED="1402595582391" MODIFIED="1402595584997">
<node TEXT="¿A cuántos les sirve el modelo?" ID="ID_1575040873" CREATED="1402595627535" MODIFIED="1402600563659"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
We have a baseline in the form of the musical middle class that is being put out of
</p>
<p>
business by the net. We ought to at least find support in the new economy for them. Can 26,000
</p>
<p>
musicians each find 1,000 true fans? Or can 130,000 each find between 200 and 600 true fans?
</p>
<p>
Furthermore, how long would be too long to wait for this to come about? Thirty years? Three
</p>
<p>
hundred years? Is there anything wrong with enduring a few lost generations of musicians while
</p>
<p>
we wait for the new solution to emerge?
</p>
<p>
"""
</p>
<p>
</p>
<p>
La pregunta es si esos 26.000 o 130.000 han encontrado su fans verdaderos a través del modelo
</p>
<p>
tradicional y los monopolios de distribución de contenidos. Yo diría que no.
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="The Case of the Missing Beneficiaries" ID="ID_1494182371" CREATED="1402600564139" MODIFIED="1402600566299">
<node TEXT="Kids in a van" ID="ID_276442009" CREATED="1402600748201" MODIFIED="1402601412245"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Kids in a van: If you are young and childless, you can run around in a van to gigs, and
</p>
<p>
you can promote those gigs online. You will make barely any money, but you can crash
</p>
<p>
on couches and dine with fans you meet through the web. This is a good era for that kind
</p>
<p>
of musical adventure. If I were in my twenties I would be doing it. But it is a youthiness
</p>
<p>
career. Very few people can raise kids with that lifestyle. It‟s treacherous in the long run,
</p>
<p>
as youth fades.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Este, de hecho, es un ejemplo de una muy exitosa campaña en Kickstarter. El grupo daba
</p>
<p>
conciertos y viajaba y logró crear una fanaticada de 20.000 que lograron hacer viable su
</p>
<p>
primer millón de dólares. Por supuesto, estos son los casos excepcionales, pero un patrón
</p>
<p>
se ve en varios de ellos. Son personas que son conocidas _previamente_ por lo que hacen
</p>
<p>
y luego lanzan las campañas. De nuevo, habría que mirar cuánta gente conoce los proyectos
</p>
<p>
o los autores antes de las campañas de microfinanciación. Algunas ideas revolucionarias,
</p>
<p>
como [Xiki](https://www.kickstarter.com/projects/xiki/xiki-the-command-revolution)
</p>
<p>
no son exitosas a pesar de ello.
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="éxito irrepetible" ID="ID_1331061385" CREATED="1402601508707" MODIFIED="1402601705534"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The tiny number of success stories is worrisome. <b>The history of the web is filled with </b>
</p>
<p>
<b>novelty-driven success stories that can never be repeated</b>. One young woman started a website
</p>
<p>
simply asking for donations to help her pay down her credit cards, and it worked! But none of
</p>
<p>
the many people who tried to replicate her trick met with success.
</p>
<p>
</p>
<p>
> The people who are perhaps the most screwed by open culture are the middle
</p>
<p>
classes of intellectual and cultural creation. The freelance studio session
</p>
<p>
musician faces diminished prospects, for instance. Another example, outside of
</p>
<p>
the world of music, is the stringer selling reports to newspapers from a war zone.
</p>
<p>
These are both crucial contributors to culture and democracy. Each pays painful
</p>
<p>
dues and devotes years to honing a craft. They used to live off the trickle-down
</p>
<p>
effects of the old system, and, like the middle class at large, they are precious.
</p>
<p>
They get nothing from the new system.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Algo similar describe el autor de "programming motherfucker" respecto al
</p>
<p>
emprendimiento.
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="¿futuro promisorio?" ID="ID_1237396443" CREATED="1402601705529" MODIFIED="1402601792435"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
Of course, eventually the situation might become transformed into something better.
</p>
<p>
Maybe after a generation or two without professional musicians, some new habitat will emerge
</p>
<p>
that will bring them back.
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
<node TEXT="Chapther 6:
The Lords of the Clouds
Renounce Free Will in Order
to Become Infinitely Lucky" ID="ID_647135168" CREATED="1402601793455" MODIFIED="1402601842938">
<node TEXT="Regional Fates" ID="ID_1661736315" CREATED="1402601870193" MODIFIED="1402601872924"/>
<node TEXT="America in Dreamland" ID="ID_1964951761" CREATED="1402603458999" MODIFIED="1402603460467">
<node TEXT="leyes de propiedad intelectual" ID="ID_238083687" CREATED="1402603557502" MODIFIED="1402603796633"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 The United States still has top universities
</p>
<p>
and corporate labs, so we‟d like the world to continue to accept intellectual property laws that
</p>
<p>
send money our way based on our ideas, even when those ideas are acted on by others. We‟d like
</p>
<p>
to indefinitely run the world‟s search engines, computing clouds, advertising placement services,
</p>
<p>
and social networks, even as our old friend/demon Moore‟s law makes it possible for new
</p>
<p>
competitors to suddenly appear with ever greater speed and thrift.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Privilegio norteamericano" ID="ID_822539828" CREATED="1402603796629" MODIFIED="1402603929961"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
I‟ll be an optimist and suggest that America will somehow convince the world to allow us
</p>
<p>
to maintain our privileged role. The admittedly flimsy reasons are that a) we‟ve done it before, so
</p>
<p>
they‟re used to us, and b) the alternatives are potentially less appealing to many global players,
</p>
<p>
so there might be widespread grudging acceptance of at least some kinds of long-term American
</p>
<p>
centrality as a least-bad option.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Por supuesto, esta es la idea de alguien que nació y creció en una cultura de posición sociopolítica
</p>
<p>
dominante. Quienes no tuvimos esas condiciones podríamos pensar muy diferente.
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Computationally Enhanced Corruption" ID="ID_1005890491" CREATED="1402603931045" MODIFIED="1402603933942">
<node TEXT="Mentirse a sí mismo" ID="ID_1130558656" CREATED="1402604260705" MODIFIED="1402604346209"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
No one in the pre-digital cloud era had the mental capacity to lie to him-or herself in the
</p>
<p>
way we routinely are able to now. <b>The limitations of organic human memory and calculation </b>
</p>
<p>
<b>used to put a cap on the intricacies of self-delusion. In finance, the rise of computer-assisted </b>
</p>
<p>
<b>hedge funds and similar operations has turned capitalism into a search engine. You tend the </b>
</p>
<p>
<b>engine in the computing cloud, and it searches for money</b>. It‟s analogous to someone showing up
</p>
<p>
in a casino with a supercomputer and a bunch of fancy sensors. You can certainly win at
</p>
<p>
gambling with high-tech help, but to do so you must supercede the game you are pretending to
</p>
<p>
play. The casino will object, and in the case of investment in the real world, society should also
</p>
<p>
object.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Niveles de abstracción" ID="ID_1593541124" CREATED="1402604346204" MODIFIED="1402604357406"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 There are so many layers of abstraction between the
</p>
<p>
new kind of elite investor and actual events on the ground that the investor no longer has any
</p>
<p>
concept of what is actually being done as a result of investments.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="The Cloudy Edge Between Self-Delusion and Corruption" ID="ID_1034264424" CREATED="1402604373603" MODIFIED="1402604375982">
<node TEXT="Entre menos gente
entienda, mejor" ID="ID_78133040" CREATED="1402604498066" MODIFIED="1402604536318"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
True believers in the hive mind seem to think that no number of layers of abstraction in a
</p>
<p>
financial system can dull the efficacy of the system. According to the new ideology, which is a
</p>
<p>
blending of cyber-cloud faith and neo-Milton Friedman economics, the market will not only do
</p>
<p>
what‟s best, it will do better the less people understand it. I disagree. The financial crisis brought
</p>
<p>
about by the U.S. mortgage meltdown of 2008 was a case of too many people believing in the
</p>
<p>
cloud too much.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Making money in the cloud doesn‟t necessarily bring rain to the ground." ID="ID_591293042" CREATED="1402604569890" MODIFIED="1402604573284"/>
</node>
<node TEXT="The Big N" ID="ID_1402900380" CREATED="1402604589365" MODIFIED="1402604591620">
<node TEXT="Apostar a la muchedumbre" ID="ID_1270334699" CREATED="1402604814658" MODIFIED="1402605341879"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
As Chris explains, “despite the bluster about track records and taste ... it‟s all a
</p>
<p>
crapshoot. Better to play the big-n statistical game of User Generated Content, as YouTube has,
</p>
<p>
than place big bets on a few horses like network TV.”
</p>
<p>
"""
</p>
<p>
</p>
<p>
De nuevo, el colectivo y la comunidad son lugares intermedios que escapan a los
</p>
<p>
análisis de Lanier, salvo por el pequeño grupo de oud, que da esas nociones de
</p>
<p>
comunidad y liderazgo claramente ubicables. No es de extrañar esta angustia, pues
</p>
<p>
en Estados Unidos, la gente está corriendo detrás del *hype* y el dinero.
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="El nuevo orden" ID="ID_1317519456" CREATED="1402605341875" MODIFIED="1402605406801"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
In the new order, there is no such presumption. The crowd works for free, and statistical
</p>
<p>
algorithms supposedly take the risk out of making bets if you are a lord of the cloud. Without
</p>
<p>
risk, there is no need for skill. But who is that lord who owns the cloud that connects the crowd?
</p>
<p>
Not just anybody. A lucky few (for luck is all that can possibly be involved) will own it.
</p>
<p>
Entitlement has achieved its singularity and become infinite.
</p>
<p>
</p>
<p>
Unless the algorithm actually isn‟t perfect. But we‟re rich enough that we can delay
</p>
<p>
finding out if it‟s perfect or not. This is the grand unified scam of the new ideology.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Cierre" ID="ID_1438669969" CREATED="1402605469538" MODIFIED="1402605478431"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
In each case, human creativity and understanding, especially one‟s own creativity and
</p>
<p>
understanding, are treated as worthless. Instead, one trusts in the crowd, in the big n, in the
</p>
<p>
algorithms that remove the risks of creativity in ways too sophisticated for any mere person to
</p>
<p>
understand.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
<node TEXT="Chapter 7:
The Prospects for Humanistic Cloud Economics" ID="ID_1269817877" CREATED="1402605491126" MODIFIED="1402605509681">
<node TEXT="The Digital Economy: First Thought, Best Thought" ID="ID_1353005533" CREATED="1402605749738" MODIFIED="1402605751408">
<node TEXT="Capitalismo y abundancia
tecnológica" ID="ID_17918921" CREATED="1402605847511" MODIFIED="1402605986150"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Nelson‟s ambitions for the economics of linking were more profound than those in vogue
</p>
<p>
today. He proposed that instead of copying digital media, we should effectively keep only one
</p>
<p>
copy of each cultural expression—as with a book or a song—and pay the author of that
</p>
<p>
expression a small, affordable amount whenever it is accessed.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Es nos lleva a:
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
<node TEXT="micropagos" ID="ID_1785963169" CREATED="1402605927299" MODIFIED="1402605930225"/>
<node TEXT="dilema de los comunes" ID="ID_773439126" CREATED="1402605930470" MODIFIED="1402605952111"/>
<node TEXT="Free riders" ID="ID_1017214980" CREATED="1402605952586" MODIFIED="1402605958437"/>
<node TEXT="p2p license" ID="ID_1815299240" CREATED="1402605958729" MODIFIED="1402605972523"/>
</node>
<node TEXT="Recompensar individuos, no
dueños de la nube" ID="ID_1391363528" CREATED="1402606059431" MODIFIED="1402606079829"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
As a result, anyone might be able to get rich from creative work. The people who make a
</p>
<p>
momentarily popular prank video clip might earn a lot of money in a single day, but an obscure
</p>
<p>
scholar might eventually earn as much over many years as her work is repeatedly referenced. But
</p>
<p>
note that this is a very different idea from the long tail, because it rewards individuals instead of
</p>
<p>
cloud owners.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Otros pactos" ID="ID_215475496" CREATED="1402606197675" MODIFIED="1402606265372"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Someday I hope there will be a genuinely universal system along the lines proposed by
</p>
<p>
Nelson. I believe most people would embrace a social contract in which bits have value instead
</p>
<p>
of being free. Everyone would have easy access to everyone else‟s creative bits at reasonable
</p>
<p>
prices—and everyone would get paid for their bits. This arrangement would celebrate
</p>
<p>
personhood in full, because personal expression would be valued.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Sin embargo, no todos quieren recompensas económicas como motor de su acción creativa.
</p>
<p>
</p>
<p>
Nos lleva al dilema de trabajar para el capitalismo en la producción de procomún.
</p>
</body>
</html>
</richcontent>
<arrowlink SHAPE="CUBIC_CURVE" COLOR="#000000" WIDTH="2" TRANSPARENCY="80" FONT_SIZE="9" FONT_FAMILY="SansSerif" DESTINATION="ID_1815299240" STARTINCLINATION="232;0;" ENDINCLINATION="232;0;" STARTARROW="NONE" ENDARROW="DEFAULT"/>
</node>
</node>
<node TEXT="Pick Your Poison" ID="ID_1243979859" CREATED="1402606274347" MODIFIED="1402606277679">
<node TEXT="Perspectiva libertaria" ID="ID_1551190155" CREATED="1402606343037" MODIFIED="1402606362899"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
From the orthodox point of view, that‟s how it probably looks, but I hope to persuade
</p>
<p>
even the truest believers that they have to pick their poison—and that the poison I‟m suggesting
</p>
<p>
here is ultimately preferable, especially from a libertarian perspective.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Escacez artificial" ID="ID_1167702417" CREATED="1402606459647" MODIFIED="1402606558603"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The problem in each case is not that you stole from a specific person but that
</p>
<p>
you undermined the artificial scarcities that allow the economy to function. In the same way,
</p>
<p>
creative expression on the internet will benefit from a social contract that imposes a modest
</p>
<p>
degree of artificial scarcity on information.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Cómo funcionaban o funcionan las sociedades sin escasez? Se traslada esta a otros lugares,
</p>
<p>
con asuntos realmente escasos por resolver?
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Información misma como servicio" ID="ID_1924598570" CREATED="1402606558599" MODIFIED="1402606708578"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
In Ted Nelson‟s system, there would be no copies, so the idea of copy protection would
</p>
<p>
be mooted. The troubled idea of digital rights management—that cumbersome system under
</p>
<p>
which you own a copy of bits you bought, but not really, because they are still managed by the
</p>
<p>
seller—would not exist. Instead of collections of bits being offered as a product, they would be
</p>
<p>
rendered as a service.
</p>
<p>
"""
</p>
<p>
</p>
<p>
La diferencia de esta perspectiva es que el servicio es creado alrededor de la información misma y no como un
</p>
<p>
<b>valor agregado a otra información que se ofrece libremente</b>. El conocimiento como mercancia
</p>
<p>
no está muy lejos de esta perspectiva, en lugar de como bien común.
</p>
</body>
</html>
</richcontent>
<node TEXT="El conocimiento como bien común" ID="ID_1894312479" CREATED="1402606710976" MODIFIED="1402606724925">
<node TEXT="Ostrom" ID="ID_1286437699" CREATED="1402606727571" MODIFIED="1402606729388"/>
</node>
</node>
<node TEXT="That would leave nothing for you." ID="ID_1027389678" CREATED="1402606812716" MODIFIED="1402606839329"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Recall the earlier discussion of Maslow‟s hierarchy. Even if a robot that maintains your
</p>
<p>
health will only cost a penny in some advanced future, how will you earn that penny? Manual
</p>
<p>
labor will be unpaid, since cheap robots will do it. In the open culture future, your creativity and
</p>
<p>
expression would also be unpaid, since you would be a volunteer in the army of the long tail.
</p>
<p>
That would leave nothing for you.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Everything Sounds Fresh When It
Goes Digital—Maybe Even Socialism" ID="ID_285972952" CREATED="1402606888822" MODIFIED="1402607331678">
<node TEXT="Socialismo, ¿la única alternativa?" ID="ID_1254749640" CREATED="1402606912309" MODIFIED="1402607012485"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The only alternative to some version of Nelson‟s vision in the long run—once technology
</p>
<p>
fulfills its potential to make life easy for everyone—would be to establish a form of socialism.
</p>
<p>
</p>
<p>
Indeed, that was the outcome that many foresaw. Maybe socialism can be made
</p>
<p>
compassionate and efficient (or so some digital pioneers daydreamed) if you just add a digital
</p>
<p>
backbone.
</p>
<p>
</p>
<p>
I am not entirely dismissive of the prospect. Maybe there is a way it can be made to work.
</p>
<p>
However, there are some cautions that I hope any new generations of digital socialists will take
</p>
<p>
to heart.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="hablemos de ello" ID="ID_490480897" CREATED="1402607012482" MODIFIED="1402607018564"/>
<node TEXT="Amauterización / Gratuidad" ID="ID_1259383749" CREATED="1402607113872" MODIFIED="1402607177144"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
It isn‟t crazy to imagine that there will be all sorts of new, vast examples of communal
</p>
<p>
cooperation enabled through the internet. The initial growth of the web itself was one, and even
</p>
<p>
though I don‟t like the way people are treated in web 2.0 designs, they have provided many more
</p>
<p>
examples.
</p>
<p>
</p>
<p>
A prominent strain of enthusiasm for wikis, long tails, hive minds, and so on incorporates
</p>
<p>
the presumption that one profession after another will be demonetized. Digitally connected mobs
</p>
<p>
will perform more and more services on a collective volunteer basis, from medicine to solving
</p>
<p>
crimes, until all jobs are done that way. The cloud lords might still be able to hold on to their
</p>
<p>
thrones—which is why even the most ardent Silicon Valley capitalists sometimes encourage this
</p>
<p>
way of thinking.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Cómo se paga la renta?" ID="ID_1933894207" CREATED="1402607177140" MODIFIED="1402607277471"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
This trajectory begs the question of how a person who is volunteering for the hive all day
</p>
<p>
long will earn rent money. Will living space become something doled out by the hive? (Would
</p>
<p>
you do it with Wikipedia-style edit wars or Digg-style voting? Or would living space only be
</p>
<p>
inherited, so that your station in life was predetermined? Or would it be allocated at random,
</p>
<p>
reducing the status of free will?)
</p>
<p>
</p>
<p>
*Digital socialists must avoid the trap of believing that a technological makeover
</p>
<p>
has solved all the problems of socialism just because it can solve some of them.
</p>
<p>
Getting people to cooperate is not enough.*
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="¿privacidad + dignidad + socialismo?" ID="ID_1895457133" CREATED="1402607279884" MODIFIED="1402607314942"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
Can a digital version of socialism also provide dignity and privacy? I view that as an
</p>
<p>
important issue—and a very hard one to resolve.
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="It Isn’t Too Late" ID="ID_1859884055" CREATED="1402607317466" MODIFIED="1402607321661">
<node TEXT="free riders" ID="ID_1113341126" CREATED="1402607413906" MODIFIED="1402607435878"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Perceptions of fairness and social norms can support or undermine any economic idea. If
</p>
<p>
I know my neighbor is getting music, or cable TV, or whatever, for free, it becomes a little
</p>
<p>
*harder to get me to pay for the same things. So for that reason, if all of us are to earn a living
</p>
<p>
when the machines get good, we will have to agree that it is worth paying for one another‟s
</p>
<p>
elevated cultural and creative expressions.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="micropagos" ID="ID_1430343125" CREATED="1402607557995" MODIFIED="1402607756391"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Of course, one of the main reasons that digital entrepreneurs have tended to prefer free
</p>
<p>
content is that it costs money to manage micro-payments. What if it costs you a penny to manage
</p>
<p>
a one-penny transaction? Any vendor who takes on the expense is put at a disadvantage.
</p>
<p>
"""
</p>
<p>
</p>
<p>
¿Se podría crear un perfil público y duradero para la reputación de la gente que les permita
</p>
<p>
hacer parte de sistemas de micropago, incluso los de monedas alternativas? Acceder desde
</p>
<p>
el perfil de facebook y probar la confiabilidad del mismo, por ejemplo a través de las conexiones
</p>
<p>
de la gente con otra gente, como se hace con los sistemas de firmas criptográficas y los anillos
</p>
<p>
de confianza puede ser una primera opción. Que esto sea fácil de usar es otro inconveniente.
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
<node TEXT="el contrato social del dinero" ID="ID_1352234207" CREATED="1402607878956" MODIFIED="1402607939940"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
We never record the true cost of the existence of money because most of us put in
</p>
<p>
volunteer time to maintain the social contract that gives money its value. No one pays you for the
</p>
<p>
time you take every day to make sure you have cash in your wallet, or to pay your bills—or for
</p>
<p>
the time you spend worrying about the stuff. If that time were reimbursed, then money would
</p>
<p>
become too expensive as a tool for a society.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Pero otros contratos sociales podrían hacerse (ejp: las criptomonedas). La pregunta es qué
</p>
<p>
nuevo mundo construimos a partir de ellos y cómo se conecta con el que tenemos.
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
</node>
<node TEXT="The Transition" ID="ID_1834187602" CREATED="1402607998383" MODIFIED="1402608465624"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
Otra posibilidad sería la de pagar una tarifa plana que se reparta entre los creadores y de la que
</p>
<p>
le pueda llegar también compensación a uno. Algo así como el modelo de producción de energía
</p>
<p>
solar en la que se paga a quienes la producen.
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="What Makes Liberty Different from Anarchy Is Biological Realism" ID="ID_1358885449" CREATED="1402608145294" MODIFIED="1402608147717">
<node TEXT="modificación indirecta" ID="ID_1126213762" CREATED="1402608149725" MODIFIED="1402608172222"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The open culture crowd believes that human behavior can only be modified through
</p>
<p>
involuntary means. This makes sense for them, because they aren‟t great believers in free will or
</p>
<p>
personhood.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
<node TEXT="opción humana!" LOCALIZED_STYLE_REF="styles.important" ID="ID_1098298577" CREATED="1402608322900" MODIFIED="1402608477508"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 It is only human choice that makes the human world
</p>
<p>
function. Technology can motivate human choice, but not replace it.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
<node TEXT="Bañados en amor" ID="ID_1478112689" CREATED="1402608534441" MODIFIED="1402608550800"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
We are bathed in what can be called love.
</p>
<p>
</p>
<p>
And yet that love shows itself best through the constraints of civilization, because those
</p>
<p>
constraints compensate for the flaws of human nature. We must see ourselves honestly, and
</p>
<p>
engage ourselves realistically, in order to become better.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
<node TEXT="Chapter 8:
Three Possible Future Directions" ID="ID_1775615065" CREATED="1402608746213" MODIFIED="1402608757956">
<node TEXT="Telegigging" ID="ID_1041675277" CREATED="1402608817852" MODIFIED="1402608821994">
<node TEXT="Teleperformers for hire" ID="ID_1127846669" CREATED="1402608933831" MODIFIED="1402608993491"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Let‟s approach this idea first by thinking small. What if you could hire a live musician for
</p>
<p>
a party, even if that musician was at a distance? The performance might feel “present” in your
</p>
<p>
house if you had immersive, “holographic” projectors in your living room. Imagine telepresent
</p>
<p>
actors, orators, puppeteers, and dancers delivering real-time interactive shows that include
</p>
<p>
special effects and production values surpassing those of today‟s most expensive movies. For
</p>
<p>
instance, a puppeteer for a child‟s birthday party might take children on a magical journey
</p>
<p>
through a unique immersive fantasy world designed by the performer.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Songles" ID="ID_860890049" CREATED="1402609118830" MODIFIED="1402609386972" MOVED="1402609170361"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
A songle is a dongle for a song. A dongle is a little piece of hardware that you plug into a
</p>
<p>
computer to run a piece of commercial software. It‟s like a physical key you have to buy in order
</p>
<p>
to make the software work. It creates artificial scarcity for the software.
</p>
<p>
"""
</p>
<p>
</p>
<p>
No es necesario crear esta escacez artificial. Por ejemplo los stick-pc son objetos físicos,
</p>
<p>
que ayudan con algunos problemas de ejecución y configuración del software en hardware
</p>
<p>
variado y que son naturalmente escasos. Podríamos crear métricas asociadas al uso de la
</p>
<p>
dichos dispositivos y los contenidos dentro, que se mantuviesen anónimos pero infalsificables
</p>
<p>
(tipo blockchain) y con campañas de microfinanciación que hagan posible el proyecto en sus
</p>
<p>
diferentes etapas.
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
<node TEXT="objetos físicos de vuelta" ID="ID_92883571" CREATED="1402609495157" MODIFIED="1402609499949">
<node TEXT="más romance" ID="ID_683823544" CREATED="1402609501654" MODIFIED="1402609504585"/>
<node TEXT="menos costos de promoción" ID="ID_1954502739" CREATED="1402609505061" MODIFIED="1402609510660"/>
<node TEXT="ampliación de canales" ID="ID_1458623175" CREATED="1402609517569" MODIFIED="1402609521330"/>
<node TEXT="mayor margen para alto
prestigio pero bajo volumen" ID="ID_744211653" CREATED="1402609521650" MODIFIED="1402609546628"/>
</node>
</node>
<node TEXT="Formal Financial Expression" ID="ID_256234310" CREATED="1402610219688" MODIFIED="1402610221905">
<node TEXT="Car accidents kill more people
than wars. Capitalism too" ID="ID_598461056" CREATED="1402610369265" MODIFIED="1402615650966"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Sometimes people decide to continue to use a technology that disappoints again and
</p>
<p>
again, even one that is deadly dangerous. Cars are a great example. Car accidents kill more
</p>
<p>
people than wars, and yet we love cars.
</p>
<p>
</p>
<p>
Capitalism is like that. It gives us the buzz of freedom. We adore it even though it has
</p>
<p>
crashed on occasion. We always pretend it will be the other person who is hurt.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Contratos formales / Ethereum?" ID="ID_131764481" CREATED="1402615650961" MODIFIED="1402615781616"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
But highly inventive contracts, such as leveraged default swaps or schemes based on
</p>
<p>
high-frequency trades, would be created in an entirely new way. They would be denied
</p>
<p>
ambiguity. They would be formally described. Financial invention would take place within the
</p>
<p>
simplified logical world that engineers rely on to create computing-chip logic.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Complejidades / aperturas intermedias" ID="ID_360008191" CREATED="1402615809913" MODIFIED="1402615817720"/>
<node TEXT="Visualizar contratos" ID="ID_375043301" CREATED="1402616015187" MODIFIED="1402616064833"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Visualizations or other nonstandard presentations of transactions that would help
</p>
<p>
legislators and other nonspecialists understand new ideas in transactions might be
</p>
<p>
developed.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
</node>
<node TEXT="Part Three:
The Unbearable Thinness of Flatness" ID="ID_1433839564" CREATED="1402616126919" MODIFIED="1402616149986">
<node TEXT="intro" ID="ID_1662706384" CREATED="1402616291160" MODIFIED="1402616292917">
<node TEXT="No se pueden escribir programas
pequeños por siempre" ID="ID_665171571" CREATED="1402616294494" MODIFIED="1402616384407"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Software people know that it‟s useless to continue to write tiny programs forever. To do
</p>
<p>
anything useful, you have to take the painful plunge into large code. But they seem to imagine
</p>
<p>
that the domain of tiny, virginal expression is still going to be valid in the spheres of culture and,
</p>
<p>
as I‟ll explain, science.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="metodología /= expresión" ID="ID_1493632078" CREATED="1402616542064" MODIFIED="1402616568974"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
 flatness can cause confusion between methodology and expression.
</p>
</body>
</html>
</richcontent>
<arrowlink SHAPE="CUBIC_CURVE" COLOR="#000000" WIDTH="2" TRANSPARENCY="80" FONT_SIZE="9" FONT_FAMILY="SansSerif" DESTINATION="ID_186068885" STARTINCLINATION="169;0;" ENDINCLINATION="169;0;" STARTARROW="NONE" ENDARROW="DEFAULT"/>
</node>
</node>
<node TEXT="Chapther 9:
Retrópolis" ID="ID_1596936419" CREATED="1402616385148" MODIFIED="1402616402588">
<node TEXT="Second-Order Culture" ID="ID_668154619" CREATED="1402616416717" MODIFIED="1402616428083">
<node TEXT="Linux / Wikipedia" LOCALIZED_STYLE_REF="styles.important" ID="ID_186068885" CREATED="1402616470423" MODIFIED="1402616933529"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
For example: the pinnacle of achievement of the open software movement has been the
</p>
<p>
creation of Linux, a derivative of UNIX, an old operating system from the 1970s. Similarly, the
</p>
<p>
less techie side of the open culture movement celebrates the creation of Wikipedia, which is a
</p>
<p>
copy of something that already existed: an encyclopedia.
</p>
<p>
</p>
<p>
*There’s a rule of thumb you can count on in each succeeding version of the web
</p>
<p>
2.0 movement: the more radical an online social experiment is claimed to be, the
</p>
<p>
more conservative, nostalgic, and familiar the result will actually be.*
</p>
<p>
</p>
<p>
[...]
</p>
<p>
</p>
<p>
Let‟s suppose that back in the 1980s I had said, “In a quarter century, when the digital
</p>
<p>
revolution has made great progress and computer chips are millions of times faster than they are
</p>
<p>
now, humanity will finally win the prize of being able to write a new encyclopedia and a new
</p>
<p>
version of UNIX!” It would have sounded utterly pathetic.
</p>
<p>
</p>
<p>
"""
</p>
<p>
</p>
<p>
Pero la forma en que lo construimos sí importa, no sólo los resultados.
</p>
<p>
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
<node TEXT="web is killing the old media" ID="ID_746490917" CREATED="1402616933523" MODIFIED="1402616969755"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
 There is certainly nothing wrong with
</p>
<p>
that, but since the web is killing the old media, we face a situation in which culture is effectively
</p>
<p>
eating its own seed stock.
</p>
<p>
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Schlock Defended" ID="ID_281072419" CREATED="1402616970490" MODIFIED="1402616973151">
<node TEXT="assailing a corrupt existing media order" ID="ID_65023473" CREATED="1402617687931" MODIFIED="1402617713001"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 One is a desire to see the internet come
</p>
<p>
alive as a metaorganism: many engineers hope for this eventuality, and mystifying the workings
</p>
<p>
of the net makes it easier to imagine it is happening. There is also a revolutionary fantasy:
</p>
<p>
engineers sometimes pretend they are assailing a corrupt existing media order and demand both
</p>
<p>
the covering of tracks and anonymity from all involved in order to enhance this fantasy.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Rage" ID="ID_1942801415" CREATED="1402617824855" MODIFIED="1402617828282">
<node TEXT="Nace el FLOSS: Un acto de rabia" ID="ID_832934538" CREATED="1402617829780" MODIFIED="1402617867936"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
I well recall the birth of the free software movement, which preceded and inspired the
</p>
<p>
open culture variant. It started out as an act of rage more than a quarter of a century ago.
</p>
<p>
Visualize, if you will, the most transcendently messy, hirsute, and otherwise eccentric
</p>
<p>
pair of young nerds on the planet. They were in their early twenties. The scene was an
</p>
<p>
uproariously messy hippie apartment in Cambridge, Massachusetts, in the vicinity of MIT. I was
</p>
<p>
one of these men; the other was Richard Stallman.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="FLOSS: Una fuerza conservadora" ID="ID_5091056" CREATED="1402617924091" MODIFIED="1402617954705"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Why are so many of the more sophisticated examples of code in the online
</p>
<p>
world—like the page-rank algorithms in the top search engines or like Adobe’s
</p>
<p>
Flash—the results of proprietary development? Why did the adored iPhone come
</p>
<p>
out of what many regard as the most closed, tyrannically managed
</p>
<p>
software-development shop on Earth? An honest empiricist must conclude that
</p>
<p>
while the open approach has been able to create lovely, polished copies, it hasn’t
</p>
<p>
been so good at creating notable originals. <b>Even though the open-source </b>
</p>
<p>
<b>movement has a stinging countercultural rhetoric, it has in practice been a </b>
</p>
<p>
<b>conservative force</b>.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Por qué no LISP Machines" LOCALIZED_STYLE_REF="styles.important" ID="ID_317451437" CREATED="1402618092032" MODIFIED="1402618685287"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
So Stallman hatched a plan. Never again would computer code, and the culture that grew
</p>
<p>
up with it, be <b>trapped inside a wall of commerce and legality</b>. He would develop a free version of
</p>
<p>
an ascendant, if rather dull, software tool: the UNIX operating system. That simple act would
</p>
<p>
blast apart the idea that lawyers and companies could control software culture.
</p>
<p>
</p>
<p>
But back to that dingy bachelor pad near MIT. When Stallman told me his plan, I was
</p>
<p>
intrigued but sad. I thought that code was important in more ways than politics can ever be. If
</p>
<p>
politically motivated code was going to amount to <b>endless replays of relatively dull stuff like </b>
</p>
<p>
<b>UNIX instead of bold projects like the LISP machine</b>, what was the point? Would mere humans
</p>
<p>
have enough energy to sustain both kinds of idealism?
</p>
<p>
"""
</p>
<p>
</p>
<p>
Nos queda un remanente de esas épocas y de imaginar otro tipo de computación
</p>
<p>
"del cobre hasta el usuario": Smalltalk, pero también sabemos lo que le pasó a ese
</p>
<p>
código innovador que quedó atrapado en el comercio y la legalidad, fue destinado a la marginalidad.
</p>
<p>
</p>
<p>
Dicen que quienes no conocen Smalltalk están condenados a reimplementarlo de mala manera.
</p>
<p>
Yo, sin embargo, veo mucho potencial en los esfuerzos que quieren darle características tipo
</p>
<p>
Smalltalk a la experiencia de usar computadores, en particular el IPython notebook. Smalltalk
</p>
<p>
se aisló del mundo de computo convencional y evolucionó por su cuenta (quizás para bien).
</p>
<p>
Sus ideas aún están latentes y en los márgenes, pero para colocarlas en un diálogo más abierto
</p>
<p>
con el mundo, tendrá que reconocer aquellos atributos de este que hacen parte de un discurso,
</p>
<p>
que mal o bien, ha desarrollado su propia cultura.
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
<node TEXT="El dogma de la innovación abierta" ID="ID_1913387161" CREATED="1402618615966" MODIFIED="1402618654796"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
I'm not anti-open source. I frequently argue for it in various specific projects. But the
</p>
<p>
politically correct dogma that holds that open source is automatically the best path to creativity
</p>
<p>
and innovation is not borne out by the facts.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Ya hemos probado la cerrada y burocratizada mucho tiempo. Es hora de darle un chance a otras.
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="A Disappointment Too Big to Notice" ID="ID_1985449536" CREATED="1402618665260" MODIFIED="1402618668168"/>
<node TEXT="Changing Circumstances Always Used to Inspire Amazing New Art" ID="ID_1234112549" CREATED="1402619145826" MODIFIED="1402619148191"/>
<node TEXT="The Blankness of Generation X Never Went Away, but Became the New Normal" ID="ID_1726850495" CREATED="1402625727645" MODIFIED="1402625730259">
<node TEXT="kill the hive" ID="ID_880581610" CREATED="1402625825521" MODIFIED="1402625850792"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
the sad truth is that we were not passing through a momentary lull before a storm. We had
</p>
<p>
instead entered a persistent somnolence, and I have come to believe that we will only escape it
</p>
<p>
when we kill the hive.
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="The First-Ever Era of Musical Stasis" ID="ID_615918185" CREATED="1402625861460" MODIFIED="1402625864474">
<node TEXT="novedad -> autenticidad" ID="ID_864718762" CREATED="1402626528444" MODIFIED="1402626614591"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
But I am saying that this kind of work is more nostalgic than reaching. Since genuine
</p>
<p>
human experiences are forever unique, pop music of a new era that lacks novelty raises my
</p>
<p>
suspicions that it also lacks authenticity.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Digital Culture That Isn’t Retro Is Still Based in a Retro Economy" ID="ID_1542332761" CREATED="1402626615494" MODIFIED="1402626617950">
<node TEXT="rebuscar en el pasado" ID="ID_1444583058" CREATED="1402626657696" MODIFIED="1402626682508"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Take a look at one of the big cultural blogs like Boing Boing, or the endless stream of
</p>
<p>
mashups that appear on YouTube. It‟s as if culture froze just before it became digitally open, and
</p>
<p>
all we can do now is mine the past like salvagers picking over a garbage dump.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
<node TEXT="floppology" ID="ID_533017324" CREATED="1402626677181" MODIFIED="1402626680913"/>
</node>
<node TEXT="Spore" ID="ID_40580508" CREATED="1402626794020" MODIFIED="1402626802554"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Spore addresses an ancient conundrum about causality and deities that was far less
</p>
<p>
expressible before the advent of computers. It shows that digital simulation can explore ideas in
</p>
<p>
the form of direct experiences, which was impossible with previous art forms.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
<node TEXT="Chapter 10:
Digital Creativity Eludes Flat Places" ID="ID_726769262" CREATED="1402627072746" MODIFIED="1402627085690">
<node TEXT="What Makes Something Real Is That It Is Impossible to Represent It to Completion" ID="ID_622058610" CREATED="1402627101073" MODIFIED="1402627104053">
<node TEXT="Modelos" ID="ID_263242739" CREATED="1402670444339" MODIFIED="1402670446957">
<node TEXT="Incompletos" ID="ID_905150321" CREATED="1402670382122" MODIFIED="1402670453567" MOVED="1402670444374"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
But a digital image of sufficient resolution can capture any kind of perceivable
</p>
<p>
image—or at least that‟s how you‟ll think of it if you believe in bits too much.
</p>
<p>
</p>
<p>
Of course, it isn‟t really so. A digital image of an oil painting is forever a representation,
</p>
<p>
not a real thing. A real painting is a bottomless mystery, like any other real thing. An oil painting
</p>
<p>
changes with time; cracks appear on its face. It has texture, odor, and a sense of presence and
</p>
<p>
history.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Especializados" ID="ID_1292880941" CREATED="1402670453850" MODIFIED="1402670456988"/>
</node>
<node TEXT="Precausión" ID="ID_1699258030" CREATED="1402670547904" MODIFIED="1402670559459"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
That doesn‟t mean that digital culture is doomed to be anemic. It just means that digital
</p>
<p>
media have to be used with special caution.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Anger in Antisoftware" ID="ID_1471177653" CREATED="1402670568911" MODIFIED="1402670572243">
<node TEXT="Rigidez / Resistencia" ID="ID_67931009" CREATED="1402670635059" MODIFIED="1402670812937"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
Computers can take your ideas and throw them back at you in a more rigid form, forcing
</p>
<p>
you to live within that rigidity unless you resist with significant force.
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="The best music of the web era seems to me to be “antisoftware”" ID="ID_1726353666" CREATED="1402670812931" MODIFIED="1402671022586"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
But hip-hop pierced through this problem in a shocking way. It turns out these same
</p>
<p>
deficits can be turned around and used to express anger with incredible intensity. A sample
</p>
<p>
played again and again expresses stuckness and frustration, as does the regular beat. The inherent
</p>
<p>
rigidity of software becomes a metaphor for an alienated modern life mired in urban poverty. A
</p>
<p>
digital sound sample in angry rap doesn‟t correspond to the graffiti but to the wall.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Empathy and Locality: The Blandness of Global Context" ID="ID_1663237715" CREATED="1402671023235" MODIFIED="1402671025977">
<node TEXT="Creative Commons or some other hive scheme" ID="ID_737669842" CREATED="1402671082929" MODIFIED="1402671127889"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
This is one of the more serious disconnects between what I love
</p>
<p>
about making music and the way it is being transformed by the hive-minded movement. I‟ve
</p>
<p>
gone back and forth endlessly with ideological new-music entrepreneurs who have asked me to
</p>
<p>
place my music into Creative Commons or some other hive scheme.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="conexión y contexto" ID="ID_1065242458" CREATED="1402671232879" MODIFIED="1402671827420"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
There are areas of life in which I am ready to ignore the desire for connection in
</p>
<p>
exchange for cash, but if art is the focus, then interaction is what I crave. The whole point of
</p>
<p>
making music for me is connecting with other people. Why should I have to give that up?
</p>
<p>
</p>
<p>
But no, that option is not currently supported, and the very notion is frowned upon.
</p>
<p>
Creative Commons, for one, asks you to choose from a rich variety of licensing options. You can
</p>
<p>
demand attribution—or not—when your music is mashed into a compound product, for instance.
</p>
<p>
</p>
<p>
*Context has always been part of expression, because expression becomes
</p>
<p>
meaningless if the context becomes arbitrary. You could come up with an invented
</p>
<p>
language in which the letters that compose the words to John Lennon’s
</p>
<p>
“Imagine” instead spell out the instructions for cleaning a refrigerator. Meaning
</p>
<p>
is only ever meaning in context.*
</p>
<p>
"""
</p>
<p>
</p>
<p>
Sin embargo, CC _siempre_ pide atribución. Lanier cree que una cosa cedida a los comunes
</p>
<p>
es algo que despersonaliza siempre, pero como muestra Coleman, no es el caso. Ahora bien,
</p>
<p>
sobre el contexto, este podría ser uno de participación y postura política frente a la enagenación
</p>
<p>
de los bienes comunes que agranda aquello que se construye. Esto por su puesto tiene que ver
</p>
<p>
con con quién se construye en común. Una crítica hecha por Mako Hill en su tiempo y por otros
</p>
<p>
autores respecto a CC que es muy "business friendly" y conservadora en el sentido de que
</p>
<p>
preserva y está a favor del status quo
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
<node TEXT="Winner" ID="ID_603064481" CREATED="1402671830395" MODIFIED="1402671836527"/>
<node TEXT="Coleman" ID="ID_1936490284" CREATED="1402671836970" MODIFIED="1402671838516"/>
<node TEXT="Hill" ID="ID_811385362" CREATED="1402671838793" MODIFIED="1402671850606"/>
</node>
<node TEXT="revere remoteness" ID="ID_1896783906" CREATED="1402671969663" MODIFIED="1402671994522"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Why must all the new schemes that compete with traditional music licensing revere
</p>
<p>
remoteness? There‟s no significant technological barrier to getting musicians involved in the
</p>
<p>
contextual side of expression, only an ideological one.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Libros físicos" ID="ID_965840452" CREATED="1402672111025" MODIFIED="1402672128513"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
A writer like me might choose to publish a book on paper, not only because it is the only
</p>
<p>
way to get decently paid at the moment, but also because the reader then gets the whole book at
</p>
<p>
once, and just might read it as a whole.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Puntillismo" ID="ID_319932132" CREATED="1402672275071" MODIFIED="1402672500735"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Even if a video of a song is seen a million times, it becomes just one dot in a vast
</p>
<p>
pointillist spew of similar songs when it is robbed of its motivating context. Numerical
</p>
<p>
popularity doesn‟t correlate with intensity of connection in the cloud.
</p>
<p>
</p>
<p>
If a fuzzy crowd of anonymous people is making uninformed mash-ups with my recorded
</p>
<p>
music, then when I present my music myself the context becomes one in which my presentation
</p>
<p>
fits into a statistical distribution of other presentations. It is no longer an expression of my life.
</p>
<p>
</p>
<p>
Under those circumstances, it is absurd to think that there is any connection between me
</p>
<p>
and mashers, or those who perceive the mashups. Empathy—connection—is then replaced by
</p>
<p>
hive statistics.
</p>
<p>
"""
</p>
<p>
</p>
<p>
¿Qué hay de las conexiones entre personas y los contextos en el caso de los REA.?
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
</node>
</node>
<node TEXT="Chapter 11:
All Hail the Membrane" ID="ID_1690901656" CREATED="1402672612520" MODIFIED="1402672633151">
<node TEXT="Jerarquía" ID="ID_810259015" CREATED="1402672650503" MODIFIED="1402672800281"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
FLAT GLOBAL NETWORKS are criticized as poor designs for scientific or technical
</p>
<p>
communities. Hierarchical encapsulation is celebrated in natural evolution and human thought.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Sin embargo las comunidades de software libre y la wikipedia, sí presentan jerarquías. Los
</p>
<p>
hackerspaces también, si bien estas son relativamente planas y transitorias. Los sistemas
</p>
<p>
complejos, en biología y sociales, deben organizarse de maneras jerárquicas para poder
</p>
<p>
lidiar con la complejidad. La pregunta por cómo se construyen esas jerarquías y dinámicas
</p>
<p>
de poder es lo que importa y lo que hace que la respuesta por crear una enciclopedia o
</p>
<p>
un sistema operativo de otro modo, también sea importante.
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
<node TEXT="How Nature Asks Questions" ID="ID_872199674" CREATED="1402672818633" MODIFIED="1402672821264">
<node TEXT="trozos muy finos destruyen
el significado" ID="ID_811543361" CREATED="1402672947372" MODIFIED="1402672981851"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
There are some deep principles here that apply far beyond culture and the arts. If you
</p>
<p>
grind any information structure up too finely, you can lose the connections of the parts to their
</p>
<p>
local contexts as experienced by the humans who originated them, rendering the structure itself
</p>
<p>
meaningless. The same mistakes that have stultified some recent digital culture would be
</p>
<p>
disastrous if applied to the sciences, for instance. And yet there is some momentum toward doing
</p>
<p>
just that.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT=" nature could not maximize the meaning of genes without species." ID="ID_72426969" CREATED="1402673040989" MODIFIED="1402673043691"/>
</node>
<node TEXT="Wikified Biology" ID="ID_1894955450" CREATED="1402673281463" MODIFIED="1402673283711">
<node TEXT="Amateurs y robots" ID="ID_595708212" CREATED="1402673728163" MODIFIED="1402674166206"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
I suppose amateurs, robots, and an aggregation of amateurs and robots might someday
</p>
<p>
hack genes in the global garage and tweet DNA sequences around the globe at light speed. Or
</p>
<p>
there might be a slightly more sober process that takes place between institutions like high
</p>
<p>
schools and start-up companies.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Se relaciona con la noción de innovación abierta en una mirada puramente instrumental.
</p>
<p>
Lo clave son las personas y las comunidades que habitan, con sus apuestas tanto individuales
</p>
<p>
como en colectivo.
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="The alternative to wide-open development is not necessarily evil." ID="ID_1859339952" CREATED="1402674246361" MODIFIED="1402674266852"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The alternative to wide-open development is not necessarily evil. My guess is that
</p>
<p>
a poorly encapsulated communal gloop of organisms lost out to closely guarded
</p>
<p>
species on the primordial Earth for the same reason that the Linux community
</p>
<p>
didn’t come up with the iPhone: encapsulation serves a purpose.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Orgies Are Poorly Designed Experiments" ID="ID_478031919" CREATED="1402674277990" MODIFIED="1402674280624">
<node TEXT="ciencia encapsulada vs ciencia abierta" ID="ID_507913088" CREATED="1402674370712" MODIFIED="1402674710063"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Fortunately, encapsulation in human affairs doesn‟t require lawyers or a tyrant; it can be
</p>
<p>
achieved within a wide variety of political structures. Academic efforts are usually well
</p>
<p>
encapsulated, for instance. Scientists don‟t publish until they are ready, but publish they must. So
</p>
<p>
science as it is already practiced is open, but in a punctuated, not continuous, way. The interval
</p>
<p>
of nonopenness—the time before publication—functions like the walls of a cell. It allows a
</p>
<p>
complicated stream of elements to be defined well enough to be explored, tested, and then
</p>
<p>
improved.
</p>
<p>
</p>
<p>
*The open-source software community is simply too connected to focus its tests and
</p>
<p>
maintain its criteria over an extended duration. A global process is no test at all,
</p>
<p>
for the world happens only once. <b>You need locality to have focus, evolution, or </b>
</p>
<p>
<b>any other creative proces</b>s*.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Sin embargo la publicación de los cuadernos abiertos o los repositorios de código no
</p>
<p>
equivale automáticamente a la interrupción/intromisión continua. Ubuntu y android
</p>
<p>
se ha ido cerrando progresivamente debido a la imposibilidad de tener, a la vez, un
</p>
<p>
proceso abierto y comunitario que sirva a sus intereses comerciales. Red Hat creó
</p>
<p>
Fedora para tener una membrana adecuada que permitiese lidiar con esas separaciones
</p>
<p>
de manera adecuada. En cuanto a la ciencia abierta, la pregunta es si la que tenemos
</p>
<p>
encapsulada actualmente no está demasiado cerrada y si abrirla en exceso permitirá
</p>
<p>
modular qué se pone y qué no en cada lugar.
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Hardware encapsulado, evolucionando" ID="ID_1110212048" CREATED="1402674710049" MODIFIED="1402674819753"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The politically incorrect critique of Freeman‟s point of view is that the restrictions
</p>
<p>
created by species boundaries have similarly made billions of years of natural biology more like
</p>
<p>
hardware than like software. Hardware is the stuff that improves according to that exponential
</p>
<p>
demon, Moore‟s law, because there‟s a box around it and you can tell what it‟s doing. Software
</p>
<p>
is the stuff that rarely, if ever, improves. There is no box around it, no way to predict all the
</p>
<p>
interactions it might have to endure.
</p>
<p>
"""
</p>
<p>
</p>
<p>
En un sentido similar Smalltalk tuvo una frontera (la imagen) que evolucionó por su cuenta.
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="You Don’t Know What You’re Missing" ID="ID_1588522015" CREATED="1402674850098" MODIFIED="1402674852179">
<node TEXT="Wikipedia was predicted by Douglas Adams‟s
science fiction comedy Hitchhikers Guide to the Galaxy" ID="ID_276481728" CREATED="1402674980623" MODIFIED="1402675095562"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Wikipedia was predicted by Douglas Adams‟s science fiction comedy Hitchhikers Guide
</p>
<p>
to the Galaxy. His fictional Guide functioned in a similar way, with one of its contributors able
</p>
<p>
to instantaneously update the entire entry for Planet Earth (from “Harmless” to “Mostly
</p>
<p>
harmless”) with a few taps on a keyboard. Though Earth merited a two-word entry, there were
</p>
<p>
substantial articles about other topics, such as which alien poetry was the worst and how to make
</p>
<p>
strange cocktails. The first thought is often the best thought, and Adams perfectly captured the
</p>
<p>
spirit of much of Wikipedia before it was born.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Ignorar a la wikipedia" ID="ID_1786845231" CREATED="1402675095555" MODIFIED="1402675150503"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
If you want to see how valuable something is, try living without it for a while. Spend
</p>
<p>
some time ignoring Wikipedia. When you look something up in a search engine, just keep
</p>
<p>
flipping through results until you find the first one written by a particular person with a
</p>
<p>
connection to the topic. If you do this, you‟ll generally find that for most topics, the Wikipedia
</p>
<p>
entry is the first URL returned by search engines but not necessarily the best URL available.
</p>
<p>
</p>
<p>
It seems to me that if Wikipedia suddenly disappeared, similar information would still be
</p>
<p>
available for the most part, but in more contextualized forms, with more visibility for the authors
</p>
<p>
and with a greater sense of style and presence—though some might counter that the
</p>
<p>
non-Wikipedia information is not organized in as consistent and convenient a way.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Do Edit Wars Have Casualties?" ID="ID_1726473008" CREATED="1402675248309" MODIFIED="1402675250781">
<node TEXT=" "collective is closer to the truth"" ID="ID_1869073209" CREATED="1402675336967" MODIFIED="1402675354300"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Typical authors of Wikipedia, however, implicitly celebrate the ideal of intellectual mob
</p>
<p>
rule. “Edit wars” on Wikipedia are called that for a reason. Whether they are cordial or not,
</p>
<p>
Wikipedians always act out the idea that the collective is closer to the truth and the individual
</p>
<p>
voice is dispensable.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Math as Expression" ID="ID_1629957023" CREATED="1402675392155" MODIFIED="1402675394195">
<node TEXT=" Albert Einstein called [math]
“the poetry of logical ideas.”" ID="ID_552680407" CREATED="1402675404436" MODIFIED="1402675506439"/>
<node TEXT="math become part of a wider human conversation" ID="ID_346445719" CREATED="1402675584562" MODIFIED="1402675616117"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Math is an arena in which it‟s appropriate to have high hopes for the future of digital
</p>
<p>
media. A superb development—which might take place in decades or centuries to come—would
</p>
<p>
be for some new channel of communication to come along that makes a deep appreciation of
</p>
<p>
math more widely available. Then the fundamental patterning of reality, which only math can
</p>
<p>
describe, would become part of a wider human conversation.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Narrativas de datos.
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
</node>
<node TEXT="A Forgotten Alternative to Wikis" ID="ID_743167003" CREATED="1402676504325" MODIFIED="1402676506748">
<node TEXT="ThinkQuest" ID="ID_1837320249" CREATED="1402677391613" MODIFIED="1402677751985"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Early on, ThinkQuest enjoyed a successful niche similar to the one Wikipedia occupies
</p>
<p>
today. A nonprofit site, it was drawing the same huge numbers of visitors as the big commercial
</p>
<p>
sites of the era, which included some outfits with names like AOL. A ThinkQuest entry was
</p>
<p>
often the first result of a web search.
</p>
<p>
</p>
<p>
But the contributions of ThinkQuest were far more original and valuable than those of
</p>
<p>
Wikipedia. The contestants had to learn how to present ideas as wholes, as well as figure out
</p>
<p>
how to use the new online medium to do that. Their work included simulations, interactive
</p>
<p>
games, and other elements that were pretty new to the world. They weren‟t just transferring
</p>
<p>
material that already existed into a more regularized, anonymous form.
</p>
<p>
</p>
<p>
ThinkQuest probably cost a little more than Wikipedia to operate because the machinery
</p>
<p>
of judging used experts—it wasn‟t supposed to be a war or a popularity contest—but it was still
</p>
<p>
cheap.
</p>
<p>
"""
</p>
<p>
</p>
<p>
El aprendizaje en pequeños grupos donde la gente se comenta entre sí y la autoría no se
</p>
<p>
atomiza es algo muy similar a lo que tenemos y tuvimos en Holonica y similar a lo que
</p>
<p>
estamos intentando desde HackBo. Si bien usamos la tecnología Wiki, se ven claramente
</p>
<p>
las voces y páginas personales e incluso la tendencia es a la creación de portafolios
</p>
<p>
individuales de autores (como ocurre con Juntura). En esto la búsqueda de Lanier y la
</p>
<p>
mia se parecen desde hace más de una década y la intuición que lo hizo posible fue
</p>
<p>
la de comunidades de práctica.
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
</node>
<node TEXT="When Search Was Hogged" ID="ID_118993514" CREATED="1402677971662" MODIFIED="1402677974277">
<node TEXT="The Symmetries of Things" ID="ID_1616092191" CREATED="1402679563696" MODIFIED="1402680503085">
<font BOLD="true"/>
<richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
Comprarlo!
</p>
<p>
</p>
<p>
 This is a tour de force that fuses introductory
</p>
<p>
material with cutting-edge ideas by using a brash new visual style. It is disappointing to me that
</p>
<p>
pioneering work continues primarily on paper, having become muted online.
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Wikipedia distracts the
potential for learning" ID="ID_928173640" CREATED="1402680503080" MODIFIED="1402680530417"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Wikipedia has already been elevated into what might be a permanent niche. It might
</p>
<p>
become stuck as a fixture, like MIDI or the Google ad exchange services. That makes it
</p>
<p>
important to be aware of what you might be missing. Even in a case in which there is an
</p>
<p>
objective truth that is already known, such as a mathematical proof, Wikipedia distracts the
</p>
<p>
potential for learning how to bring it into the conversation in new ways. Individual voice—the
</p>
<p>
opposite of wikiness—might not matter to mathematical truth, but it is the core of mathematical
</p>
<p>
communication.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="mathworld" ID="ID_25502697" CREATED="1402680754692" MODIFIED="1402680863573"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Once again, I have to point out that where Wikipedia is useful, it might not be uniquely useful. For instance, there
</p>
<p>
is an alternative choice for a site with raw, dry math definitions, run as a free service by a company that makes
</p>
<p>
software for mathematicians. Go to http://mathworld.wolfram.com/.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Mathworld ahora es un medio gratuito para que llegue publicidad a los lectores. Aquello de lo que tanto se quejaba
</p>
<p>
Lanier. Dicha publicidad llega sólo sobre productos de la compañía que lo aloja.
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
</node>
<node TEXT="Part Four:
Making The Best of Bits" ID="ID_1904879588" CREATED="1402680959643" MODIFIED="1402680973848">
<node TEXT="Chapter 12
I am a Contrarian Loop" ID="ID_1161285837" CREATED="1402699921177" MODIFIED="1402699940682">
<node TEXT="The Culture of Computationalism" ID="ID_1765447231" CREATED="1402699949388" MODIFIED="1402699956838">
<node TEXT="computacionalismo" ID="ID_150035652" CREATED="1402700020017" MODIFIED="1402700091403"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
A first pass at a summary of the underlying philosophy is that the world can be understood as a
</p>
<p>
computational process, with people as subprocesses.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Three Less-Than-Satisfying Flavors of Computationalism" ID="ID_284326422" CREATED="1402700092677" MODIFIED="1402700095226">
<node TEXT="intro" ID="ID_755180984" CREATED="1402700683593" MODIFIED="1402700685508">
<node TEXT="avoid reducing people
to mere devices" ID="ID_932350815" CREATED="1402700536158" MODIFIED="1402700778377" MOVED="1402700691081"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 My first priority must be to avoid reducing
</p>
<p>
people to mere devices. The best way to do that is to believe that the gadgets I can provide are
</p>
<p>
inert tools and are only useful because people have the magical ability to communicate meaning
</p>
<p>
through them.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Unix / Smalltalk" ID="ID_745183153" CREATED="1402700778368" MODIFIED="1402701131870"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
Lanier se queja de como el movimiento de la cultura abierta ha replicado cosas existentes
</p>
<p>
en lugar de crear nuevas, sin embargo es de anotar que el compromiso excesivo con las
</p>
<p>
cosas nuevas no ha cambiado sustancialmente la cultura. Smalltalk estaba adelantado a
</p>
<p>
su época en términos de las capacidades de computo, era extremadamente costoso.
</p>
<p>
El movimiento GNU estuvo esperando durante mucho tiempo un kernel muy avanzando
</p>
<p>
(HURD), pero Linus Toldvards les dió uno modesto y funcional. El IPhone, que pone Lanier
</p>
<p>
como contraejmplo no era nuevo y si bien hubo una visión individual en todo esto, también
</p>
<p>
hubo mucho de ocultar/reescribir la historia, para mostrar más originalidad de la real,
</p>
<p>
lo cual ha sido una tradición en la aproximación de Jobs y su compañia. Jobs cita sin pena
</p>
<p>
que los buenos artistas crean y los mejores copian, pero no es tan benévolo cuando a quien
</p>
<p>
copia es a los productos que su compañía creo a partir de la copia de otros.
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
<node TEXT=" Ideally, a scientist ought to be able to study
something a bit without destroying it." ID="ID_892519185" CREATED="1402700622383" MODIFIED="1402700657464" MOVED="1402700683630"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 Ideally, a scientist ought to be able to study
</p>
<p>
something a bit without destroying it. The whole point of technology, though, is to change the
</p>
<p>
human situation, so it is absurd for humans to aspire to be inconsequential.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="" ID="ID_1629341456" CREATED="1402701184293" MODIFIED="1402701184293">
<node TEXT="1) Suficiente poder de computo = significado/conciencia" ID="ID_463603112" CREATED="1402701185950" MODIFIED="1402701494662"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The thinking goes that within the cloud there will be no need for the numinous halves of
</p>
<p>
traditional oppositions such as syntax/semantics, quantity/quality, content/context, and
</p>
<p>
knowledge/wisdom.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="2) Autorepresentación :: Conciencia" ID="ID_1144290279" CREATED="1402701534154" MODIFIED="1402701823018"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
Este es un problema sustancial de mi tesis. La autorepresentación y lo autopoiético son parte
</p>
<p>
clave de mi lectura y abordaje epistemológico. Quiere decir eso que el ser humano puede
</p>
<p>
ser "reducido" a bucles?
</p>
<p>
</p>
<p>
"""
</p>
<p>
 In a strange loop, things are nested within things in such a way that an inner thing
</p>
<p>
is the same as an outer thing.
</p>
<p>
</p>
<p>
If you descend on a city using a parachute, land on a roof, enter the building through a
</p>
<p>
door on that roof, go into a room, open another door to a closet, enter it, and find that there is no
</p>
<p>
floor in the closet and you are suddenly once again falling in the vast sky toward the city, you are
</p>
<p>
in a strange loop. The same notion can perhaps be applied to mental phenomena, when thoughts
</p>
<p>
within thoughts lead to the original thoughts. Perhaps that process has something to do with
</p>
<p>
self-awareness—and what it is to be a person.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="3) Tipo test de Turing" ID="ID_1231458478" CREATED="1402701823008" MODIFIED="1402701843051"/>
</node>
<node TEXT="Realistic Computationalism" ID="ID_1310914734" CREATED="1402701973852" MODIFIED="1402702119437"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Such an act of storytelling is a speculation, but a speculation with a purpose. A nice
</p>
<p>
benefit of this approach is that specifics tend to be more colorful than generalities, so instead of
</p>
<p>
algorithms and hypothetical abstract computers, we will be considering songbirds, morphing
</p>
<p>
cephalopods, and Shakespearean metaphors.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="The cybernetic structure of a person" ID="ID_1789140252" CREATED="1402702030397" MODIFIED="1402702044677"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The cybernetic structure of a person has been refined by a very
</p>
<p>
large, very long, and very deep encounter with physical reality.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
</node>
<node TEXT="Chapter 13:
One Story of How Semantics
Might Have Evolved" ID="ID_1297090522" CREATED="1402702134279" MODIFIED="1402702152958">
<node TEXT="Computers Are Finally Starting to Be Able to Recognize Patterns" ID="ID_305485002" CREATED="1402702172281" MODIFIED="1402702176520">
<node TEXT="Panoptica previsible" ID="ID_1764461498" CREATED="1402702301738" MODIFIED="1402702310409"/>
<node TEXT="Cantidad / Cualidad" ID="ID_238694664" CREATED="1402702359723" MODIFIED="1402702632119"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
*There’s an even deeper significance to facial tracking. For many years there was
</p>
<p>
an absolute, unchanging divide between what you could and could not represent
</p>
<p>
or recognize with a computer. You could represent a precise quantity, such as a
</p>
<p>
number, but you could not represent an approximate holistic quality, such as an
</p>
<p>
expression on a face.*
</p>
<p>
</p>
<p>
But until recently, computers couldn‟t even see a smile. Facial expressions were
</p>
<p>
imbedded deep within the imprecise domain of quality, not anywhere close to the other side, the
</p>
<p>
infinitely deciphered domain of quantity. No smile was precisely the same as any other, and
</p>
<p>
there was no way to say precisely what all the smiles had in common. Similarity was a subjective
</p>
<p>
perception of interest to poets—and irrelevant to software engineers.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Narrativa y ciencia" ID="ID_1837643332" CREATED="1402702632112" MODIFIED="1402702763684"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Computational neuroscience takes place on an
</p>
<p>
imprecise edge of scientific method. For example, while facial expression tracking software
</p>
<p>
might seem to reduce the degree of ambiguity present in the human adventure, it actually might
</p>
<p>
add more ambiguity than it takes away. This is because, strangely, it draws scientists and
</p>
<p>
engineers into collaborations in which science gradually adopts methods that look a little like
</p>
<p>
poetry and storytelling. The rules are a little fuzzy, and probably will remain so until there is
</p>
<p>
vastly better data about what neurons are actually doing in a living brain.
</p>
<p>
</p>
<p>
For the first time, we can at least tell the outlines of a reasonable story about how your
</p>
<p>
brain is recognizing things out in the world—such as smiles—even if we aren‟t sure of how to
</p>
<p>
tell if the story is true. Here is that story ...
</p>
<p>
"""
</p>
<p>
</p>
<p>
Este sin embargo es un escenario ideal para el diseño.
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
</node>
<node TEXT="What the World Looks Like to a Statistical Algorithm" ID="ID_233620734" CREATED="1402702764570" MODIFIED="1402702768285">
<node TEXT="Fourier transform" ID="ID_15350689" CREATED="1402702846756" MODIFIED="1402703007977"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Digital algorithms must approach pattern recognition in a similarly indirect way, and they
</p>
<p>
often have to make use of a common procedure that‟s a little like running virtual tires over
</p>
<p>
virtual bumps. It‟s called the Fourier transform. A Fourier transform detects how much action
</p>
<p>
there is at particular “speeds” (frequencies) in a block of digital information.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="From Images to Odors" ID="ID_1114790908" CREATED="1402703009365" MODIFIED="1402703011669">
<node TEXT=" there is no “smell pixel.”" ID="ID_604773820" CREATED="1402703278616" MODIFIED="1402703302358"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
This adds up to a profound difference in the underlying structure of the senses—a
</p>
<p>
difference that gives rise to compelling questions about the way we think, and perhaps even
</p>
<p>
about the origins of language. There is no way to interpolate between two smell molecules. True,
</p>
<p>
odors can be mixed together to form millions of scents. But the world‟s smells can‟t be broken
</p>
<p>
down into just a few numbers on a gradient; there is no “smell pixel.” Think of it this way: colors
</p>
<p>
and sounds can be measured with rulers, but odors must be looked up in a dictionary.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Were Odors the First Words?" ID="ID_1076602836" CREATED="1402703340518" MODIFIED="1402703342893">
<node TEXT="Smell an apple" ID="ID_49191532" CREATED="1402703622416" MODIFIED="1402703655811"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
*Keep in mind that smells are not patterns of energy, like images or sounds. To
</p>
<p>
smell an apple, you physically bring hundreds or thousands of apple molecules
</p>
<p>
into your body. You don’t smell the entire form; you steal a piece of it and look it
</p>
<p>
up in your smell dictionary for the larger reference.*
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Perhaps the grammar of language
is rooted in the grammar of smell." ID="ID_1559339301" CREATED="1402704446093" MODIFIED="1402704649565"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Olfaction, like language, is built up from entries in a catalog, not from infinitely
</p>
<p>
morphable patterns. Moreover, the grammar of language is primarily a way of fitting those
</p>
<p>
dictionary words into a larger context. Perhaps the grammar of language is rooted in the
</p>
<p>
grammar of smell. Perhaps the way we use words reflects the deep structure of the way our brain
</p>
<p>
processes chemical information.
</p>
<p>
</p>
<p>
[...]
</p>
<p>
</p>
<p>
Language offers an interesting parallel. In addition to the normal language we all use to
</p>
<p>
describe objects and activities, we reserve a special language to express extreme emotion or
</p>
<p>
displeasure, to warn others to watch out or get attention. This language is called swearing.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Clouds Are Starting to Translate" ID="ID_850319927" CREATED="1402704650016" MODIFIED="1402704652600">
<node TEXT="Brute force translation" ID="ID_927338738" CREATED="1402704948209" MODIFIED="1402705001195"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Such brute-force approaches to language translation have been demonstrated by
</p>
<p>
companies like Meaningful Machines, where I was an adviser for a while, and more recently by
</p>
<p>
Google and others. They can be incredibly inefficient, often involving ten thousand times as
</p>
<p>
much computation as older methods—but we have big enough computers in the clouds these
</p>
<p>
days, so why not put them to work?
</p>
<p>
</p>
<p>
Set loose on the internet, such a project could begin to erase language barriers. Even
</p>
<p>
though automatic language translation is unlikely to become as good as what a human translator
</p>
<p>
can do anytime soon, it might get good enough—perhaps not too far in the future—to make
</p>
<p>
countries and cultures more transparent to one another.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Editing Is Sexy; Creativity Is Natural" ID="ID_66158089" CREATED="1402705646583" MODIFIED="1402705674208">
<node TEXT="Si la presión se va, la variación aumenta" ID="ID_1585571386" CREATED="1402710980084" MODIFIED="1402712821747"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Terry offered an unconventional solution to the mystery of Bengalese finch musicality.
</p>
<p>
What if there are certain traits, including song style, that naturally tend to become less
</p>
<p>
constrained from generation to generation but are normally held in check by selection pressures?
</p>
<p>
If the pressures go away, variation should increase rapidly. Terry suggested that the finches
</p>
<p>
developed a wider song variety not because it provided an advantage but merely because in
</p>
<p>
captivity it became possible.
</p>
<p>
"""
</p>
<p>
</p>
<p>
Variety doesn‟t always have to increase in every way.
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Simulación / Narrativa" ID="ID_1585719275" CREATED="1402711165182" MODIFIED="1402711245591"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Brian Ritchie and Simon Kirby of the University of Edinburgh worked with Terry to
</p>
<p>
simulate bird evolution in a computer model, and the idea worked well, at least in a virtual
</p>
<p>
world. Here is yet another example of how science becomes more like storytelling as engineering
</p>
<p>
becomes able to represent some of the machinery of formerly subjective human activities.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Terry Deacon" ID="ID_675426111" CREATED="1402710991904" MODIFIED="1402711063371" LINK="http://https://en.wikipedia.org/wiki/Terrence_Deacon">
<font BOLD="true"/>
</node>
</node>
<node TEXT="Realistic Computationalist Thinking Works Great
for Coming Up with Evolutionary Hypotheses" ID="ID_1468286120" CREATED="1402711246435" MODIFIED="1402711279685">
<node TEXT="Irony" ID="ID_137159752" CREATED="1402712709623" MODIFIED="1402712798754"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
*So this is an ironic moment in the history of computer science. We are beginning
</p>
<p>
to succeed at using computers to analyze data without the constraints of rigid
</p>
<p>
grammarlike systems. But when we use computers to create, we are confined to
</p>
<p>
equally rigid 1960s models of how information should be structured. The hope
</p>
<p>
that language would be like a computer program has died. Instead, music has
</p>
<p>
changed to become more like a computer program.*
</p>
<p>
"""
</p>
<p>
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Retropolis Redux" ID="ID_459694887" CREATED="1402712845879" MODIFIED="1402712848812">
<node TEXT="Herramientas / Música" ID="ID_970526792" CREATED="1402712932833" MODIFIED="1402713034575"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 Digital tools have more impact on the results than previous tools: if you deviate from the kind of music a
</p>
<p>
digital tool was designed to make, the tool becomes difficult to use. For instance, it‟s far more
</p>
<p>
common these days for music to have a clockwork-regular beat. This may be largely because
</p>
<p>
some of the most widely used music software becomes awkward to use and can even produce
</p>
<p>
glitches if you vary the tempo much while editing. In predigital days, tools also influenced
</p>
<p>
music, but not nearly as dramatically.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Rendezvous with Rama" ID="ID_1469301200" CREATED="1402713035549" MODIFIED="1402713037830"/>
<node TEXT="A Physiological Basis for Metaphor" ID="ID_395396185" CREATED="1402713270318" MODIFIED="1402713272565">
<node TEXT="Bouba / kiki" ID="ID_725626733" CREATED="1402713320223" MODIFIED="1402713352219"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Then he shows the subjects two images: one is a spiky, hystricine shape and the other a
</p>
<p>
rounded cloud form. Match the words and the images! Of course, the spiky shape goes with kiki
</p>
<p>
and the cloud matches bouba. This correlation is cross-cultural and appears to be a general truth
</p>
<p>
for all of humankind.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Sinestesia / protometáfora" ID="ID_1068126017" CREATED="1402713448344" MODIFIED="1402713585737"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Rama‟s experiments suggest that some metaphors can be understood as mild forms of
</p>
<p>
synesthesia. In its more severe forms, synesthesia is an intriguing neurological anomaly in which
</p>
<p>
a person‟s sensory systems are crossed—for example, a color might be perceived as a sound.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Remapeo" ID="ID_1462479499" CREATED="1402713585731" MODIFIED="1402713685004"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The remapping ability then became coopted for other kinds of abstraction that humans
</p>
<p>
excel in, such as the bouba/kiki metaphor. This is a common phenomenon in evolution: a
</p>
<p>
preexisting structure, slightly modified, takes on parallel yet dissimilar functions.
</p>
<p>
</p>
<p>
But Rama also wonders about other kinds of metaphors, ones that don‟t obviously fall
</p>
<p>
into the bouba/kiki category. In his current favorite example, Shakespeare has Romeo declare
</p>
<p>
Juliet to be “the sun.” There is no obvious bouba/kiki-like dynamic that would link a young,
</p>
<p>
female, doomed romantic heroine with a bright orb in the sky, yet the metaphor is immediately
</p>
<p>
clear to anyone who hears it.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Meaning Might Arise from an Artificially Limited Vocabulary" ID="ID_1365548226" CREATED="1402714531780" MODIFIED="1402714534147">
<node TEXT="Menores opciones, mayor sinestesia" ID="ID_1855591736" CREATED="1402714722032" MODIFIED="1402714740447"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
When the choices are reduced, the importance of what might otherwise seem like trivial synesthetic or
</p>
<p>
other elements of commonality is amplified.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Buenas metáforas" ID="ID_1069912855" CREATED="1402714875098" MODIFIED="1402715211158"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
a good metaphor breeds itself into a growing community of
</p>
<p>
interacting ideas.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Lenguajes más pequeños y evocativos" ID="ID_489640642" CREATED="1402715211153" MODIFIED="1402715342155"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
A compressed vocabulary might engender less lazy, more evocative words.
</p>
<p>
</p>
<p>
*If we had infinite brains, capable of using an infinite number of words, those
</p>
<p>
words would mean nothing, because each one would have too specific a usage.
</p>
<p>
Our early hominid ancestors were spared from that problem, but with the coming
</p>
<p>
of the internet, we are in danger of encountering it now. Or, more precisely, we
</p>
<p>
are in danger of pretending with such intensity that we are encountering it that it
</p>
<p>
might as well be true.*
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Small Brains Might Have Saved Humanity from an Earlier Outbreak of Meaninglessness" ID="ID_1607186698" CREATED="1402715342822" MODIFIED="1402715466514"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
If the computing clouds became effectively infinite, there would be a hypothetical danger
</p>
<p>
that all possible interpolations of all possible words—novels, songs, and facial expressions—will
</p>
<p>
cohabit a Borges-like infinite Wikipedia in the ether. Should that come about, all words would
</p>
<p>
become meaningless, and all meaningful expression would become impossible. But, of course,
</p>
<p>
the cloud will never be infinite.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
<node TEXT="Part Five:
Future Humors" ID="ID_667891712" CREATED="1402715467492" MODIFIED="1402715475738">
<node TEXT="Intro" ID="ID_136664593" CREATED="1402715585348" MODIFIED="1402715587366">
<node TEXT="Computacionalismo: 
sin lugar privilegiado" ID="ID_1089973667" CREATED="1402715589270" MODIFIED="1402715630107"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 When we want to understand ourselves on
</p>
<p>
naturalistic terms, we must make use of naturalistic philosophy that accounts for a degree of
</p>
<p>
irreducible complexity, and until someone comes up with another idea, computationalism is the
</p>
<p>
only path we have to do that.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Sin filosofías unificadas" ID="ID_1079902284" CREATED="1402715663117" MODIFIED="1402715729917"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Unfortunately, we don‟t have access at this time to a single philosophy that makes sense
</p>
<p>
for all purposes, and we might never find one. Treating people as nothing other than parts of
</p>
<p>
nature is an uninspired basis for designing technologies that embody human aspirations. The
</p>
<p>
inverse error is just as misguided: it‟s a mistake to treat nature as a person. That is the error that
</p>
<p>
yields confusions like intelligent design.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
<node TEXT="Humanismo Digital" ID="ID_124942097" CREATED="1402715835272" MODIFIED="1402715876231"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Is it conceivable that a new digital humanism could offer romantic visions that are able to
</p>
<p>
compete with this extraordinary spectacle? I have found that humanism provides an even more
</p>
<p>
colorful, heroic, and seductive approach to technology.
</p>
<p>
</p>
<p>
This is about aesthetics and emotions, not rational argument. All I can do is tell you how
</p>
<p>
it has been true for me, and hope that you might also find it to be true.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Chapter 14:
Home at Last (My Love Affair
with Bachelardian Neoteny)" ID="ID_76784446" CREATED="1402715918191" MODIFIED="1402715947405">
<node TEXT="The Evolutionary Strategy" ID="ID_583606054" CREATED="1402715978907" MODIFIED="1402715981678">
<node TEXT="Neotenia" ID="ID_258140311" CREATED="1402716051452" MODIFIED="1402716114636"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Neoteny opens a window to the world before our brains
</p>
<p>
can be developed under the sole influence of instinct.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Lectura / Infancia" ID="ID_1172761903" CREATED="1402716114630" MODIFIED="1402716141930"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
It has even been claimed that the widespread
</p>
<p>
acceptance of childhood as a familiar phase of human life only occurred in conjunction with the
</p>
<p>
spread of the printing press.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Atención, apagar la luz y Twitter" ID="ID_1372114430" CREATED="1402716268291" MODIFIED="1402746396628"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Separation anxiety is assuaged by constant connection. Young people announce every
</p>
<p>
detail of their lives on services like Twitter not to show off, but to avoid the closed door at
</p>
<p>
bedtime, the empty room, the screaming vacuum of an isolated mind.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Been Fast So Long, Feels Like Slow to Me" ID="ID_1587541580" CREATED="1402746397281" MODIFIED="1402746399407">
<node TEXT="Desarrollo lento" ID="ID_723779776" CREATED="1402746463765" MODIFIED="1402746487787"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Development becomes
</p>
<p>
slower and more conservative when there is more at stake, and that‟s what is happening.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="trapped in the command line era" ID="ID_573885558" CREATED="1402746526853" MODIFIED="1402746542335"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 By contrast, it‟s been well over a decade since network-based search
</p>
<p>
services appeared, and they are still trapped in the command line era. At this rate, by 2020, we
</p>
<p>
can expect software development to have slowed to a near stasis, like a clock approaching a
</p>
<p>
black hole.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="Al comienzo fue la
línea de comandos" ID="ID_1077641457" CREATED="1402746542329" MODIFIED="1402746837434"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
El texto de Neil Stephenson es icónico. Él, sin embargo, ya no está de acuerdo
</p>
<p>
con lo dicho. Aún así, la línea de comandos tiene un poder particular que es difícil
</p>
<p>
de apreciar para el no iniciado. El problema es, a mi juicio, la cantidad de capas
</p>
<p>
que hay entre la línea de comandos y la interface gráfica. Le puedo decir al
</p>
<p>
computador qué hacer desde la línea de comandos con los archivos, pero la
</p>
<p>
visualización de datos, por ejemplo se hace difícil sólo desde la línea de comandos.
</p>
<p>
El IPython notebook y Pharo/Moose están haciendo difusa esa diferencia entre
</p>
<p>
las metáforas textuales poderosas y las metáforas gráficas.
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Retropolis and youthiness" ID="ID_703007331" CREATED="1402746992350" MODIFIED="1402747071161"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 People live longer as technology
</p>
<p>
improves, so cultural change actually slows, because it is tied more to the outgoing generational
</p>
<p>
clock than the incoming one.
</p>
<p>
</p>
<p>
So Moore‟s law makes “generational” cultural change slow down. But that is just the flip
</p>
<p>
side of neoteny. While it is easy to think of neoteny as an emphasis on youthful qualities, which
</p>
<p>
are in essence radical and experimental, when cultural neoteny is pushed to an extreme it implies
</p>
<p>
conservatism, since each generation‟s perspectives are preserved longer and made more
</p>
<p>
influential as neoteny is extended. Thus, neoteny brings out contradictory qualities in culture.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Silicon Juvenilia" FOLDED="true" ID="ID_342409239" CREATED="1402747079493" MODIFIED="1402747083597">
<node TEXT="Doctorados y guardería" ID="ID_338233696" CREATED="1402747295955" MODIFIED="1402747413063"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 At these companies one finds rooms full of MIT PhD engineers not
</p>
<p>
seeking cancer cures or sources of safe drinking water for the underdeveloped world but schemes
</p>
<p>
to send little digital pictures of teddy bears and dragons between adult members of social
</p>
<p>
networks. At the end of the road of the pursuit of technological sophistication appears to lie a
</p>
<p>
playhouse in which humankind regresses to nursery school.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Cultural neoteny" ID="ID_1661738186" CREATED="1402747413057" MODIFIED="1402747435277"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
And there is truly nothing wrong with that! I am not saying, “The internet is turning us all
</p>
<p>
into children, isn‟t that awful;” quite the contrary. Cultural neoteny can be wonderful. But it‟s
</p>
<p>
important to understand the dark side.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Goldingesque Neoteny,
Bachelardian Neoteny,
and Infantile Neoteny" ID="ID_1370937004" CREATED="1402747508770" MODIFIED="1402747900642"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Everything going on in digital culture, from the ideals of open software to the emergent
</p>
<p>
styles of Wikipedia, can be understood in terms of cultural neoteny. There will usually be both a
</p>
<p>
lovely side and a nasty side to neoteny, and they will correspond to the good and the bad sides of
</p>
<p>
what goes on in any playground.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="My Brush with Bachelardian Neoteny in
the Most Interesting Room in the World" ID="ID_1585835864" CREATED="1402747900636" MODIFIED="1402747907207">
<node TEXT="Morphing / Sinestesia" ID="ID_1563498400" CREATED="1402748513678" MODIFIED="1402748668568"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
In the future, I fully expect children to turn into molecules and triangles in order to learn
</p>
<p>
about them with a somatic, “gut” feeling. I fully expect morphing to become as important a
</p>
<p>
dating skill as kissing.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="VR as a consciousness-noticing machine." ID="ID_702821537" CREATED="1402748668562" MODIFIED="1402748685453"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The body and the rest of reality no longer have a prescribed boundary. So what are you at
</p>
<p>
this point? You‟re floating in there, as a center of experience. You notice you exist, because what
</p>
<p>
else could be going on? I think of VR as a consciousness-noticing machine.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Postsymbolic Communication and Cephalopods" ID="ID_742514871" CREATED="1402748714605" MODIFIED="1402748717059">
<node TEXT="Roger Hanlon video" ID="ID_947425841" CREATED="1402749048062" MODIFIED="1402749230453"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
http://www.youtube.com/watch?v=8CLKyMFHSfg
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT=" the strangest smart
creatures on Earth" ID="ID_1344899374" CREATED="1402749230449" MODIFIED="1402749286513"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
As far as I‟m concerned, cephalopods are the strangest smart
</p>
<p>
creatures on Earth. They offer the best standing example of how truly different intelligent
</p>
<p>
extraterrestrials (if they exist) might be from us, and they taunt us with clues about potential
</p>
<p>
futures for our own species.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="What we have that they don't have is neoteny.
Our secret weapon is childhood." ID="ID_486656374" CREATED="1402749399797" MODIFIED="1402749490943"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Cephalopod males often do not live long after mating. There is no concept of parenting.
</p>
<p>
While individual cephalopods can learn a great deal within a lifetime, they pass on nothing to
</p>
<p>
future generations. Each generation begins afresh, a blank slate, taking in the strange world
</p>
<p>
without guidance other than instincts bred into their genes.
</p>
<p>
</p>
<p>
If cephalopods had childhood, surely they would be running the Earth. This can be
</p>
<p>
expressed in an equation, the only one I‟ll present in this book:
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
<node TEXT="Cephalopods + Childhood = Humans + Virtual Reality" ID="ID_287425845" CREATED="1402749530705" MODIFIED="1402749534068">
<node TEXT="It uses art to hunt!" ID="ID_39345686" CREATED="1402749930878" MODIFIED="1402749933840"/>
<node TEXT="a la velocidad del pensamiento" ID="ID_1361444287" CREATED="1402750112241" MODIFIED="1402750177539"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 We can learn to
</p>
<p>
draw and paint, or use computer graphics design software, but we cannot generate images at the
</p>
<p>
speed with which we can imagine them.
</p>
<p>
</p>
<p>
Suppose we had the ability to morph at will, as fast as we can think. What sort of
</p>
<p>
language might that make possible? Would it be the same old conversation, or would we be able
</p>
<p>
to “say” new things to one another?
</p>
<p>
"""
</p>
<p>
</p>
<p>
Con tal de que esto no implique "vivir en las cabezas" y dejar aquello que hacemos con las manos
</p>
<p>
y que tarda tiempo.
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Escapar del mundo
de los símbolos" FOLDED="true" ID="ID_386554467" CREATED="1402750418570" MODIFIED="1402750598105"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
I consider it a fundamental unknown whether it is even possible to build such a tool in a
</p>
<p>
way that would actually lift the improviser out of the world of symbols. Even if you used the
</p>
<p>
concept of red in the course of creating the bucket of all red things, you wouldn‟t have
</p>
<p>
accomplished this goal.
</p>
<p>
</p>
<p>
I spend a lot of time on this problem. I am trying to create a new way to make software
</p>
<p>
that escapes the boundaries of preexisting symbol systems. This is my phenotropic project.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="Phenotropic Program Design" ID="ID_1797373485" CREATED="1402750598099" MODIFIED="1402750610582"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
http://programmers.stackexchange.com/questions/223384/phenotropic-program-design
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="The most important thing about postsymbolic communication" ID="ID_1944774277" CREATED="1402751978768" MODIFIED="1402757537181"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The most important thing about postsymbolic communication is that I hope it
</p>
<p>
demonstrates that a humanist softie like me can be as radical and ambitious as any cybernetic
</p>
<p>
totalist in both science and technology, while still believing that people should be considered
</p>
<p>
differently, embodying a special category.
</p>
<p>
</p>
<p>
For me, the prospect of an entirely different notion of communication is more thrilling
</p>
<p>
than a construction like the Singularity. Any gadget, even a big one like the Singularity, gets
</p>
<p>
boring after a while. But a deepening of meaning is the most intense potential kind of adventure
</p>
<p>
available to us.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
</node>
</node>
<node TEXT="A Q&A with Author Jaron Lanier" ID="ID_355435515" CREATED="1402757598579" MODIFIED="1402757601902">
<node TEXT="Linux" ID="ID_125017930" CREATED="1402757651459" MODIFIED="1402757656083"/>
</node>
</node>
<node TEXT="Ghalim, Aurélie" FOLDED="true" ID="ID_973869475" CREATED="1403227149511" MODIFIED="1403227157166">
<font BOLD="true"/>
<node TEXT="Fabbing Practices: An ethnography in Fab Lab Amsterdam" ID="ID_1622339271" CREATED="1403227272492" MODIFIED="1403227285902" LINK="project://145D21BE5B372UWMC6AC86NIRGMT3LT8KJUL/Referencias/ghalim-year-fabbing-practices-an-ethnography-in-fab-lab-amsterdam.pdf">
<pdf_annotation type="PDF_FILE" object_id="0" document_hash="A2E8138140282024521263468F7EB10D37E6A3B7B6FE363E29464DF798D65D">
<pdf_title>FP</pdf_title>
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<node TEXT="Introduction" ID="ID_1139007810" CREATED="1403227339923" MODIFIED="1403227346678">
<node TEXT="DIY, DIT, DIWO" ID="ID_1401758629" CREATED="1403227436455" MODIFIED="1403228014949"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
These laboratories are part of the very hip “do it yourself” (DIY), “do it together” (DIT) or “do it
</p>
<p>
with others” (DIWO) concepts, shared among a community of hobbyists called the makers.
</p>
<p>
Fab Lab is a small-scale laboratory for digital fabrication and rapid-prototyping that houses
</p>
<p>
shared computer controlled machine tools and 3D printers.
</p>
<p>
"""
</p>
<p>
</p>
<p>
La presencia de impresoras 3D
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Makers: Shaping things" ID="ID_205640056" CREATED="1403228014936" MODIFIED="1403228178473"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
A new class of geeks – the makers – is now developing around the notion of shaping
</p>
<p>
things, and in doing so “blurs the line between artist and industrial designer as well as code and
</p>
<p>
artefacts”
</p>
<p>
"""
</p>
<p>
</p>
<p>
"""
</p>
<p>
emergence of a new class of tinkerers who enjoy engineering-oriented
</p>
<p>
activities, using state-of-the-art machine tools such as 3D printers and CNC tools, but also show a
</p>
<p>
vivid interest in arts and crafts.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="CBPP" ID="ID_1913392953" CREATED="1403228359613" MODIFIED="1403229514378"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Such obligations comply
</p>
<p>
with commons-based peer production principles: learning from peers and sharing documentation.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="1. Etnografía" ID="ID_1173696130" CREATED="1403241982756" MODIFIED="1403242262174">
<node TEXT="materialización de sus imaginarios sociales" ID="ID_483093500" CREATED="1403241984794" MODIFIED="1403242016398"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 These offline locations are, in a sense, the materialization of their social
</p>
<p>
imaginary.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
<node TEXT="Público recursivo / Kelty" ID="ID_1897811387" CREATED="1403242023894" MODIFIED="1403242033020"/>
</node>
</node>
<node TEXT="2 Materiality of the Maker Revolution" ID="ID_1658014773" CREATED="1403242264992" MODIFIED="1403242282473">
<node TEXT="2.1 Digital Fabrication: a new trend in DIY culture" ID="ID_1588902137" CREATED="1403271187482" MODIFIED="1403271193802">
<node TEXT="Modelos post-institucionales aplicados al mundo" ID="ID_1516865113" CREATED="1403271572591" MODIFIED="1403271583656"/>
<node TEXT="how hobbyists moved from
do-it-yourself (DIY)
to do-it-together (DIT) activities" ID="ID_161024082" CREATED="1403272109022" MODIFIED="1403272132823" MOVED="1403272121764">
<node TEXT="RTFM" ID="ID_1706179674" CREATED="1403272139426" MODIFIED="1403272141406"/>
<node TEXT="LDIT" ID="ID_1623821563" CREATED="1403272147599" MODIFIED="1403272155194"/>
</node>
</node>
<node TEXT="2.2 The Maker Subculture" ID="ID_1886842324" CREATED="1403272179975" MODIFIED="1403272194648"/>
<node TEXT="2.3 Making a Community" ID="ID_1557542899" CREATED="1403308095227" MODIFIED="1403308101212"/>
<node TEXT="2.4 Making Architecture, Art and Fashion" ID="ID_920969275" CREATED="1403313059917" MODIFIED="1403313063508"/>
<node TEXT="2.5 From Do it Yourself (DIY) to Do it Together (DIT)" ID="ID_1033856334" CREATED="1403313783211" MODIFIED="1403313789022">
<node TEXT="Cultura Online/Offline" ID="ID_329031237" CREATED="1403313890369" MODIFIED="1403357403547">
<font BOLD="true"/>
<richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 “The Materiality of the Maker Revolution” chapter tends to demonstrate how usually
</p>
<p>
defined as online practices and behaviours are also happening offline –materiality
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
<node TEXT="3. Openess" ID="ID_1293675893" CREATED="1403357408053" MODIFIED="1403357413599">
<node TEXT="3.1 Open Design" ID="ID_1938792946" CREATED="1403357426523" MODIFIED="1403357430401">
<node TEXT="Transferencia de modelos" ID="ID_682287397" CREATED="1403357505886" MODIFIED="1403384901112"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
el FLOSS como inspiración y modelo para otras formas de hacer
</p>
</body>
</html>
</richcontent>
<node TEXT="Coleman" ID="ID_1969434288" CREATED="1403357512313" MODIFIED="1403357514016"/>
</node>
<node TEXT="Materia oscura" ID="ID_74923506" CREATED="1403360406922" MODIFIED="1403360410928"/>
<node TEXT="Intellectual Property" ID="ID_1435450008" CREATED="1403365709048" MODIFIED="1403365786602"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Favorece a los grandes, no a los creadores.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="3.2 Limits of Openness" ID="ID_1046509974" CREATED="1403365812858" MODIFIED="1403365821230">
<node TEXT="Contenidos libres/comunitarios
Infraestructuras privadas/corporativas" ID="ID_1038504970" CREATED="1403366078280" MODIFIED="1403366106613">
<font BOLD="true"/>
</node>
<node TEXT="Gift economy copted" ID="ID_1722968240" CREATED="1403366261839" MODIFIED="1403366286776"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
The idea of open-everything and commons-based peer production might seem to be in line
</p>
<p>
with leftist’s ideals at bringing down global capitalism. However, the high-tech gift economy can
</p>
<p>
be rapidly appropriated and used as sizeable labor force.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
<node TEXT="Discussion: Towards New Developments in Fab Labs?" ID="ID_372843311" CREATED="1403370663937" MODIFIED="1403370675841">
<node TEXT="Identidad" ID="ID_1978441074" CREATED="1403371900390" MODIFIED="1403371902807"/>
<node TEXT="Publicación" ID="ID_1511224808" CREATED="1403371903195" MODIFIED="1403371905631"/>
</node>
</node>
</node>
</node>
<node TEXT="Presentación" FOLDED="true" ID="ID_1318249307" CREATED="1399482150415" MODIFIED="1399482154243">
<node TEXT="Otras formas de hacer" ID="ID_930994462" CREATED="1399482225665" MODIFIED="1399482271331">
<node TEXT="Gran escala" ID="ID_224305687" CREATED="1399482278012" MODIFIED="1399482281404">
<node TEXT="Wikipedia y Linux" ID="ID_1591467792" CREATED="1399482208531" MODIFIED="1399482213257"/>
</node>
<node TEXT="Pequeña escala" ID="ID_1784887081" CREATED="1399482213718" MODIFIED="1399482219261">
<node TEXT="Hackerspaces" ID="ID_493078963" CREATED="1399482297712" MODIFIED="1399482300231"/>
</node>
<node TEXT="Artesanales" ID="ID_113927690" CREATED="1399482450639" MODIFIED="1399482455117">
<node TEXT="Lanier" ID="ID_1799794347" CREATED="1399482614674" MODIFIED="1399482616589"/>
<node TEXT="Sennet" ID="ID_214921003" CREATED="1399482616961" MODIFIED="1399482619429"/>
</node>
<node TEXT="Vinculándose a la empresa, academía, gobierno" ID="ID_954763184" CREATED="1399482476914" MODIFIED="1399482498436">
<node TEXT="Botero" ID="ID_1912969190" CREATED="1399482649572" MODIFIED="1399482656474"/>
</node>
<node TEXT="No libres de problemas" ID="ID_1874715675" CREATED="1399482510269" MODIFIED="1399482518198">
<node TEXT="Etnicidad" ID="ID_736574342" CREATED="1399482521415" MODIFIED="1399482524273"/>
<node TEXT="Genero" ID="ID_218386269" CREATED="1399482524534" MODIFIED="1399482526148">
<node TEXT="Tania" ID="ID_403396074" CREATED="1399482634015" MODIFIED="1399482637082"/>
</node>
<node TEXT="Consumo en lugar de producción" ID="ID_105584610" CREATED="1399482572587" MODIFIED="1399482580616"/>
</node>
</node>
<node TEXT="Esqueleto" ID="ID_1740646212" CREATED="1399482594153" MODIFIED="1399482598258">
<node TEXT="contracultura hacker" ID="ID_899538446" CREATED="1399482685893" MODIFIED="1399482746525">
<node TEXT="en general" ID="ID_276429047" CREATED="1399482747800" MODIFIED="1399482750697"/>
<node TEXT="discursos críticos" ID="ID_746793056" CREATED="1399482752243" MODIFIED="1399482765375"/>
<node TEXT="" ID="ID_385649085" CREATED="1399489649865" MODIFIED="1399489649865">
<node TEXT="Dinámicas" ID="ID_1010771307" CREATED="1399489703624" MODIFIED="1399489706755"/>
<node TEXT="Artefactos" ID="ID_206708526" CREATED="1399489707055" MODIFIED="1399489709545"/>
<node TEXT="Espacios" ID="ID_27866242" CREATED="1399489726274" MODIFIED="1399489728170"/>
</node>
<node TEXT="Espacios Sur Global" ID="ID_981548460" CREATED="1399489746104" MODIFIED="1399489763432">
<node TEXT="" ID="ID_1814119964" CREATED="1399489861991" MODIFIED="1399489861991">
<node TEXT="HackBo (Bogotá)" ID="ID_1356384159" CREATED="1399489765193" MODIFIED="1399490088304" MOVED="1399489862011">
<hook NAME="FirstGroupNode"/>
</node>
<node TEXT="La Galería (Armenia)" ID="ID_107225320" CREATED="1399489809622" MODIFIED="1399489825948"/>
<node TEXT="" ID="ID_1630738009" CREATED="1399490088297" MODIFIED="1399490088299">
<hook NAME="SummaryNode"/>
<node TEXT="dinámicas" ID="ID_1998873148" CREATED="1399490093611" MODIFIED="1399490151828"/>
<node TEXT="desafíos" ID="ID_1055878453" CREATED="1399490152248" MODIFIED="1399490155453"/>
<node TEXT="problemáticas" ID="ID_1537689191" CREATED="1399490155737" MODIFIED="1399490161110"/>
</node>
</node>
</node>
</node>
<node TEXT="indagar sobre" ID="ID_1813009579" CREATED="1399490378301" MODIFIED="1399490383953">
<node TEXT="modificación recíproca" ID="ID_1102621075" CREATED="1399490218350" MODIFIED="1399490229106" MOVED="1399490378328">
<node TEXT="Artefactos digitales" ID="ID_1472112438" CREATED="1399490305498" MODIFIED="1399490316081">
<node TEXT="web" ID="ID_1757673351" CREATED="1399490322569" MODIFIED="1399490324020"/>
<node TEXT="Caracter autorreferencial" ID="ID_619165185" CREATED="1399490539695" MODIFIED="1399490550588"/>
</node>
<node TEXT="Comunidades" ID="ID_1161921304" CREATED="1399490316861" MODIFIED="1399490320888"/>
</node>
<node TEXT="Actos de empoderamiento" ID="ID_466668518" CREATED="1399490386581" MODIFIED="1399490391096"/>
<node TEXT="diseño" ID="ID_880277514" CREATED="1399490596032" MODIFIED="1399490730868">
<node TEXT="discursos" ID="ID_305638293" CREATED="1399490730873" MODIFIED="1399490745769"/>
<node TEXT="formas de conocer" ID="ID_727836001" CREATED="1399490735151" MODIFIED="1399490742478"/>
</node>
</node>
</node>
</node>
<node TEXT="Modificación recíproca: Artefactos <-> Comunidades" FOLDED="true" ID="ID_469026124" CREATED="1399490854760" MODIFIED="1399490938891">
<node TEXT="Como problema de diseño" ID="ID_1913530500" CREATED="1399823593742" MODIFIED="1399823600614">
<node TEXT="Jonas" ID="ID_101828336" CREATED="1399490989715" MODIFIED="1399491081001" MOVED="1399823593784">
<node TEXT="Autopoiesis" ID="ID_1460537619" CREATED="1399491085173" MODIFIED="1399491088946">
<node TEXT="Biología" ID="ID_599406798" CREATED="1399491095775" MODIFIED="1399491217236">
<node TEXT="Maturana" ID="ID_1405562663" CREATED="1399491219207" MODIFIED="1399491294472"/>
<node TEXT="Varela" ID="ID_1380074113" CREATED="1399491295155" MODIFIED="1399491297223"/>
</node>
<node TEXT="Sociología" ID="ID_166226476" CREATED="1399491299963" MODIFIED="1399491318658">
<node TEXT="Luhman" ID="ID_1581382538" CREATED="1399491321282" MODIFIED="1399491324824">
<node TEXT="autopoiesis.pdf" LOCALIZED_STYLE_REF="styles.important" ID="ID_1785247824" CREATED="1399492004991" MODIFIED="1400788705984" LINK="project://145D21BE5B372UWMC6AC86NIRGMT3LT8KJUL/Referencias/autopoiesis.pdf">
<pdf_annotation type="PDF_FILE" object_id="0" document_hash="7FAACF548E2B260992C5235698948E862CE4740CBC0F31CA0DF6E73C278657">
<pdf_title>Autopoiesis and Critical Social Systems Theory</pdf_title>
</pdf_annotation>
<node TEXT="Conclusiones" LOCALIZED_STYLE_REF="styles.important" ID="ID_1406531641" CREATED="1399492438848" MODIFIED="1399493043703"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
El hombre es el creador de, y creado por, la sociedad; sociedad y humanos
</p>
<p>
se producen al otro mutualmente. Tratamos de enmarcar la autopoiesis social como un procesos, en el cual encontramos una dialectica de estructuras sociales y actores humanos.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="Alejarse de" ID="ID_726427310" CREATED="1399492443687" MODIFIED="1399492447067">
<node TEXT="Constructivismo" ID="ID_27937311" CREATED="1399492647102" MODIFIED="1399492651880"/>
<node TEXT="Funcionalismo" ID="ID_400398290" CREATED="1399492652164" MODIFIED="1399492656131"/>
</node>
<node TEXT="Acercarse a" ID="ID_1084739893" CREATED="1399492447583" MODIFIED="1399492450096">
<node TEXT="Pensamiento crítico" ID="ID_399746036" CREATED="1399492665333" MODIFIED="1399492670270"/>
<node TEXT="dialéctico" ID="ID_630631940" CREATED="1399492680353" MODIFIED="1399492683818"/>
<node TEXT="Centrado en lo humano" ID="ID_1573327312" CREATED="1399492684046" MODIFIED="1399492688550"/>
</node>
</node>
</node>
</node>
</node>
<node TEXT="Diseño" ID="ID_1739557281" CREATED="1399492734106" MODIFIED="1399492737172">
<node TEXT="Biológico" ID="ID_288289566" CREATED="1399492745991" MODIFIED="1399492796436">
<hook NAME="FirstGroupNode"/>
</node>
<node TEXT="Mental" ID="ID_1333479115" CREATED="1399492748939" MODIFIED="1399492752532"/>
<node TEXT="Social" ID="ID_705011171" CREATED="1399492752768" MODIFIED="1399492754653"/>
<node TEXT="Artefactual" ID="ID_1882654290" CREATED="1399492754945" MODIFIED="1399492757371"/>
<node TEXT="Puentes" ID="ID_272989189" CREATED="1399492796432" MODIFIED="1399492800731">
<hook NAME="SummaryNode"/>
<node TEXT="Artefactos / Social / Mental" ID="ID_467228343" CREATED="1399492854654" MODIFIED="1399492868038"/>
</node>
</node>
</node>
</node>
</node>
<node TEXT="Los artefactos nos transforman" ID="ID_1996454797" CREATED="1399493159110" MODIFIED="1399493165511">
<node TEXT="Postvigostkianos" ID="ID_328726337" CREATED="1399493226739" MODIFIED="1399493230726">
<node TEXT="Salomon" ID="ID_1618972839" CREATED="1399493344810" MODIFIED="1399493347066"/>
</node>
</node>
<node TEXT="Los artefactos tienen política" ID="ID_62678950" CREATED="1399493217914" MODIFIED="1399493223517">
<node TEXT="Winner" ID="ID_555613665" CREATED="1399493334259" MODIFIED="1399493336717"/>
</node>
<node TEXT="Artefactos digitales en los hackerspaces" ID="ID_1724281296" CREATED="1399493416911" MODIFIED="1399493428647" MOVED="1399823636740"/>
<node TEXT="Los artefactos digitales son autorreferenciales" ID="ID_1387526002" CREATED="1399493364880" MODIFIED="1399493378283"/>
</node>
<node TEXT="El quehacer hacker" ID="ID_288928801" CREATED="1399482181769" MODIFIED="1399493963515">
<node TEXT="Múltiples éticas" ID="ID_1413179126" CREATED="1399493971572" MODIFIED="1399493975978">
<node TEXT="Cracker" ID="ID_1875262761" CREATED="1399493978985" MODIFIED="1399494074466">
<hook NAME="FirstGroupNode"/>
</node>
<node TEXT="Software libre" ID="ID_1070199829" CREATED="1399493984917" MODIFIED="1399493988126"/>
<node TEXT="Criptopunk" ID="ID_1295452260" CREATED="1399493988442" MODIFIED="1399494064011"/>
<node TEXT="Tradición liberal" ID="ID_1509838656" CREATED="1399494074459" MODIFIED="1399494089171">
<hook NAME="SummaryNode"/>
<node TEXT="Libertad de expresión" ID="ID_1101930359" CREATED="1399494133344" MODIFIED="1399494144406">
<node TEXT="A través del código" ID="ID_1342263573" CREATED="1399494144412" MODIFIED="1399494151506"/>
</node>
<node TEXT="En crítica a los excesos" ID="ID_814676787" CREATED="1399494152786" MODIFIED="1399494184232">
<node TEXT="De la libertad del mercado" ID="ID_1297137359" CREATED="1399494187352" MODIFIED="1399494193130"/>
<node TEXT="De la intervención del estado" ID="ID_281719567" CREATED="1399494193422" MODIFIED="1399494209906"/>
</node>
</node>
</node>
<node TEXT="Prug / Himanen / Stallman" ID="ID_689473699" CREATED="1399654794152" MODIFIED="1399654811490"/>
</node>
<node TEXT="Los hackerspaces" ID="ID_1198016739" CREATED="1399494425988" MODIFIED="1399494429649">
<node TEXT="Globalmente distribiudos, localmente contextualizados" ID="ID_434059920" CREATED="1399823850221" MODIFIED="1399823860772" MOVED="1399823861314"/>
<node TEXT="CBPP: Dinámcias entre pares" ID="ID_1309578642" CREATED="1399494431915" MODIFIED="1399494448641">
<node TEXT="Gobernanza" ID="ID_48370748" CREATED="1399494436807" MODIFIED="1399494439999"/>
<node TEXT="Propiedad" ID="ID_323595042" CREATED="1399654624489" MODIFIED="1399654630156"/>
<node TEXT="Filiación" ID="ID_189303386" CREATED="1399654630420" MODIFIED="1399654632704"/>
</node>
</node>
<node TEXT="HackBo (y La Galeria)" ID="ID_1917500042" CREATED="1399823833724" MODIFIED="1399823871274"/>
</node>
<node TEXT="Escrito 2" ID="ID_1163940197" CREATED="1399389929684" MODIFIED="1399417794608">
<node TEXT="Referencias" ID="ID_1276702843" CREATED="1403993487084" MODIFIED="1403993503714">
<node TEXT="Design Research Now" ID="ID_1333840682" CREATED="1403536960665" MODIFIED="1403993500402" MOVED="1403993487265">
<node TEXT="Ensayos 1" ID="ID_40190512" CREATED="1403969351718" MODIFIED="1403969358177">
<node TEXT="Bonsiepe, Gui" ID="ID_297941128" CREATED="1403828961378" MODIFIED="1403829422835" MOVED="1403969351752">
<font BOLD="true"/>
<node TEXT="The Uneasy Relationship between Design and Design Research" ID="ID_1172849070" CREATED="1403828985050" MODIFIED="1403829006507">
<node TEXT="On the limits of design science" ID="ID_944362806" CREATED="1403829046145" MODIFIED="1403829046145"/>
<node TEXT="‘Designing’ and projecting" ID="ID_689260831" CREATED="1403829057754" MODIFIED="1403829057754"/>
<node TEXT="How has the theme of design research /design science come to
assume greater significance?" ID="ID_792733629" CREATED="1403829086006" MODIFIED="1403829089051"/>
<node TEXT="Science and design" ID="ID_1207227244" CREATED="1403829129108" MODIFIED="1403829129108"/>
<node TEXT="Reflection/theory and design" ID="ID_1542469308" CREATED="1403829147922" MODIFIED="1403829147922"/>
<node TEXT="Design as an object of criticism" ID="ID_1738837641" CREATED="1403829158993" MODIFIED="1403829158993"/>
<node TEXT="Research in class" ID="ID_699077765" CREATED="1403829177102" MODIFIED="1403829177102">
<node TEXT="Endogenous design research" ID="ID_157976729" CREATED="1403829218926" MODIFIED="1403829218926"/>
<node TEXT="Exogenous design research" ID="ID_136547471" CREATED="1403829231724" MODIFIED="1403829231724"/>
</node>
<node TEXT="Innovation and Entwerfen" ID="ID_993548606" CREATED="1403829256177" MODIFIED="1403829256177"/>
<node TEXT="The foundations of design" ID="ID_862675520" CREATED="1403829349828" MODIFIED="1403829349828"/>
<node TEXT="From discourses to viscourses" ID="ID_769727845" CREATED="1403829369970" MODIFIED="1403829369970"/>
<node TEXT="Postscript" ID="ID_988120247" CREATED="1403829389895" MODIFIED="1403829389895"/>
</node>
</node>
<node TEXT="Cross, Nigel" ID="ID_653527467" CREATED="1403708851381" MODIFIED="1403829416319" MOVED="1403969362154">
<font BOLD="true"/>
<node TEXT="From a Design Science to a Design Discipline:
Understanding Designerly Ways of Knowing
and Thinking" ID="ID_1408947125" CREATED="1403829433055" MODIFIED="1403829445947">
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<node TEXT="Design as a discipline" ID="ID_784525340" CREATED="1403829575224" MODIFIED="1403829575224"/>
<node TEXT="Design research" ID="ID_1608806839" CREATED="1403829584761" MODIFIED="1403829584761">
<node TEXT="tipos" ID="ID_1525934812" CREATED="1403829622129" MODIFIED="1403829719914">
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<node TEXT="Designerly ways of knowing" ID="ID_1009684377" CREATED="1403829826950" MODIFIED="1403829826950">
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<html>
<head>
</head>
<body>
<p>
La unión de estas tres crea puentes con Artefactos, Social, Mental, Biológico. Aunque Luhmann se distancia de lo humano, Fusch lo pone en el centro
</p>
<p>
y esto permite el diálogo de nuevo.
</p>
</body>
</html>
</richcontent>
<node TEXT="Personas" ID="ID_819049069" CREATED="1403653139960" MODIFIED="1403653143246"/>
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<node TEXT="Productos" ID="ID_1435322518" CREATED="1403653146154" MODIFIED="1403653155871"/>
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</node>
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<node TEXT="Buchanan, Richard" ID="ID_1106906124" CREATED="1403708558250" MODIFIED="1403716816216" MOVED="1403969373407">
<font BOLD="true"/>
<node TEXT="Strategies of Design Research: Productive Science and Rhetorical Inquiry" ID="ID_1034690243" CREATED="1403716755390" MODIFIED="1403716761045">
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<node TEXT="estudia" ID="ID_1424856017" CREATED="1403709272734" MODIFIED="1403709295358">
<node TEXT="Cómo trabajan los diseñadores" ID="ID_1570935347" CREATED="1403709274497" MODIFIED="1403709317238">
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</node>
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<node TEXT="Artefactos como argumentos" ID="ID_1542694591" CREATED="1403716324377" MODIFIED="1403716334921">
<node TEXT="efectivos" ID="ID_1603229834" CREATED="1403716337630" MODIFIED="1403716341404"/>
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<node TEXT="usables" ID="ID_958014438" CREATED="1403716345541" MODIFIED="1403716347017"/>
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<node TEXT="Estrategias" ID="ID_1232507712" CREATED="1403710573933" MODIFIED="1403710578179" MOVED="1403710583612"/>
<node TEXT="Tácticas" ID="ID_688746634" CREATED="1403710587141" MODIFIED="1403710594933"/>
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</node>
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<node TEXT="Simon" ID="ID_1135420260" CREATED="1403710083477" MODIFIED="1403711276172" MOVED="1403710129166" VSHIFT="-10">
<node TEXT="Design Science" ID="ID_1492529288" CREATED="1403710135839" MODIFIED="1403710287646"/>
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<node TEXT="Schön" ID="ID_557064531" CREATED="1403710061338" MODIFIED="1403711256073">
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<node TEXT="Reflective practitioner" ID="ID_221144649" CREATED="1403710360737" MODIFIED="1403710375699"/>
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<node TEXT="Dewey" ID="ID_369700190" CREATED="1403710079532" MODIFIED="1403711280728" VSHIFT="10">
<node TEXT="common-sense inquiry" ID="ID_894959609" CREATED="1403710386528" MODIFIED="1403710410002"/>
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</node>
</node>
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<node TEXT="Krippendorff, Klaus" ID="ID_1981348420" CREATED="1403716719917" MODIFIED="1403723626399" MOVED="1403969382233">
<font BOLD="true"/>
<node TEXT="Design Research, an Oxymoron?" ID="ID_1251862407" CREATED="1403723069408" MODIFIED="1403723074668">
<node TEXT="Estructura" ID="ID_303654198" CREATED="1403723334519" MODIFIED="1404081945019">
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</node>
<node TEXT="Motivaciones
diseñadores" ID="ID_1258316744" CREATED="1403723345289" MODIFIED="1403723352756">
<node TEXT="Retos" ID="ID_1443294580" CREATED="1403723354612" MODIFIED="1403723436870">
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<node TEXT="Opoertunidades" ID="ID_1547262015" CREATED="1403723358075" MODIFIED="1403723360682"/>
<node TEXT="Posibilidades de variación" ID="ID_197283379" CREATED="1403723361302" MODIFIED="1403723368682"/>
</node>
<node TEXT="Centrado en
los humanos" ID="ID_1767765062" CREATED="1403723895187" MODIFIED="1403723928358"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
Acá dije que podían empezar las actividades de diseño de Ubakye.
</p>
</body>
</html>
</richcontent>
<node TEXT="Posibles futuros" ID="ID_1491280806" CREATED="1403724112857" MODIFIED="1403724115833"/>
<node TEXT="Cómo habitarlos" ID="ID_724529508" CREATED="1403724116205" MODIFIED="1403724119534"/>
<node TEXT="Experimentar con la variación" ID="ID_1251761504" CREATED="1403724122649" MODIFIED="1403724173997"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
The variability of interest to designers has more to do with people cultural
</p>
<p>
commitments, habits, and values
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Caminos realistas" ID="ID_1570474544" CREATED="1403724206268" MODIFIED="1403724210090"/>
<node TEXT="propuestas de diseño (proyectos)
que involucran a los "stakeholders"" ID="ID_1546221741" CREATED="1403724259458" MODIFIED="1403724481165"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Without a network of supportive and creative
</p>
<p>
stakeholders, a design cannot be realised
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Science for Design" ID="ID_1530002003" CREATED="1403726146020" MODIFIED="1403726220930">
<node TEXT="Crear posibilidades /
ampliar espacio de diseño" ID="ID_673690266" CREATED="1403726231246" MODIFIED="1403726252769"/>
<node TEXT="Examinar sus propios métodos
[Undiscipline]" ID="ID_1755757542" CREATED="1403726286586" MODIFIED="1403726449431"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
¿Desdisciplina?
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Crear variaciones" ID="ID_1930008509" CREATED="1403726449428" MODIFIED="1403726477143"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
 variability is a relational concept,
</p>
<p>
relating human agency to the environment; to what can be done with something
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT=" participate in stakeholder networks
with compelling proposals" ID="ID_1817485070" CREATED="1403726811019" MODIFIED="1403726933422"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
design must remain undisciplined but it cannot be totally free when it intends to suc-
</p>
<p>
ceed. For designers, success means enrolling stakeholders into the project of their design.
</p>
<p>
This is what keeps design responsive to the conceptions, desires and capabilities of others,
</p>
<p>
and it ‘disciplines’ the necessarily unruly design professionals
</p>
</body>
</html>
</richcontent>
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<node TEXT="Intercambiar narrativas" ID="ID_1998887725" CREATED="1403726935038" MODIFIED="1403726961532"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
processes of exchanging narratives with them about possible fu-
</p>
<p>
tures
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Diseñemos nuestro propio futuro" ID="ID_1570727113" CREATED="1403727064457" MODIFIED="1403727131781">
<font BOLD="true"/>
<richcontent TYPE="NOTE">
<html>
<head>
</head>
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<p>
Quitar los velos del conocimiento para hacerlo.
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Flopology" ID="ID_387808323" CREATED="1403727182905" MODIFIED="1403727240024">
<font BOLD="true"/>
<richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
systematically studying why they failed is an important source of
</p>
<p>
changing design practices from within.
</p>
</body>
</html>
</richcontent>
<node TEXT="Smalltalk / Lisp" ID="ID_1252318371" CREATED="1403727240021" MODIFIED="1403727493587"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
Una falla de Smalltalk o Lisp en ser popupar podría tener que ver con su "pureza" (objetual o funcional) los ecosistemas desarticulados,
</p>
<p>
pero como quiera que sea, las explicaciones de por qué lo hicieron no corresponden a aproximaciones sistemáticas!
</p>
<p>
</p>
<p>
Podría la flopoloy ser interesante para Jose?
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
</node>
</node>
<node TEXT="Autores" ID="ID_1187833743" CREATED="1403723289331" MODIFIED="1403723307250">
<node TEXT="Herbert Simon" ID="ID_1101744588" CREATED="1403723309154" MODIFIED="1403723542993">
<node TEXT="Resolución
de problemas" ID="ID_1623147403" CREATED="1403723411199" MODIFIED="1403723418529">
<node TEXT="presente" ID="ID_1202084623" CREATED="1403723419771" MODIFIED="1403723424504"/>
<node TEXT="deseable" ID="ID_313849054" CREATED="1403723424709" MODIFIED="1403723426557"/>
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</node>
<node TEXT="Horst Rittel" ID="ID_255401737" CREATED="1403723543691" MODIFIED="1403723592301">
<node TEXT="‘tame problems’" ID="ID_1985136458" CREATED="1403723608629" MODIFIED="1403723610709"/>
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<node TEXT="Bruno Latour" ID="ID_1570502890" CREATED="1403748325180" MODIFIED="1403748445595">
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<node TEXT="Steve Woolgar" ID="ID_1341116558" CREATED="1403748423594" MODIFIED="1403748427424"/>
<node TEXT="5 estados de la
investigación científica" ID="ID_702311520" CREATED="1403748445590" MODIFIED="1403748484619">
<hook NAME="SummaryNode"/>
<node TEXT="" ID="ID_1659365110" CREATED="1403748991476" MODIFIED="1403748997689">
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<node TEXT="Heissenberg" ID="ID_487795504" CREATED="1403753110357" MODIFIED="1403753115784" MOVED="1403753129498"/>
</node>
</node>
</node>
<node TEXT="Stappers, Pieter Jan" ID="ID_213605834" CREATED="1403753479906" MODIFIED="1403753490603" MOVED="1403969388248">
<font BOLD="true"/>
<node TEXT="Doing Design as a Part of Doing Research" ID="ID_662317967" CREATED="1403799691779" MODIFIED="1403799694972">
<node TEXT="Estructura" ID="ID_857719203" CREATED="1403799260126" MODIFIED="1404081965866" MOVED="1403799691795">
<node TEXT="What are ‘design’ and ‘research’?" ID="ID_5557799" CREATED="1403799653830" MODIFIED="1403799663683">
<node TEXT="Ciencia / Diseño: aparentemente separadas" ID="ID_906702664" CREATED="1403799417482" MODIFIED="1403799435040" MOVED="1403799653850">
<node TEXT="tradiciones culturales" ID="ID_708522972" CREATED="1403799439840" MODIFIED="1403799444378"/>
<node TEXT="búsquedas" ID="ID_798727087" CREATED="1403799444806" MODIFIED="1403799447645"/>
</node>
<node TEXT="Pero no tanto" ID="ID_555097598" CREATED="1403799448462" MODIFIED="1403799650471" MOVED="1403799667949"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Both design
</p>
<p>
and research are characterised by iterative cycles of generating ideas and confronting them
</p>
<p>
with the world.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Designing as a cognitive activity" ID="ID_1925938141" CREATED="1403799943020" MODIFIED="1403802083230"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
¿En el mismo sentido que Simon?
</p>
</body>
</html>
</richcontent>
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<node TEXT="Características" ID="ID_318491633" CREATED="1403799998870" MODIFIED="1403800004843" MOVED="1403802115380">
<node TEXT="comunicar" ID="ID_898301058" CREATED="1403800024644" MODIFIED="1403800311053">
<hook NAME="FirstGroupNode"/>
<font BOLD="true"/>
<richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
They can communicate with all specialisms and specialists involved
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="integrar" ID="ID_1583279097" CREATED="1403800053926" MODIFIED="1403800392498"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
They can integrate the (often mismatching) inputs from specialisms
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
<node TEXT="T Shaped - Valve" ID="ID_1770674101" CREATED="1403800119827" MODIFIED="1403800125295">
<hook NAME="SummaryNode"/>
</node>
<node TEXT="actuar" ID="ID_1796303111" CREATED="1403800070232" MODIFIED="1403800383232"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
They can act in the absence of complete information
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
<node TEXT="enfocarse" ID="ID_444194217" CREATED="1403800264204" MODIFIED="1403800382720"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
They retain focus on realising the product throughout the process
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
</node>
<node TEXT="pensamientos" ID="ID_1773647593" CREATED="1403800539755" MODIFIED="1403800547989" MOVED="1403802119212">
<node TEXT="evaluativo" ID="ID_75747714" CREATED="1403800549287" MODIFIED="1403801718947">
<hook NAME="FirstGroupNode"/>
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<node TEXT="generativo" ID="ID_1072154471" CREATED="1403800579532" MODIFIED="1403800584520"/>
<node TEXT="ambos usados en procesos creativos" ID="ID_322363289" CREATED="1403801718942" MODIFIED="1403801799006">
<hook NAME="SummaryNode"/>
</node>
</node>
</node>
</node>
<node TEXT="Designing as a part of research" ID="ID_880293444" CREATED="1403802433218" MODIFIED="1403802436453">
<node TEXT="Hermanos Wright" ID="ID_1489397064" CREATED="1403803124870" MODIFIED="1403803132361"/>
</node>
<node TEXT="How does this fit in a general scheme of research?" ID="ID_382375492" CREATED="1403802965497" MODIFIED="1403802968157">
<node TEXT="" ID="ID_618417784" CREATED="1403803356509" MODIFIED="1403803420971">
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<node TEXT="Design Research" ID="ID_271588740" CREATED="1403804029660" MODIFIED="1403804055182">
<node TEXT="punto medio" ID="ID_693350296" CREATED="1403803926102" MODIFIED="1403803949759" MOVED="1403804029673">
<node TEXT="básica / disciplinaria" ID="ID_247468514" CREATED="1403803950770" MODIFIED="1403803993048"/>
<node TEXT="aplicada / (interdisciplinaria?)" ID="ID_497703206" CREATED="1403803971444" MODIFIED="1403803988016"/>
</node>
<node TEXT="sabores" ID="ID_1323576419" CREATED="1403804056882" MODIFIED="1403804059545">
<node TEXT="research in a design context" ID="ID_243698941" CREATED="1403812176277" MODIFIED="1403812180934"/>
<node TEXT="design-inclusive research" ID="ID_318056427" CREATED="1403812224167" MODIFIED="1403812226047"/>
<node TEXT=" practice-based design research" ID="ID_1925315510" CREATED="1403812264922" MODIFIED="1403812267225"/>
</node>
</node>
</node>
</node>
<node TEXT="What? The value of explorative studies" ID="ID_1007870909" CREATED="1403812304465" MODIFIED="1403812305828"/>
<node TEXT="How? The value of prototypes" ID="ID_228144692" CREATED="1403812473268" MODIFIED="1403812476548">
<node TEXT="El lenguaje de la experiencia" ID="ID_635277271" CREATED="1403816041090" MODIFIED="1403816134597"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
[Prototypes] speak the language of experience, which unites us
</p>
<p>
in the world- [They] serve as
</p>
<p>
carriers, and realising these shared experiences facilitates communication
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<font SIZE="11" BOLD="true"/>
</node>
</node>
<node TEXT="Where? The value of design studios" ID="ID_35417104" CREATED="1403816326412" MODIFIED="1403816328818">
<node TEXT="espacios maker/hacker" ID="ID_828446695" CREATED="1403816715551" MODIFIED="1403816730667">
<node TEXT="Seein Spaces" ID="ID_1323438481" CREATED="1403816744417" MODIFIED="1403816750532"/>
</node>
</node>
<node TEXT="Conclusiones" ID="ID_61701004" CREATED="1403816707076" MODIFIED="1403816709830">
<node TEXT="A modo de prototipo" ID="ID_1396794159" CREATED="1403816934925" MODIFIED="1403816948664"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Therefore this argument should not be taken as proposing a general or definitive solution
</p>
<p>
for the field, the logical outcome of how the world must be. But rather, as a design proto-
</p>
<p>
type, it demonstrates a way in which designers can work in research and tries to practise
</p>
<p>
what I preached above, to feed the insights from along the way back into the participating
</p>
<p>
professions, not just present the outcome.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
<node TEXT="Autores" ID="ID_996196341" CREATED="1403799263277" MODIFIED="1403799265549" MOVED="1403799700570">
<node TEXT="Frayling" ID="ID_1168936056" CREATED="1403799342777" MODIFIED="1403799345351"/>
<node TEXT="Sanders" ID="ID_387563805" CREATED="1403799353239" MODIFIED="1403799355082"/>
<node TEXT="Stokes" ID="ID_101536159" CREATED="1403803084234" MODIFIED="1404081985058">
<arrowlink SHAPE="CUBIC_CURVE" COLOR="#000000" WIDTH="2" TRANSPARENCY="80" FONT_SIZE="9" FONT_FAMILY="SansSerif" DESTINATION="ID_618417784" STARTINCLINATION="699;0;" ENDINCLINATION="238;67;" STARTARROW="DEFAULT" ENDARROW="DEFAULT"/>
</node>
<node TEXT="Vannevar Bush" ID="ID_1208378932" CREATED="1403803115099" MODIFIED="1404081990618">
<arrowlink SHAPE="CUBIC_CURVE" COLOR="#000000" WIDTH="2" TRANSPARENCY="80" FONT_SIZE="9" FONT_FAMILY="SansSerif" DESTINATION="ID_618417784" STARTINCLINATION="657;0;" ENDINCLINATION="442;82;" STARTARROW="DEFAULT" ENDARROW="DEFAULT"/>
</node>
<node TEXT="Harré" ID="ID_686658665" CREATED="1403803712850" MODIFIED="1403803716023"/>
<node TEXT="Feyerabend" ID="ID_32984225" CREATED="1403803757757" MODIFIED="1403803759775"/>
<node TEXT="Horváth" ID="ID_1382954925" CREATED="1403803884553" MODIFIED="1403803886603"/>
<node TEXT="Weinberg" ID="ID_1038702020" CREATED="1403812669920" MODIFIED="1403812671913"/>
<node TEXT="Keller" ID="ID_1755362799" CREATED="1403816567281" MODIFIED="1403816569331"/>
</node>
</node>
</node>
</node>
<node TEXT="Investigación" ID="ID_13933487" CREATED="1403969409495" MODIFIED="1403969420322">
<node TEXT="Chamberlain, Paul" ID="ID_814368668" CREATED="1403819183950" MODIFIED="1403969554463" MOVED="1403969431125">
<font BOLD="true"/>
</node>
<node TEXT="Gardner, Peter" ID="ID_756153709" CREATED="1403890195284" MODIFIED="1403890953747" MOVED="1403969431139">
<font BOLD="true"/>
</node>
<node TEXT="Lawton, Rebecca" ID="ID_917292709" CREATED="1403890227176" MODIFIED="1403890953751" MOVED="1403969431152">
<font BOLD="true"/>
</node>
<node TEXT="Shape of Things to Come" ID="ID_69560435" CREATED="1403969554459" MODIFIED="1403969566107">
<hook NAME="SummaryNode"/>
<node ID="ID_259928312" CREATED="1403969568790" MODIFIED="1403969568790"><richcontent TYPE="NODE">
<html>
<head>
</head>
<body>
<p>
Haptics
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Keller, Ianus" ID="ID_1969293955" CREATED="1403890924158" MODIFIED="1403890965571" VSHIFT="30" MOVED="1403969436168">
<font BOLD="true"/>
<node TEXT="For Inspiration Only" ID="ID_776860856" CREATED="1403891791725" MODIFIED="1403891791725">
<node TEXT="Background" ID="ID_310657022" CREATED="1403892209886" MODIFIED="1403892214595">
<node TEXT="Living with the prototype" ID="ID_1890266489" CREATED="1403892215797" MODIFIED="1403892222563">
<node TEXT=""eating your own dog food"" ID="ID_1864243286" CREATED="1403892261644" MODIFIED="1403892279658"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
Filosofía hacker/unix.
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
<node TEXT="Methods" ID="ID_692346640" CREATED="1403892298923" MODIFIED="1403892302535">
<node TEXT="Mix" ID="ID_962834582" CREATED="1403892499534" MODIFIED="1403892502224">
<node TEXT="Theoretic exploration" ID="ID_1424632717" CREATED="1403892484827" MODIFIED="1403892496802" MOVED="1403892499556"/>
<node TEXT="Etnographic observations" ID="ID_205026269" CREATED="1403892503989" MODIFIED="1403892514947"/>
<node TEXT="interaction design explorations" ID="ID_514024820" CREATED="1403892518251" MODIFIED="1403892524733"/>
<node TEXT="usability experiments" ID="ID_80103386" CREATED="1403892525104" MODIFIED="1403892530687"/>
<node TEXT="action research through
working prototypes" ID="ID_1992805672" CREATED="1403892535888" MODIFIED="1403892555018"/>
</node>
<node TEXT="mind mapping" ID="ID_1212422888" CREATED="1403900163080" MODIFIED="1403900166721"/>
</node>
<node TEXT="Results" ID="ID_362088431" CREATED="1403900147241" MODIFIED="1403900150411">
<node TEXT="Not a solution but a plataform to develop
tools and living with prototyes" ID="ID_1217486282" CREATED="1403898721506" MODIFIED="1403898968360" MOVED="1403900159216"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
Muy similar a como sería HackBo y el proyecto planteado con Adriana.
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Considerations for a collecting tool
derived from contextual inquiry" ID="ID_1170204048" CREATED="1403898968355" MODIFIED="1403899134814" MOVED="1403900159243">
<attribute NAME="victor" VALUE=""/>
<node TEXT="estructura" ID="ID_1246972168" CREATED="1403899292134" MODIFIED="1403899302253">
<node TEXT="Active Collecting" ID="ID_1959907973" CREATED="1403899013313" MODIFIED="1403899017344" MOVED="1403899292160"/>
<node TEXT="Merger: digital + physical" ID="ID_1180201962" CREATED="1403899017612" MODIFIED="1403899032824" MOVED="1403899307545"/>
<node TEXT="Visual interaction" ID="ID_270833404" CREATED="1403899034797" MODIFIED="1403899040564" MOVED="1403899307560"/>
<node TEXT="Serendipitous encounters" ID="ID_657164242" CREATED="1403899040983" MODIFIED="1403899050113" MOVED="1403899307574"/>
<node TEXT="Breaking the rhythm and
involving the body" ID="ID_1522020940" CREATED="1403899051449" MODIFIED="1403899072537" MOVED="1403899307588"/>
<node TEXT="Social aspects of visual material" ID="ID_279513767" CREATED="1403899080024" MODIFIED="1403899097720" MOVED="1403899307600"/>
</node>
<node TEXT="idea!" ID="ID_328311924" CREATED="1403899309961" MODIFIED="1403899317864">
<font BOLD="true"/>
<node TEXT="Drone collector" ID="ID_1339930514" CREATED="1403899321100" MODIFIED="1403899423311"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
Los espacios físicos y los virtuales serían parecidos, como una foto. La interacción algoritmo/humano,
</p>
<p>
ayuda a organizar los espacios para que luego los drones los dejen como está en la foto y agreguen
</p>
<p>
metainformación a los objetos y los proyectos a los que pertenecen.
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
<node TEXT="proyecto / prototipo" ID="ID_762261580" CREATED="1403899652792" MODIFIED="1403900608338" MOVED="1403900159257">
<node TEXT="no era el tema de la experimentación
sino un instrumento en ella" ID="ID_1720498503" CREATED="1403899662397" MODIFIED="1403900627804">
<node TEXT="Saikaly" ID="ID_704112222" CREATED="1403899683576" MODIFIED="1403899766262">
<font BOLD="true"/>
</node>
</node>
<node TEXT="" ID="ID_370810577" CREATED="1403900617658" MODIFIED="1403900617658">
<node TEXT="demuestra" ID="ID_860888412" CREATED="1403900629807" MODIFIED="1403900641774">
<hook NAME="FirstGroupNode"/>
</node>
<node TEXT="genera" ID="ID_502701714" CREATED="1403900633561" MODIFIED="1403900635341"/>
<node TEXT="conocimiento" ID="ID_1641345482" CREATED="1403900641770" MODIFIED="1403900648943">
<hook NAME="SummaryNode"/>
</node>
</node>
</node>
</node>
<node TEXT="Discussion" ID="ID_178749994" CREATED="1403900330622" MODIFIED="1403900334408"/>
<node TEXT="Acknowledgements" ID="ID_1030475262" CREATED="1403904876344" MODIFIED="1403904889452"/>
</node>
</node>
<node TEXT="Frens, Joep" ID="ID_169998010" CREATED="1403891801363" MODIFIED="1403891826184" VSHIFT="20" MOVED="1403969451857">
<font BOLD="true"/>
<node TEXT="Research through Design: a Camera Case Study" ID="ID_1694840303" CREATED="1403891820121" MODIFIED="1403891820121">
<node TEXT="estructura" ID="ID_197729006" CREATED="1403905734539" MODIFIED="1403905738037">
<node TEXT="Introduction" ID="ID_1367094976" CREATED="1403905585291" MODIFIED="1403905588636" MOVED="1403905734553"/>
<node TEXT="Approach and research question" ID="ID_1222169165" CREATED="1403905677036" MODIFIED="1403905685989" MOVED="1403905743376"/>
<node TEXT="Research through design" ID="ID_1045788882" CREATED="1403905688658" MODIFIED="1403905698382" MOVED="1403905743387">
<node TEXT="Action research" ID="ID_681710004" CREATED="1403905823176" MODIFIED="1403905953456" VSHIFT="-20">
<node TEXT="no generalizable" ID="ID_716820978" CREATED="1403905835169" MODIFIED="1403905839375"/>
</node>
</node>
<node TEXT="Four questions and answers" ID="ID_1227300466" CREATED="1403907262652" MODIFIED="1403907271307">
<node TEXT="on what will this new interaction
paradigm be based?" ID="ID_1809939653" CREATED="1403907290807" MODIFIED="1403908126716">
<node TEXT="Rich interaction" ID="ID_420604274" CREATED="1403907329673" MODIFIED="1403907336140">
<node TEXT="Starting from peple's skills" ID="ID_404469897" CREATED="1403907350143" MODIFIED="1403907361719"/>
<node TEXT="aesthetic interaction" ID="ID_954646013" CREATED="1403907403342" MODIFIED="1403907410009"/>
<node TEXT="ingration" ID="ID_1725953514" CREATED="1403907411856" MODIFIED="1403907416860">
<node TEXT="form" ID="ID_374904655" CREATED="1403907418796" MODIFIED="1403907421989"/>
<node TEXT="interaction" ID="ID_970547025" CREATED="1403907422720" MODIFIED="1403907426778"/>
<node TEXT="function" ID="ID_869857886" CREATED="1403907427261" MODIFIED="1403907437008"/>
</node>
</node>
</node>
<node TEXT="What is the solution domain on
this new interaction paradigm?" ID="ID_405035743" CREATED="1403907560439" MODIFIED="1403908122261"/>
<node TEXT="How does sucha a new interaction
paradigm compare to the old one?" ID="ID_1080564327" CREATED="1403908089539" MODIFIED="1403908116721"/>
<node TEXT="How can this new interaction
paradigm be characterised?" ID="ID_688102666" CREATED="1403908179726" MODIFIED="1403908199571"/>
</node>
<node TEXT="Closing remarks" ID="ID_1805584567" CREATED="1403908250796" MODIFIED="1403908256967">
<node TEXT="El diseño pregunta
distintas preguntas" ID="ID_1061497891" CREATED="1403908328088" MODIFIED="1403985161103">
<arrowlink SHAPE="CUBIC_CURVE" COLOR="#000000" WIDTH="2" TRANSPARENCY="80" FONT_SIZE="9" FONT_FAMILY="SansSerif" DESTINATION="ID_1767765062" STARTINCLINATION="170;0;" ENDINCLINATION="2258;0;" STARTARROW="NONE" ENDARROW="DEFAULT"/>
<node TEXT="¿Cómo se sentirá?" ID="ID_1730763318" CREATED="1403908358725" MODIFIED="1403908389528"/>
<node TEXT="¿Por qué lo queremos?" ID="ID_1638522906" CREATED="1403908365742" MODIFIED="1403908379448"/>
<node TEXT="¿Cómo se usará?" ID="ID_373257285" CREATED="1403908391372" MODIFIED="1403908408781"/>
</node>
</node>
</node>
<node TEXT="autores" ID="ID_1363721882" CREATED="1403905745202" MODIFIED="1403905752270">
<node TEXT="Archer" ID="ID_1181577027" CREATED="1403905779378" MODIFIED="1403906022568">
<arrowlink SHAPE="CUBIC_CURVE" COLOR="#000000" WIDTH="2" TRANSPARENCY="80" FONT_SIZE="9" FONT_FAMILY="SansSerif" DESTINATION="ID_681710004" STARTINCLINATION="260;0;" ENDINCLINATION="170;69;" STARTARROW="NONE" ENDARROW="DEFAULT"/>
</node>
<node TEXT="Hummels" ID="ID_1962710623" CREATED="1403905990906" MODIFIED="1403905995328"/>
</node>
</node>
</node>
<node TEXT="Manzini, Ezio" ID="ID_1487659531" CREATED="1403969752403" MODIFIED="1403969991034">
<hook NAME="FirstGroupNode"/>
<font BOLD="true"/>
</node>
<node TEXT="Meroni, Anna" ID="ID_1882573976" CREATED="1403969771445" MODIFIED="1403969991039">
<font BOLD="true"/>
</node>
<node TEXT="Emerging User Demands for Sustainable Solutions, EMUDE" ID="ID_1403949814" CREATED="1403891920895" MODIFIED="1403891970103" MOVED="1403969795542">
<hook NAME="SummaryNode"/>
<node TEXT="Estructura" ID="ID_219968132" CREATED="1403908646710" MODIFIED="1403908648932">
<node TEXT="Abstract" ID="ID_1964866709" CREATED="1403908649991" MODIFIED="1403908652441">
<node TEXT="innovación social emergente" ID="ID_1635972471" CREATED="1403908786545" MODIFIED="1403908793869" MOVED="1403908970887"/>
<node TEXT="Coevolución" ID="ID_402198773" CREATED="1403908653469" MODIFIED="1403908657235">
<node TEXT="innovación en
productos/servicios" ID="ID_857748290" CREATED="1403908657998" MODIFIED="1403908673148"/>
<node TEXT="demandas de los usuarios
emergentes y sostenibles" ID="ID_203604399" CREATED="1403908690456" MODIFIED="1403908715239"/>
</node>
</node>
<node TEXT="Reseach background and questions" ID="ID_560022801" CREATED="1403908978927" MODIFIED="1403908996259">
<node TEXT="The transition towards sustainability" ID="ID_949337315" CREATED="1403909197099" MODIFIED="1403909209517"/>
<node TEXT="Promising cases" ID="ID_662068696" CREATED="1403909303011" MODIFIED="1403909308159"/>
<node TEXT="The EMUDE questions" ID="ID_1486643070" CREATED="1403956220413" MODIFIED="1403956226572"/>
</node>
<node TEXT="Method" ID="ID_1431829523" CREATED="1403956957164" MODIFIED="1403956959276">
<node TEXT="" ID="ID_1846629684" CREATED="1403957332088" MODIFIED="1403957332088">
<node TEXT="observar" ID="ID_1160820371" CREATED="1403957105283" MODIFIED="1403957125195" MOVED="1403957332105">
<node TEXT="Comunidades creativas" ID="ID_487234015" CREATED="1403957127043" MODIFIED="1403957132087"/>
</node>
<node TEXT="madurar vía" ID="ID_1633736610" CREATED="1403957228368" MODIFIED="1403957234128" MOVED="1403957336279">
<node TEXT="Diffused Social Enterprise" ID="ID_795784346" CREATED="1403957235395" MODIFIED="1403957243373"/>
</node>
</node>
<node TEXT="hipótesis" ID="ID_143883317" CREATED="1403957321604" MODIFIED="1403957329088"/>
<node TEXT="Virtuous circle" ID="ID_1526376242" CREATED="1403957526900" MODIFIED="1403959882928">
<hook URI="project://145D21BE5B372UWMC6AC86NIRGMT3LT8KJUL/Imagenes/circulo-virtuoso.png" SIZE="0.640187" NAME="ExternalObject"/>
<node TEXT="proceso" ID="ID_1921334138" CREATED="1403957599230" MODIFIED="1403957617556">
<node TEXT="Observación directa" ID="ID_867496202" CREATED="1403957618575" MODIFIED="1403957622636">
<node TEXT="Observación de campo" ID="ID_800441838" CREATED="1403957867144" MODIFIED="1403957871672"/>
<node TEXT="quasi-ethnographic" ID="ID_218665724" CREATED="1403960250973" MODIFIED="1403960262221">
<node TEXT="basado en" ID="ID_550714687" CREATED="1403960320853" MODIFIED="1403960327550">
<node TEXT="entrevistas directa" ID="ID_1862162297" CREATED="1403960328689" MODIFIED="1403960336498"/>
<node TEXT="fotografíar" ID="ID_408108265" CREATED="1403960337229" MODIFIED="1403960343007"/>
<node TEXT="coleccionar evidencias" ID="ID_1560819848" CREATED="1403960352886" MODIFIED="1403960356650"/>
</node>
<node TEXT="Guiado por" ID="ID_180296754" CREATED="1403960423412" MODIFIED="1403960427517">
<node TEXT="herramientas" ID="ID_1894732835" CREATED="1403960436012" MODIFIED="1403960465593">
<hook NAME="FirstGroupNode"/>
</node>
<node TEXT="formátos" ID="ID_1574415242" CREATED="1403960451454" MODIFIED="1403960455079"/>
<node TEXT="específicos" ID="ID_722174791" CREATED="1403960465590" MODIFIED="1403960472415">
<hook NAME="SummaryNode"/>
</node>
</node>
<node TEXT="Acompañado de" ID="ID_324581454" CREATED="1403960513323" MODIFIED="1403960521844">
<node TEXT="Cuaderno específico" ID="ID_855984051" CREATED="1403960522743" MODIFIED="1403960536778">
<font BOLD="true"/>
</node>
</node>
</node>
</node>
<node TEXT="Conceptualización" ID="ID_408196690" CREATED="1403957623104" MODIFIED="1403957627624"/>
<node TEXT="Propuestas" ID="ID_1233473421" CREATED="1403957628960" MODIFIED="1403957632668">
<node TEXT="6 clusters" ID="ID_88990381" CREATED="1403960893842" MODIFIED="1403960900365"/>
</node>
</node>
</node>
</node>
<node TEXT="Resultados" ID="ID_282046743" CREATED="1403960945066" MODIFIED="1403960948462">
<node TEXT="The concept of diffused creativity" ID="ID_124195981" CREATED="1403965437250" MODIFIED="1403965455127"/>
<node TEXT="The concept of Difussed Social Enterprise" ID="ID_1605439371" CREATED="1403965502935" MODIFIED="1403965513524">
<node TEXT="bienestar ante la crisis
del estado de bienestar" ID="ID_539001757" CREATED="1403965610687" MODIFIED="1403965623453"/>
<node TEXT="integración" ID="ID_642979306" CREATED="1403965769978" MODIFIED="1403965774264">
<node TEXT="macroescenarios" ID="ID_1364068536" CREATED="1403965775203" MODIFIED="1403965779646"/>
<node TEXT="microescenarios" ID="ID_1806580765" CREATED="1403965780144" MODIFIED="1403965783389"/>
</node>
<node TEXT="enabling platforms" ID="ID_845720008" CREATED="1403967748612" MODIFIED="1403967755791"/>
</node>
<node TEXT="Agenda política" ID="ID_856575765" CREATED="1403967816421" MODIFIED="1403967819471" MOVED="1403968034589">
<node TEXT="Core part of European
Communyty objectives" ID="ID_1322549224" CREATED="1403968124378" MODIFIED="1403968159004">
<node TEXT="Innovation capability in a
knowledge based economy" ID="ID_1083434763" CREATED="1403967830329" MODIFIED="1403967848957" MOVED="1403968124405"/>
<node TEXT="Decoupling of economic growth
and enviromental impact" ID="ID_1170420941" CREATED="1403967851059" MODIFIED="1403967918914" MOVED="1403968163493"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
Incluso se puede cuestionar la idea de crecimiento económico como propósito.
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Social cohesion and sustainable welfare" ID="ID_657987552" CREATED="1403967922811" MODIFIED="1403967934342" MOVED="1403968163508"/>
<node TEXT="New modes of governance" ID="ID_408664532" CREATED="1403967935415" MODIFIED="1403967943457" MOVED="1403968163523"/>
</node>
<node TEXT="Medidas" ID="ID_496839435" CREATED="1403968256818" MODIFIED="1403968259081">
<node TEXT="Direct support to Creative Communities" ID="ID_756306047" CREATED="1403968284767" MODIFIED="1403968293187"/>
<node TEXT="iniciar y conectar DSE y CC" ID="ID_611242541" CREATED="1403968307579" MODIFIED="1403968333888"/>
<node TEXT="framework conditions for transition using DSE" ID="ID_228464353" CREATED="1403968349395" MODIFIED="1403968372685"/>
</node>
</node>
</node>
<node TEXT="Discusión" ID="ID_1485886016" CREATED="1403968416802" MODIFIED="1403968426542">
<node TEXT="Field research efforts" ID="ID_1170448517" CREATED="1403968583283" MODIFIED="1403968601586">
<node TEXT="+" ID="ID_1545079097" CREATED="1403968614542" MODIFIED="1403968616401">
<node TEXT="innovative" ID="ID_621805271" CREATED="1403968603012" MODIFIED="1403968651102" MOVED="1403968614566">
<hook NAME="FirstGroupNode"/>
</node>
<node TEXT="beautiful" ID="ID_1200828364" CREATED="1403968617591" MODIFIED="1403968632022"/>
<node TEXT="research about happiness" ID="ID_183988540" CREATED="1403968632369" MODIFIED="1403968644792"/>
<node TEXT="meaninful" ID="ID_177853564" CREATED="1403968651098" MODIFIED="1403968656966">
<hook NAME="SummaryNode"/>
<font BOLD="true"/>
</node>
</node>
</node>
<node TEXT="Heroes' motivations" ID="ID_1634972496" CREATED="1403968668236" MODIFIED="1403968788764">
<node TEXT="hacer lo extraordinario posible" ID="ID_161660854" CREATED="1403968844509" MODIFIED="1403968855906"/>
<node TEXT="las cosas como deberían ser" ID="ID_77909084" CREATED="1403968856309" MODIFIED="1403968862706">
<node TEXT="El mundo de lo posible" ID="ID_440544497" CREATED="1403968952333" MODIFIED="1403968976813">
<font SIZE="10" BOLD="true"/>
</node>
</node>
</node>
</node>
<node TEXT="Conclusions" ID="ID_1981403333" CREATED="1403969129580" MODIFIED="1403969134146"/>
</node>
<node TEXT="Artefactos" ID="ID_355190418" CREATED="1403965957631" MODIFIED="1403965962867">
<node TEXT="Libro" ID="ID_1267289190" CREATED="1403965971225" MODIFIED="1403965972924">
<node TEXT="Creative Communities: People inventing sustainable ways of living" ID="ID_604134476" CREATED="1403965980647" MODIFIED="1403966000033"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
Versión en Issu: http://issuu.com/acunar/docs/creative-communities_medium
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
</node>
</node>
<node TEXT="Ensayos 2" ID="ID_1788174094" CREATED="1403969834365" MODIFIED="1403969837453">
<node TEXT="Jonas, Wolfgang" ID="ID_1954873330" CREATED="1403970091165" MODIFIED="1403970102055">
<font BOLD="true"/>
<node TEXT="Design Research and its Meaning to the
Methodological Development of the Discipline" ID="ID_1714538777" CREATED="1403971722378" MODIFIED="1403971743522">
<node TEXT="Estructura" ID="ID_24837850" CREATED="1403971856402" MODIFIED="1403971862310">
<node TEXT="Title and hypothesis" ID="ID_1137329924" CREATED="1403972082240" MODIFIED="1403972091868">
<node TEXT="Research" ID="ID_376654645" CREATED="1403972177798" MODIFIED="1403972226423">
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<node TEXT="for" ID="ID_966294217" CREATED="1403972189014" MODIFIED="1403972193312"/>
<node TEXT=" Through (RTD)" ID="ID_815601346" CREATED="1403972022688" MODIFIED="1403972236902" MOVED="1403972204697"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
RTD provides the epistemological concepts for the development of a genuine
</p>
<p>
design research paradigm, which is a condition for methodological development.
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Design" ID="ID_1339691973" CREATED="1403972242286" MODIFIED="1403972246117">
<hook NAME="SummaryNode"/>
</node>
</node>
</node>
<node TEXT="Towards its own paradigm" ID="ID_790924159" CREATED="1403972103830" MODIFIED="1403972106524">
<node TEXT="vs" ID="ID_1399970426" CREATED="1403973151847" MODIFIED="1403973153440">
<node TEXT="adoption of short-term design theories/ideologies" ID="ID_1063770679" CREATED="1403973117884" MODIFIED="1403973117884" MOVED="1403973151864"/>
<node TEXT="long-term theory-building activities" ID="ID_1279386820" CREATED="1403973460876" MODIFIED="1403973460876"/>
</node>
<node TEXT="about" ID="ID_801929619" CREATED="1403973648641" MODIFIED="1403973800778"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 Theory-building (mostly about design) is left to
</p>
<p>
those reflecting disciplines as philosophy, cultural studies etc. that are only marginally
</p>
<p>
interested in design’s fitness for its essential function: the conception and projection of
</p>
<p>
human conditions of living.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="self-conception" ID="ID_1995122409" CREATED="1403973800773" MODIFIED="1403973811270">
<node TEXT="esencial function" ID="ID_1633588625" CREATED="1403973840135" MODIFIED="1403973855971">
<node TEXT="conception and projection of
human conditions of living" ID="ID_1798464480" CREATED="1403973869297" MODIFIED="1403973873676"/>
</node>
</node>
<node TEXT="design a foundation for
a groundless field" ID="ID_1706595569" CREATED="1403974135913" MODIFIED="1403974159126">
<font BOLD="true"/>
</node>
</node>
<node TEXT="Motivation and scope" ID="ID_926831005" CREATED="1403974187358" MODIFIED="1403974187358">
<node TEXT="dynamic / cybernetic ‘foundations’" ID="ID_145814330" CREATED="1403974307306" MODIFIED="1403974307306"/>
<node TEXT="" ID="ID_1308024406" CREATED="1403976499041" MODIFIED="1403976620101">
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<node TEXT="Grounded Theory" ID="ID_1490467965" CREATED="1403976854419" MODIFIED="1403976924055">
<hook NAME="FirstGroupNode"/>
</node>
<node TEXT=" Action research" ID="ID_1599775472" CREATED="1403976879670" MODIFIED="1403976882133"/>
<node TEXT="+" ID="ID_167678640" CREATED="1403976924048" MODIFIED="1403977114690" MOVED="1403976975108">
<hook NAME="SummaryNode"/>
<richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Both approaches admit the involvement of the researcher
</p>
<p>
as well as the emergence of theories from empirical data, in contrast to the tradi-
</p>
<p>
tional concept of theory-building as the verification of previously formulated hypotheses.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<font SIZE="11" BOLD="true"/>
<node ID="ID_1332073602" CREATED="1403976987852" MODIFIED="1403976987852"><richcontent TYPE="NODE">
<html>
<head>
</head>
<body>
<p>
Involucramiento
</p>
</body>
</html>
</richcontent>
</node>
<node ID="ID_1146776060" CREATED="1403976994090" MODIFIED="1403976994090"><richcontent TYPE="NODE">
<html>
<head>
</head>
<body>
<p>
Emergencia
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
</node>
<node TEXT="Variation ¬
selection ¬
re-stabilisation" ID="ID_117865799" CREATED="1403986485211" MODIFIED="1404052472924" MOVED="1404052451238">
<node TEXT="adaptación / riesgo" ID="ID_739519930" CREATED="1403987859557" MODIFIED="1403987900540"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
on the basis of being adapted it is possible to produce
</p>
<p>
more and more risky ways of non-adaptation.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="" ID="ID_433393498" CREATED="1403987959835" MODIFIED="1403988520391">
<hook URI="project://145D21BE5B372UWMC6AC86NIRGMT3LT8KJUL/ExamenCandidatura/Escrito2/graphics/evolution-jonas.png" SIZE="0.37349126" NAME="ExternalObject"/>
<node TEXT="" ID="ID_549498838" CREATED="1403989049395" MODIFIED="1403989049395">
<node TEXT="Variación -> elementos -> comunicación" ID="ID_1833304382" CREATED="1403987970401" MODIFIED="1403987997226" MOVED="1403989049413"/>
<node TEXT="Selección -> estructuras -> expectativas" ID="ID_637846232" CREATED="1403988045617" MODIFIED="1403988057396" MOVED="1403989057732">
<node TEXT=" usable /
desirable /
useful" ID="ID_461269727" CREATED="1403988601354" MODIFIED="1404052544979" VSHIFT="5">
<node ID="ID_37048257" CREATED="1403988797198" MODIFIED="1404052356737" HGAP="-60" VSHIFT="60"><richcontent TYPE="NODE">
<html>
<head>
</head>
<body>
<p>
as success criteria
</p>
</body>
</html>
</richcontent>
<richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
She argues that we are quite good at designing usability,
</p>
<p>
at making progress in designing desirability, but are
</p>
<p>
still weak in designing usefulness.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="" ID="ID_203219219" CREATED="1404052555093" MODIFIED="1404052621755" HGAP="-50" VSHIFT="40">
<node TEXT="Rascar la propia comezón." ID="ID_1799640448" CREATED="1403988717290" MODIFIED="1403988723313" MOVED="1404052555108"/>
<node TEXT="Intensionalidad humana" ID="ID_1083625526" CREATED="1403988724673" MODIFIED="1403988726890" MOVED="1404052558819"/>
<node TEXT="artesanos / herramientas" ID="ID_1059756658" CREATED="1403988871259" MODIFIED="1403988878281" MOVED="1404052561919"/>
</node>
</node>
</node>
</node>
<node TEXT="Re-estabilización ->" ID="ID_649904752" CREATED="1403988136752" MODIFIED="1403988168517" MOVED="1403989057747">
<node ID="ID_192635923" CREATED="1403988170769" MODIFIED="1403988170769"><richcontent TYPE="NODE">
<html>
<head>
</head>
<body>
<p>
estado del sistema
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="compatibilidad" ID="ID_669980395" CREATED="1403988172478" MODIFIED="1403988179472"/>
</node>
</node>
<node TEXT="" ID="ID_791236836" CREATED="1403989060621" MODIFIED="1403989060621">
<node TEXT="verdadero" ID="ID_445581928" CREATED="1403989091662" MODIFIED="1403989094743" MOVED="1403989097314"/>
<node TEXT="ideal" ID="ID_1462738213" CREATED="1403989064840" MODIFIED="1403989066303" MOVED="1403989099506"/>
<node TEXT="real" ID="ID_1345786719" CREATED="1403989062395" MODIFIED="1403989064564"/>
</node>
<node TEXT="Hiperciclos" ID="ID_1349039332" CREATED="1403989560152" MODIFIED="1403989562838">
<node TEXT="" ID="ID_1918619597" CREATED="1403989784426" MODIFIED="1403989784426">
<node TEXT="Dominios de conocimiento" ID="ID_1715299992" CREATED="1403989566001" MODIFIED="1404244138379" MOVED="1403989784442"/>
<node TEXT="fases de aprenidzaje" ID="ID_1091760919" CREATED="1403989572993" MODIFIED="1403989576148" MOVED="1403989788969"/>
</node>
<node TEXT="diseño conciente /
relojero ciego" ID="ID_209484569" CREATED="1403989874376" MODIFIED="1403989958152"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
 All this supports the concept of conscious design as being neces-
</p>
<p>
sarily embedded in evolutionary processes. Only the variation phase of artificial evolution
</p>
<p>
is fully conscious and controllable. That means most of the time the ‘watchmaker’ is actu-
</p>
<p>
ally blind.[37] He experiences some rare enlightened moments in an eternity of blindness.
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
</node>
</node>
<node TEXT="The distinction between design and research becomes fuzzy" ID="ID_1754244891" CREATED="1403990061482" MODIFIED="1403990148483"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
The more one limits the inquiry to single domains
</p>
<p>
of knowledge or even to single process steps, the more it
</p>
<p>
becomes possible and important to match the standards of scientific research. On the
</p>
<p>
other hand, processes covering several boxes or even the whole process necessarily have
</p>
<p>
to creatively deal with knowledge gaps.
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="An anthropological assumption" ID="ID_696789857" CREATED="1403977325193" MODIFIED="1403977325193">
<node TEXT="The ability to design and to
be conscious of doing so" ID="ID_1781608084" CREATED="1403983127667" MODIFIED="1403983157975">
<node TEXT="retrospective" ID="ID_1885364124" CREATED="1403983138224" MODIFIED="1403983138224"/>
<node TEXT="projective" ID="ID_1948313699" CREATED="1403983148619" MODIFIED="1403983611652">
<font ITALIC="true"/>
</node>
</node>
<node TEXT="three paradoxical constitutional
guarantees of modernity" ID="ID_1085600759" CREATED="1403983694099" MODIFIED="1403983706282">
<node TEXT="Even when we construct nature, it is as if we did not." ID="ID_246773635" CREATED="1403983782442" MODIFIED="1403983786456"/>
<node TEXT="Even when we do not construct society, it is as if we did." ID="ID_1061941807" CREATED="1403983810250" MODIFIED="1403983812887"/>
<node TEXT="Nature and society must remain absolutely separate; the work of
purification must therefore remain separate from mediation work" ID="ID_1334052536" CREATED="1403983826681" MODIFIED="1403983847936"/>
</node>
<node TEXT=" it is not systems being observed,
but systems of observing systems" ID="ID_1267613472" CREATED="1403984147775" MODIFIED="1403984166854">
<font BOLD="true"/>
</node>
<node TEXT="problem itself is not ‘given’, but will be designed by
the stakeholders, and, in consequence, will change
its character in the course of the solution process" ID="ID_509620756" CREATED="1403984188555" MODIFIED="1403984360351"/>
<node TEXT="Observar un artefacto que evoluciona
con uno "adentro" observando" ID="ID_385619095" CREATED="1403984916638" MODIFIED="1403985091253">
<font SIZE="11" BOLD="true"/>
<richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
designer as ‘self-organising system’, who is observing the evolving artefact plus him- or herself observing the evolving artefact.
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Design ability is the essential human characteristic" ID="ID_1190825480" CREATED="1403985035120" MODIFIED="1403985070363">
<font BOLD="true"/>
<richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
It is the means for obtaining knowledge of the world.
</p>
<p>
We cannot overcome our involvement in the process.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="Evolutionary feedback patterns" ID="ID_762202811" CREATED="1403985233673" MODIFIED="1403985235856">
<node TEXT="evolución socio-cultural en
lugar de Artífice Inteligente" ID="ID_532921758" CREATED="1403985295167" MODIFIED="1403985324644">
<node TEXT="autoemergencia de la teoría" ID="ID_1641365878" CREATED="1403985360591" MODIFIED="1403985405458" MOVED="1403985393229">
<font BOLD="true"/>
<richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 A good design theory, as a designed artefact,
</p>
<p>
should be able to explain its own emergence. And so far, Darwinian thinking has provided
</p>
<p>
the only descriptive model that satisfies this self-referential requirement. Other expla-
</p>
<p>
nations would run into vicious circles or infinite regress.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="evolutionary fit between the objects
 and the subject of recognition" ID="ID_763348923" CREATED="1403985474054" MODIFIED="1403985495980"/>
<node TEXT="Recognition / Explanation" ID="ID_292408790" CREATED="1403985730677" MODIFIED="1403985740937"/>
<node TEXT=" naturalised epistemology" ID="ID_782708714" CREATED="1403985752746" MODIFIED="1403985756079">
<node TEXT="" ID="ID_535130590" CREATED="1403986015675" MODIFIED="1403986219311">
<node TEXT="conocer es una manera de actuar" ID="ID_1014693513" CREATED="1403985878570" MODIFIED="1403985890541" MOVED="1403986015692">
<font BOLD="true"/>
</node>
<node TEXT=""verdad" :: ‘warranted assertibility’" ID="ID_1325072577" CREATED="1403986019401" MODIFIED="1403986206105"/>
</node>
<node TEXT="reflective practice" ID="ID_644884376" CREATED="1403985965512" MODIFIED="1403985984445"/>
</node>
<node TEXT="Diseño :: Intervención temporal" ID="ID_866026914" CREATED="1403986294777" MODIFIED="1403986412864"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
 This is not to deny that designers are able intentionally to design and manu-
</p>
<p>
facture a new teapot, a new aircraft, or a new constitution. But these designs are temporal
</p>
<p>
interventions into evolutionary processes. Most results disappear, a few are integrated into
</p>
<p>
the further process. Failures as well as successes become part of the socio-cultural archive
</p>
<p>
of humankind.
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Evolutionary epistemology" ID="ID_817853029" CREATED="1403986412859" MODIFIED="1403986451974"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Evolutionary epistemology explains the ongoing production and re-production of
</p>
<p>
both artefacts and knowledge, finally of design and science. There is no need for
</p>
<p>
any specific nature of knowing in design.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
</node>
<node TEXT="Re-contextualising the scientific paradigm" ID="ID_902780014" CREATED="1403990150942" MODIFIED="1403990153374">
<node TEXT="HCI" ID="ID_475819773" CREATED="1403990813222" MODIFIED="1403990814709"/>
<node TEXT="" ID="ID_338512088" CREATED="1403990896484" MODIFIED="1403990896484">
<node TEXT="research-oriented design" ID="ID_1228453307" CREATED="1403990898048" MODIFIED="1403990912069"/>
<node TEXT="design-oriented research" ID="ID_687110195" CREATED="1403990920568" MODIFIED="1403990925073"/>
</node>
<node TEXT="básico + aplicado + clínico" ID="ID_1052920017" CREATED="1403993216533" MODIFIED="1403993386568"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Basic research for real needs
</p>
<p>
has to be closely related to real-world situations, i.e. basic research, in order to be basic,
</p>
<p>
has to be embedded / applied in clinical situations.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
<node TEXT="Autores" ID="ID_47340995" CREATED="1403971862530" MODIFIED="1403971864123">
<node TEXT="Cross" ID="ID_1985914153" CREATED="1403971865015" MODIFIED="1403990215047">
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</node>
<node TEXT="Friedman" ID="ID_390456656" CREATED="1403974606618" MODIFIED="1403974606618">
<node TEXT="Findeli" ID="ID_25932032" CREATED="1403974731731" MODIFIED="1403974735836" MOVED="1403975194054"/>
<node TEXT="Jonas" ID="ID_249787940" CREATED="1403975106589" MODIFIED="1403975106589" MOVED="1403975194064"/>
<node TEXT="Frayling" ID="ID_843611051" CREATED="1403975407883" MODIFIED="1403975407883"/>
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<node TEXT="Jonas" ID="ID_1968469311" CREATED="1403975960642" MODIFIED="1403975963363"/>
<node TEXT="Rittel" ID="ID_1418122976" CREATED="1403976480904" MODIFIED="1403976486634"/>
<node TEXT="Dewey" ID="ID_1676847382" CREATED="1403985864681" MODIFIED="1403986453381">
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<node TEXT="Shön" ID="ID_327243197" CREATED="1403985867271" MODIFIED="1403985872238"/>
<node TEXT="Langrish" ID="ID_593764215" CREATED="1403988337809" MODIFIED="1403988337809"/>
<node TEXT="Sanders" ID="ID_1915343778" CREATED="1403988348464" MODIFIED="1403988348464"/>
<node TEXT="Fallman" ID="ID_1448153810" CREATED="1403990654699" MODIFIED="1403990654699"/>
<node TEXT="Glanville" ID="ID_1773401928" CREATED="1403993387847" MODIFIED="1403993387847"/>
<node TEXT="Luhmann" ID="ID_1178644024" CREATED="1403997263195" MODIFIED="1403997396877">
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</node>
</node>
</node>
<node TEXT="Schneider, Beat" ID="ID_967388199" CREATED="1403970109831" MODIFIED="1403971719086">
<font BOLD="true"/>
<node TEXT="Design as Practice, Science and Research" ID="ID_384064799" CREATED="1403971769204" MODIFIED="1403971769204"/>
</node>
<node TEXT="Vihma, Susann" ID="ID_952479909" CREATED="1403971672825" MODIFIED="1403971719091">
<font BOLD="true"/>
<node TEXT="Design Semiotics – Institutional Experiences and
an Initiative for a Semiotic Theory of Form" ID="ID_1230205613" CREATED="1403971781710" MODIFIED="1403971791397"/>
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<node TEXT="Manzini, Ezio" ID="ID_1986676320" CREATED="1403971709705" MODIFIED="1403971719096">
<font BOLD="true"/>
<node TEXT="Design Research for Sustainable Social Innovation" ID="ID_774701276" CREATED="1403971805342" MODIFIED="1403971805342"/>
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</node>
<node TEXT="Fuchs, Christian" ID="ID_446153206" CREATED="1403993507589" MODIFIED="1403995024468">
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<font BOLD="true"/>
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<node TEXT="Hofkirchner, Wolfgang" ID="ID_759160559" CREATED="1403994983758" MODIFIED="1403995024472">
<font BOLD="true"/>
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<node TEXT="Autopoiesis and Critical Social Systems Theory" ID="ID_196755796" CREATED="1403994997680" MODIFIED="1403995015257">
<hook NAME="SummaryNode"/>
<node TEXT="Estructura" ID="ID_1430024403" CREATED="1403995401057" MODIFIED="1403995403533">
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<node TEXT="Niklas Luhmann’s Theory of Social Systems" ID="ID_1279469816" CREATED="1403995743938" MODIFIED="1404085259369">
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<node TEXT="No conservativos" ID="ID_514539830" CREATED="1403995854069" MODIFIED="1403995890065" VSHIFT="-20"/>
<node TEXT="Aproximación
No-humana" ID="ID_95808250" CREATED="1403995967622" MODIFIED="1403995977623"/>
<node TEXT="auto-referencia" ID="ID_908781353" CREATED="1403996581628" MODIFIED="1403996598998"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
Luhmann (1984) conceives society in rather functional terms, wants to apply Maturana’s and
</p>
<p>
Varela’s autopoiesis concept sociologically, and sees social systems as self-referential systems with
</p>
<p>
communications as its elements. He says that a system can only differentiate itself if it refers to itself
</p>
<p>
and its elements. It generates a description of itself and a difference between system and
</p>
<p>
environment. Self-observation means that a system/environment difference is introduced into the
</p>
<p>
system. All social systems can observe themselves.
</p>
<p>
</p>
</body>
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</richcontent>
<font BOLD="true"/>
</node>
<node TEXT="unidad de reproducción" ID="ID_1656368866" CREATED="1403996663697" MODIFIED="1403996687213"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
“Social systems use communications as their particular mode of
</p>
<p>
autopoietic reproduction. Their elements are communication which are recursively produced and
</p>
<p>
reproduced by a network of communications and which cannot exist outside such a network”
</p>
</body>
</html>
</richcontent>
<node TEXT="carencias / dualista" ID="ID_1886733718" CREATED="1403996904529" MODIFIED="1403996949707"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
There is no significant attempt to show how societal
</p>
<p>
communication ... emerges from the interactions of the human beings who ultimately underpin it.
</p>
<p>
Without human activity there would be no communication .... It is one thing to say analytically that
</p>
<p>
communications generate communications, but operationally they require people to undertake
</p>
<p>
specific actions and make specific choices .... One communication may stimulate another, but surely
</p>
<p>
it does not produce or generate it.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="individuo" ID="ID_1318937858" CREATED="1403997928414" MODIFIED="1403997932832"/>
<node TEXT="sociedad" ID="ID_1528480825" CREATED="1403997933108" MODIFIED="1403997935904"/>
</node>
<node TEXT="no auto-productiva" ID="ID_703905646" CREATED="1403997097007" MODIFIED="1403997103942"/>
<node TEXT="niega agencia humana" ID="ID_386764326" CREATED="1403997143797" MODIFIED="1403997160784"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
In Luhmann’s theory, not humans but only social systems act; he describes systems in human
</p>
<p>
terms and neglects human agency
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
</node>
<node TEXT="Funcionalismo" ID="ID_1858026882" CREATED="1403997841034" MODIFIED="1403997848140">
<node TEXT="Cómo es, no como podría ser" ID="ID_622323951" CREATED="1403997993123" MODIFIED="1403998347743">
<font SIZE="11" BOLD="true"/>
<richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
Ambos subrayados página 20
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Problemas construidos" ID="ID_437553470" CREATED="1403998397901" MODIFIED="1403998432536">
<font BOLD="true"/>
<richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
Based on a dualistic concept of system and environment, Luhmann can neither explain how
</p>
<p>
ecological problems are caused nor how they could be solved; he is only interested in how society
</p>
<p>
communicates about ecological problems (ecological communication) and argues that ecological
</p>
<p>
problems are only problems because society communicates them as problems (Luhmann, 2004, p.
</p>
<p>
63), which suggests a radical constructivist perspective that doubts the existence of real problems. In
</p>
<p>
such an approach, ecological problems are not real but only constructed.
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
<node TEXT="Critical Social Systems Theory" ID="ID_946406747" CREATED="1403998922828" MODIFIED="1404085256314">
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<node TEXT="Intro" ID="ID_1091597229" CREATED="1403998991158" MODIFIED="1404085149494" MOVED="1403999061920">
<font BOLD="true"/>
<node TEXT="Evolutionary Systems Theory (EST)" ID="ID_1145226368" CREATED="1403998992238" MODIFIED="1403999005429"/>
<node TEXT="General System Theory (GST)" ID="ID_896464248" CREATED="1403999044395" MODIFIED="1404050935472" VSHIFT="10"/>
</node>
<node TEXT="Critical Social Systems Design:
The Importance of Being Critical" ID="ID_1102349251" CREATED="1403998989394" MODIFIED="1404085150684">
<font BOLD="true"/>
<node TEXT="Diseño" ID="ID_642012304" CREATED="1404003970551" MODIFIED="1404003990502"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Design is concerned with the relation of theory and technology, theory and practice. It’s the
</p>
<p>
context of application, in which scientific knowledge is used for solving problems and is transformed
</p>
<p>
into technologies, whether material or ideational. It addresses the opposition of normative versus
</p>
<p>
descriptive.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="No value-free science" ID="ID_720235171" CREATED="1404004031643" MODIFIED="1404004264794"/>
<node TEXT="vs" ID="ID_1640269688" CREATED="1404004244843" MODIFIED="1404004247089">
<node TEXT="Normativo" ID="ID_162480508" CREATED="1404004235074" MODIFIED="1404004269388" MOVED="1404004244860"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
give dominant groups the opportunity to positively refer to this
</p>
<p>
theory in their endeavor to uphold asymmetric power relations.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Descriptivo" ID="ID_1250973893" CREATED="1404004249375" MODIFIED="1404004294044"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
 systems science has been normative from its very
</p>
<p>
beginning. Bertalanffy’s GST is a humanistic one.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="CTS" ID="ID_1702341216" CREATED="1404004325115" MODIFIED="1404052327349"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Critical social systems thinking can easily be based upon EST — a term by which a theory of
</p>
<p>
complex, dynamic, nonlinear, open, self-organizing systems is denoted. Evolutionary systems design
</p>
<p>
principles encourage to make use of the systems’ dynamic and stress the point that knowing about
</p>
<p>
nonlinearity and sensitivity may help to choose those inputs that trigger developments in the overall
</p>
<p>
self-organization process of the system that are favorable to those who make the inputs.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<arrowlink SHAPE="CUBIC_CURVE" COLOR="#000000" WIDTH="2" TRANSPARENCY="80" FONT_SIZE="9" FONT_FAMILY="SansSerif" DESTINATION="ID_1145226368" STARTINCLINATION="-197;26;" ENDINCLINATION="-91;63;" STARTARROW="NONE" ENDARROW="DEFAULT"/>
<node TEXT="emancipation" ID="ID_1329672647" CREATED="1404004328197" MODIFIED="1404004382652">
<hook NAME="FirstGroupNode"/>
</node>
<node TEXT="desarrollo del
máximo potencial
para todos" ID="ID_1017876674" CREATED="1404004353131" MODIFIED="1404004373379"/>
<node TEXT="cfg: Etica hacker
Coleman" ID="ID_1407026361" CREATED="1404004382649" MODIFIED="1404004408734">
<hook NAME="SummaryNode"/>
</node>
</node>
<node TEXT="Total Systems Intervention" ID="ID_1064652207" CREATED="1404048166925" MODIFIED="1404048181568">
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<html>
<head>
</head>
<body>
<p>
 On the contrary, it takes responsibility for producing the unity of the feasible and the
</p>
<p>
wishful. [...]  These processes aimed at the Not-Yet are at the core of the dynamic of social self-organization.
</p>
</body>
</html>
</richcontent>
<node TEXT="Ni" ID="ID_1983162321" CREATED="1404051486650" MODIFIED="1404051488715" MOVED="1404051669789">
<node TEXT="Incontrol absoluto" ID="ID_1083933245" CREATED="1404051626030" MODIFIED="1404051634323" MOVED="1404051961604"/>
<node TEXT="Control total /
Fuerza bruta" ID="ID_80729754" CREATED="1404051942525" MODIFIED="1404051944980" MOVED="1404051961615">
<node TEXT="Pragmatismo total" ID="ID_1614522209" CREATED="1404051489168" MODIFIED="1404051593878">
<hook NAME="FirstGroupNode"/>
</node>
<node TEXT=" utopian or romantic
wishful thinking" ID="ID_1874043186" CREATED="1404051493544" MODIFIED="1404051985221"/>
</node>
</node>
<node TEXT="Aún no o cómo
rescatar la utopia" ID="ID_1099627032" CREATED="1404052055483" MODIFIED="1404052670589">
<font SIZE="11" BOLD="true"/>
<richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
Bloch tried to salvage the idea of utopia — it is not any longer a nowhere
</p>
<p>
deprived of the possibility to get there but a future that can be glimpsed and anticipated in what is
</p>
<p>
already possible here and now.
</p>
</body>
</html>
</richcontent>
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</node>
</node>
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<node TEXT="TINA: There Is No Alternative" ID="ID_1562313867" CREATED="1404073730513" MODIFIED="1404073743937">
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</node>
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Social Change as Autopoiesis,
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<node TEXT="constructivismo /
subjetiva" ID="ID_1563371710" CREATED="1404073909823" MODIFIED="1404074258600"/>
<node TEXT="realismo /
objetiva" ID="ID_1746552091" CREATED="1404073916193" MODIFIED="1404074251842"/>
</node>
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<node TEXT="" ID="ID_1762822171" CREATED="1404074063476" MODIFIED="1404074063476">
<node TEXT="teoria" ID="ID_236043759" CREATED="1404074072595" MODIFIED="1404074080840"/>
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</node>
</node>
</node>
<node TEXT="perspectivism" ID="ID_1773366197" CREATED="1404074533756" MODIFIED="1404074539890">
<node TEXT="no" ID="ID_1037986525" CREATED="1404074595047" MODIFIED="1404076016843">
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</node>
</node>
<node TEXT="sistemas evolutivos" ID="ID_1001891937" CREATED="1404074715519" MODIFIED="1404074734334">
<node TEXT="modelo de estados" ID="ID_828109814" CREATED="1404074753568" MODIFIED="1404074762214">
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</node>
<node TEXT="asimetria" ID="ID_1345150711" CREATED="1404074773687" MODIFIED="1404074785156">
<node TEXT="jerarquía suprasistemas" ID="ID_173345043" CREATED="1404074840086" MODIFIED="1404074860255"/>
<node TEXT="encapsulamiento subsistemas" ID="ID_326729196" CREATED="1404074860467" MODIFIED="1404074870151"/>
</node>
</node>
<node TEXT="patrones" ID="ID_1515950969" CREATED="1404075037565" MODIFIED="1404075041834"/>
<node TEXT="estructuras discipativas /
entropía" ID="ID_1714559537" CREATED="1404075356999" MODIFIED="1404075376778"/>
<node TEXT="sistemas y procesos" ID="ID_1456056738" CREATED="1404075195090" MODIFIED="1404075211457">
<node TEXT="mantienen forma" ID="ID_1749422103" CREATED="1404075212428" MODIFIED="1404075216461"/>
<node TEXT="cambian componentes" ID="ID_859372877" CREATED="1404075216722" MODIFIED="1404075285658"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
hablan de "materia" en lugar de componentes pero esto no es adecuado,
</p>
<p>
en la transición humanos, organizaciones sociales.<br/>
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
<node TEXT="Human/social system" ID="ID_856314575" CREATED="1404075532056" MODIFIED="1404075534466">
<node TEXT="modificarse a sí mismos" ID="ID_1203921426" CREATED="1404075667988" MODIFIED="1404075682870">
<node TEXT="sistemas físico-químicos
auto-organizados" ID="ID_489782367" CREATED="1404075691272" MODIFIED="1404075709329"/>
</node>
<node TEXT="mantenerse a sí mismos" ID="ID_897545648" CREATED="1404075712301" MODIFIED="1404075727556">
<node TEXT="sistemas biológicos
auto-organizados" ID="ID_1524561020" CREATED="1404075727559" MODIFIED="1404075754723"/>
</node>
<node TEXT="reinventarse a sí mismos" ID="ID_1509034878" CREATED="1404075756162" MODIFIED="1404076186362"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
 re-creation is a particular way of autopoiesis which is a particular way of dissipative self-organization.
</p>
</body>
</html>
</richcontent>
</node>
</node>
<node TEXT="humanos como unidad
social fundamental" ID="ID_1453070156" CREATED="1404076231119" MODIFIED="1404076425789">
<font SIZE="11" BOLD="true"/>
<richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
 Though humans are “produced” by humans in a biological sense, they are also produced
</p>
<p>
as social beings, as members of social systems, by the actions they carry out under the constraints
</p>
<p>
and enablers social systems represents to them. So autopoiesis is clearly there, and it is amended in
</p>
<p>
so far as transformations of social systems can occur.
</p>
<p>
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="ETS + social systems" ID="ID_1560367611" CREATED="1404076425786" MODIFIED="1404076441414" VSHIFT="20">
<node TEXT="dualidad" ID="ID_236053597" CREATED="1404076456766" MODIFIED="1404078672652" HGAP="-50" VSHIFT="40">
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<hook NAME="FirstGroupNode"/>
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<node TEXT="estructura" ID="ID_1568682734" CREATED="1404076463261" MODIFIED="1404076464930"/>
<node TEXT="" ID="ID_252376758" CREATED="1404076577934" MODIFIED="1404076577935">
<hook NAME="SummaryNode"/>
<node TEXT="Individualismo" ID="ID_1482403997" CREATED="1404076594356" MODIFIED="1404076599617"/>
<node TEXT="proyectivismo para abajo" ID="ID_598298213" CREATED="1404076691444" MODIFIED="1404080260711" VSHIFT="30"/>
<node TEXT="dualismo" ID="ID_1459113474" CREATED="1404076783121" MODIFIED="1404080226976" HGAP="30" VSHIFT="50"><richcontent TYPE="DETAILS">
<html>
<head>
</head>
<body>
<p>
Luhmann
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="re-creación" ID="ID_1130525345" CREATED="1404077079645" MODIFIED="1404077558978"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
starts from the human-centered argument that human beings as
</p>
<p>
such are creative social beings that cocreate social reality together with others. [...]
</p>
<p>
 By social interaction, new qualities and
</p>
<p>
structures can emerge that cannot be reduced to the individual level. This is a process of bottom-up
</p>
<p>
emergence that is called agency. Emergence in this context means the appearance of at least one new
</p>
<p>
systemic quality that cannot be reduced to the elements of the system. So this quality is irreducible
</p>
<p>
and it is also to a certain extent unpredictable, i.e., time, form, and result of the process of emergence
</p>
<p>
cannot be fully forecast by taking a look at the elements and their interactions. Social structures also
</p>
<p>
influence individual actions and thinking. They constrain and enable actions. This is a process of top-
</p>
<p>
down emergence where new individual and group properties can emerge.
</p>
<p>
</p>
<p>
The whole cycle is the basic process of systemic social self-organization that can also be called
</p>
<p>
re-creation because by permanent processes of agency and constraining/enabling, a social system can
</p>
<p>
not only maintain and reproduce itself but also transform itself, i.e., create itself anew
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<font SIZE="12" BOLD="true"/>
<node TEXT="sistemas sociales" ID="ID_1004522784" CREATED="1404078482035" MODIFIED="1404080172647">
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<node TEXT="dialéctica" ID="ID_218805575" CREATED="1404078286987" MODIFIED="1404080195477" MOVED="1404078482052" VSHIFT="-30"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
Dialectics is said to
</p>
<p>
apply whenever two correlates build a mutually dependent relationship between themselves as
</p>
<p>
opposites in an asymmetrical way.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
<node TEXT="entre" ID="ID_816109689" CREATED="1404078492736" MODIFIED="1404080198640" HGAP="-20" VSHIFT="-20">
<node TEXT="actores humanos" ID="ID_1246935621" CREATED="1404078495205" MODIFIED="1404078498363"/>
<node TEXT="estruturas sociales" ID="ID_1197912548" CREATED="1404078498663" MODIFIED="1404078508884"/>
</node>
<node TEXT="basada" ID="ID_1377643358" CREATED="1404078589951" MODIFIED="1404080201880" HGAP="-30" VSHIFT="10">
<node TEXT="diferencia" ID="ID_1742876562" CREATED="1404078614349" MODIFIED="1404078619102"/>
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<node TEXT="interdependencia" ID="ID_1329158948" CREATED="1404078620797" MODIFIED="1404078626057"/>
</node>
</node>
</node>
<node TEXT="Unidad de autopoiesis social" ID="ID_254630059" CREATED="1404082102496" MODIFIED="1404082490545" VSHIFT="20">
<font SIZE="11" BOLD="true"/>
<richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
"""
</p>
<p>
In Luhmann’s approach, the unit of social autopoiesis is communication. In our approach, the
</p>
<p>
unit of social autopoiesis (=re-creation) is human actors permanently reproducing and/or
</p>
<p>
transforming social structures. Society doesn’t produce and <122> reproduce humans biologically,
</p>
<p>
but as social beings. What is permanently created in society is the fundamental quality of humans,
</p>
<p>
their sociality. Society reproduces and produces man as a social being, and man reproduces and
</p>
<p>
produces society by socially coordinating human actions. Man is creator of, and created by, society;
</p>
<p>
society and humans produce each other mutually.
</p>
<p>
"""
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
</node>
</node>
<node TEXT="Transformative Model of Social Activity" ID="ID_1511389455" CREATED="1404082816301" MODIFIED="1404084764660" VSHIFT="-20"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
social structure is a necessary condition for, and medium of, intentional
</p>
<p>
agency, which is in turn a necessary condition for the reproduction or transformation of social
</p>
<p>
forms
</p>
</body>
</html>
</richcontent>
<hook NAME="FirstGroupNode"/>
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</node>
<node TEXT="Emergent properties" ID="ID_873886822" CREATED="1404083052868" MODIFIED="1404083062177" VSHIFT="30">
<node TEXT="People" ID="ID_951790354" CREATED="1404083126744" MODIFIED="1404083133265"/>
<node TEXT="structural" ID="ID_1833713954" CREATED="1404083133462" MODIFIED="1404083138201"/>
<node TEXT="cultural" ID="ID_1770515568" CREATED="1404083138541" MODIFIED="1404083140374"/>
</node>
<node TEXT="human identity and activity" ID="ID_976677619" CREATED="1404083284555" MODIFIED="1404083350985">
<hook NAME="SummaryNode"/>
<font SIZE="11" BOLD="true"/>
<richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
Bhaskar and Archer understand society as the permanent emergence of structures based on human
</p>
<p>
identity and activity.
</p>
</body>
</html>
</richcontent>
<node TEXT="Wenger
C.P." ID="ID_585227774" CREATED="1404083311613" MODIFIED="1404083329659"/>
</node>
<node TEXT="Hábito" ID="ID_222888190" CREATED="1404083629043" MODIFIED="1404083860371" MOVED="1404084260437">
<arrowlink SHAPE="CUBIC_CURVE" COLOR="#000000" WIDTH="2" TRANSPARENCY="80" FONT_SIZE="9" FONT_FAMILY="SansSerif" DESTINATION="ID_236053597" STARTINCLINATION="-14;-77;" ENDINCLINATION="-11;39;" STARTARROW="NONE" ENDARROW="DEFAULT"/>
</node>
<node TEXT=" Dialectical Critical Realism" ID="ID_425451752" CREATED="1404083961858" MODIFIED="1404084119048" HGAP="10" VSHIFT="20" MOVED="1404084265565"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
Dialectic is the yearning for freedom and the transformative negation of constraints on it.
</p>
<p>
</p>
</body>
</html>
</richcontent>
<node TEXT="Ad hominem" ID="ID_1621507983" CREATED="1404084119046" MODIFIED="1404084342039"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
Theory is capable of gripping the masses as soon as it demonstrates ad hominem, and it demonstrates ad hominem as soon as it
</p>
<p>
becomes radical. To be radical is to grasp the root of the matter. <b>But, for man, the root is man </b>
</p>
<p>
<b>himself</b>. (...) The criticism of religion ends with the teaching that man is the highest essence for man
</p>
<p>
— hence, with the categoric imperative to overthrow all relations in which man is a debased,
</p>
<p>
enslaved, abandoned, despicable essence
</p>
</body>
</html>
</richcontent>
<font SIZE="11" BOLD="true"/>
<node TEXT="Humanismo" ID="ID_479880682" CREATED="1404084347269" MODIFIED="1404084407082"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
Quiere decir que tenemos un lugar privilegiado sólo como dadores de sentido y con un profundo respeto por lo vivo
</p>
<p>
en primera instancia!
</p>
</body>
</html>
</richcontent>
<font BOLD="true"/>
</node>
</node>
</node>
<node TEXT="Critical theory is" ID="ID_870494553" CREATED="1404084816136" MODIFIED="1404084819923">
<node TEXT="materialistic" ID="ID_259718210" CREATED="1404084597187" MODIFIED="1404084824587" VSHIFT="20" MOVED="1404084816160"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
 in the sense that it addresses phenomena and problems not in
</p>
<p>
terms of absolute ideas and predetermined societal development, but in terms of resource distribution
</p>
<p>
and social struggles. Reality is seen in terms that address ownership, private property, resource
</p>
<p>
distribution, social struggles, power, resource control, exploitation, and domination. In such an
</p>
<p>
endeavor, a reactualized notion of class is of central importance
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="non-constructivist" ID="ID_1257931386" CREATED="1404084851342" MODIFIED="1404084930828"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
because we find it difficult to conceive society as just a construct of the human mind
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="realistic" ID="ID_244699782" CREATED="1404085059538" MODIFIED="1404085091051"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
 it assumes that social reality
</p>
<p>
exists objectively and is recognized and transformed by humans who are parts of social reality and
</p>
<p>
form this reality in interaction with others. Our approach could be classified as a variety of critical
</p>
<p>
realism
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
<node TEXT="Critical Social Systems Methodology:
Unity Through Diversity" ID="ID_853146379" CREATED="1404085113828" MODIFIED="1404085310339" HGAP="-10" VSHIFT="30">
<font BOLD="true"/>
<node TEXT="Unity Through Diversity" ID="ID_1614101574" CREATED="1404085949384" MODIFIED="1404085989996"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
“Unity-through-diversity” means in this respect the
</p>
<p>
obligation of not being satisfied with the analytical method that yields detailed results of diverse
</p>
<p>
parts but to long for a bigger picture by means of synthesizing these results. Actually, this is the core
</p>
<p>
of systems thinking. It is this approach that makes systems thinking the outstanding method
</p>
<p>
appropriate to coping with complexity.
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="formalization gaps" ID="ID_618036965" CREATED="1404086176967" MODIFIED="1404086248394"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
 in system transitions and in-between system levels means
</p>
<p>
acknowledging principles of formalization gaps: they hold it is impossible to find an operation in the
</p>
<p>
mind that accomplishes the leap from one quality to another in an unambiguous and compelling way.
</p>
<p>
Those leaps can only be bridged by synthetical thinking
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="Complementarism or
discordant pluralism" ID="ID_843256869" CREATED="1404086310905" MODIFIED="1404086607680"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
Complementarism or discordant pluralism does not mean that anything goes. [...] The question of different
</p>
<p>
perspectives is framed “in a way that recognizes the legitimacies of each position” involved. It “is a
</p>
<p>
third perspective through which the legitimacies of each value system can be brought together in a
</p>
<p>
critically systemic discourse.” This may include that “such a constellation may legitimately eliminate
</p>
<p>
elements of otherness that have been identified as illegitimate” (Gregory, 1996, p. 55).
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT="critical pluralism" ID="ID_748020230" CREATED="1404086661362" MODIFIED="1404086730902"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
“critical pluralism” (see Mingers, 2001a). He argues for detaching research methods from the paradigm they are espoused with by
</p>
<p>
convention and assign them a role in concrete research tasks independent of the traditional
</p>
<p>
paradigms. But, other than Mingers contends, we believe that putting them into a new context means
</p>
<p>
and shall mean their integration on a meta-level system of methods.
</p>
</body>
</html>
</richcontent>
</node>
<node TEXT=" how to relate identity and difference" ID="ID_1789338955" CREATED="1404086954616" MODIFIED="1404086957400">
<node TEXT="dialectica" ID="ID_993132711" CREATED="1404086985982" MODIFIED="1404086992831">
<node TEXT="opuesta a" ID="ID_920655109" CREATED="1404086994712" MODIFIED="1404087001339">
<node TEXT="reductionism" ID="ID_771445681" CREATED="1404087041501" MODIFIED="1404087041501"/>
<node TEXT="projectivism" ID="ID_346992644" CREATED="1404087051079" MODIFIED="1404087051079"/>
<node TEXT="disjunctivism" ID="ID_1412969890" CREATED="1404087066348" MODIFIED="1404087066348"/>
</node>
<node TEXT="alinea" ID="ID_1370158665" CREATED="1404087002357" MODIFIED="1404087145060"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
 it integrates both sides of the difference (yielding unity) and it differentiates identity (yielding
</p>
<p>
diversity); it is a way of thinking that is based upon integration and differentiation; it is opposed to
</p>
<p>
both unification and dissociation and yields unity and diversity in one — <127> unity in diversity
</p>
<p>
and diversity in unity.
</p>
</body>
</html>
</richcontent>
<node TEXT="identity" ID="ID_715754338" CREATED="1404087079220" MODIFIED="1404087079220"/>
<node TEXT="difference" ID="ID_1109024139" CREATED="1404087089951" MODIFIED="1404087089951"/>
</node>
</node>
<node TEXT="conjugar" ID="ID_19996573" CREATED="1404087225555" MODIFIED="1404087236244">
<node TEXT="analysis" ID="ID_458169467" CREATED="1404087237774" MODIFIED="1404087250605"/>
<node TEXT="synthesis" ID="ID_384933852" CREATED="1404087261720" MODIFIED="1404087264074"/>
</node>
<node TEXT="reconocer / buscar
contradicciones" ID="ID_1776830484" CREATED="1404087369129" MODIFIED="1404087421631" VSHIFT="10"/>
<node TEXT="dialectical analysis of" ID="ID_1696976362" CREATED="1404087497387" MODIFIED="1404087511737">
<node TEXT="" ID="ID_568116275" CREATED="1404087512749" MODIFIED="1404087512749">
<node TEXT="agency" ID="ID_607000308" CREATED="1404087520279" MODIFIED="1404087522361"/>
<node TEXT="structures" ID="ID_1393622279" CREATED="1404087522566" MODIFIED="1404087528323"/>
</node>
<node TEXT="" ID="ID_676215204" CREATED="1404087529442" MODIFIED="1404087529442">
<node TEXT="discontinuity" ID="ID_603337339" CREATED="1404087535938" MODIFIED="1404087562479"/>
<node TEXT="continuity" ID="ID_1077436024" CREATED="1404087570714" MODIFIED="1404087572311"/>
</node>
<node TEXT="" ID="ID_488225566" CREATED="1404087573821" MODIFIED="1404087573821">
<node TEXT="one" ID="ID_401680508" CREATED="1404087575845" MODIFIED="1404087576754"/>
<node TEXT="many" ID="ID_1008055578" CREATED="1404087577030" MODIFIED="1404087578536"/>
</node>
<node TEXT="" ID="ID_171623808" CREATED="1404087597242" MODIFIED="1404087597242">
<node TEXT="potentiality" ID="ID_510447655" CREATED="1404087607096" MODIFIED="1404087607096"/>
<node TEXT="actuality" ID="ID_1641862768" CREATED="1404087624004" MODIFIED="1404087624004"/>
</node>
<node TEXT="" ID="ID_1628613812" CREATED="1404087645871" MODIFIED="1404087645871">
<node TEXT="global" ID="ID_561869835" CREATED="1404087652159" MODIFIED="1404087652159"/>
<node TEXT="local" ID="ID_493701879" CREATED="1404087665225" MODIFIED="1404087666335"/>
</node>
<node TEXT="" ID="ID_1959765198" CREATED="1404087693226" MODIFIED="1404087693226">
<node TEXT="virtual" ID="ID_687233233" CREATED="1404087667750" MODIFIED="1404087678813" MOVED="1404087693239"/>
<node TEXT="real" ID="ID_1265782661" CREATED="1404087695298" MODIFIED="1404087696871"/>
</node>
<node TEXT="" ID="ID_705936848" CREATED="1404087737809" MODIFIED="1404087737809">
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<node TEXT="pessimism" ID="ID_635893173" CREATED="1404087740749" MODIFIED="1404087741517"/>
</node>
<node TEXT="... etc" ID="ID_217263694" CREATED="1404087742764" MODIFIED="1404087748970"/>
</node>
</node>
</node>
<node TEXT="Conclusion" ID="ID_389506853" CREATED="1404087758209" MODIFIED="1404087993152">
<font SIZE="11" BOLD="true"/>
<richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
Are social systems autopoietic? Yes, but we suggest an understanding that is human-centered
</p>
<p>
and therefore departing from Luhmann’s interpretation. We argue that humans permanently create
</p>
<p>
the unity of human actors and social structures, i.e., human sociality, in society. What is permanently
</p>
<p>
created in society is the <128> fundamental quality of humans, their sociality. Society reproduces
</p>
<p>
and produces man as a social being, and man reproduces and produces society by socially
</p>
<p>
coordinating human actions. Man is creator of, and created by, society; society and humans produce
</p>
<p>
each other mutually. We try to frame social autopoiesis as a process, in which we find a dialectic of
</p>
<p>
social structures and human actors. Luhmann’s focus on communications and structures as unit of
</p>
<p>
autopoietic reproduction is in our approach replaced by the unity of structure and actors.
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
<node TEXT="Autores" ID="ID_226016422" CREATED="1403995403778" MODIFIED="1404078667276" HGAP="30" VSHIFT="-90">
<node TEXT="Maturana | Varela" ID="ID_817102776" CREATED="1403995406278" MODIFIED="1404086382251">
<arrowlink SHAPE="CUBIC_CURVE" COLOR="#000000" WIDTH="2" TRANSPARENCY="80" FONT_SIZE="9" FONT_FAMILY="SansSerif" DESTINATION="ID_514539830" STARTINCLINATION="370;0;" ENDINCLINATION="370;0;" STARTARROW="NONE" ENDARROW="DEFAULT"/>
</node>
<node TEXT="Luhmann" ID="ID_1644777554" CREATED="1403995456587" MODIFIED="1403997300495">
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</node>
<node TEXT="Mingers" ID="ID_69068168" CREATED="1403996957864" MODIFIED="1404083085265">
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</node>
<node TEXT="Beyerle" ID="ID_1657112762" CREATED="1403997060397" MODIFIED="1403997063309"/>
<node TEXT="Giddens" ID="ID_1166845891" CREATED="1403997814825" MODIFIED="1403997815625"/>
<node TEXT="Habermas" ID="ID_674076457" CREATED="1403998482099" MODIFIED="1403998485165"/>
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</node>
<node TEXT="Jackson" ID="ID_344688662" CREATED="1404048077152" MODIFIED="1404048078484"/>
<node ID="ID_706900495" CREATED="1404052092693" MODIFIED="1404075538894"><richcontent TYPE="NODE">
<html>
<head>
</head>
<body>
<p>
Bloch
</p>
</body>
</html>
</richcontent>
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</node>
<node TEXT="Bertalanffy" ID="ID_1444013707" CREATED="1404074475562" MODIFIED="1404082723554">
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</node>
<node TEXT="Prigogine" ID="ID_1962716233" CREATED="1404075025025" MODIFIED="1404083076025">
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</node>
<node TEXT="Jantsch" ID="ID_718633971" CREATED="1404075446425" MODIFIED="1404087288704">
<arrowlink SHAPE="CUBIC_CURVE" COLOR="#000000" WIDTH="2" TRANSPARENCY="80" FONT_SIZE="9" FONT_FAMILY="SansSerif" DESTINATION="ID_1509034878" STARTINCLINATION="243;-47;" ENDINCLINATION="-34;93;" STARTARROW="NONE" ENDARROW="DEFAULT"/>
</node>
<node TEXT=" Reckwitz" ID="ID_114429731" CREATED="1404076479326" MODIFIED="1404076480245"/>
<node TEXT="Fuchs" ID="ID_794627317" CREATED="1404077565513" MODIFIED="1404084894755">
<arrowlink SHAPE="CUBIC_CURVE" COLOR="#000000" WIDTH="2" TRANSPARENCY="80" FONT_SIZE="9" FONT_FAMILY="SansSerif" DESTINATION="ID_1130525345" STARTINCLINATION="386;-29;" ENDINCLINATION="-458;151;" STARTARROW="NONE" ENDARROW="DEFAULT"/>
</node>
<node TEXT="Bhaskar" ID="ID_792778898" CREATED="1404082762295" MODIFIED="1404085493910">
<arrowlink SHAPE="CUBIC_CURVE" COLOR="#000000" WIDTH="2" TRANSPARENCY="80" FONT_SIZE="9" FONT_FAMILY="SansSerif" DESTINATION="ID_425451752" STARTINCLINATION="437;-16;" ENDINCLINATION="-33;144;" STARTARROW="NONE" ENDARROW="DEFAULT"/>
<arrowlink SHAPE="CUBIC_CURVE" COLOR="#000000" WIDTH="2" TRANSPARENCY="80" FONT_SIZE="9" FONT_FAMILY="SansSerif" DESTINATION="ID_1511389455" STARTINCLINATION="342;-39;" ENDINCLINATION="-237;148;" STARTARROW="NONE" ENDARROW="DEFAULT"/>
</node>
<node TEXT="Archer" ID="ID_632195850" CREATED="1404082792018" MODIFIED="1404084885331">
<arrowlink SHAPE="CUBIC_CURVE" COLOR="#000000" WIDTH="2" TRANSPARENCY="80" FONT_SIZE="9" FONT_FAMILY="SansSerif" DESTINATION="ID_873886822" STARTINCLINATION="343;0;" ENDINCLINATION="-76;225;" STARTARROW="NONE" ENDARROW="DEFAULT"/>
</node>
<node TEXT="Bourdieu" ID="ID_1274518974" CREATED="1404083471217" MODIFIED="1404084891363">
<arrowlink SHAPE="CUBIC_CURVE" COLOR="#000000" WIDTH="2" TRANSPARENCY="80" FONT_SIZE="9" FONT_FAMILY="SansSerif" DESTINATION="ID_222888190" STARTINCLINATION="191;-38;" ENDINCLINATION="-84;184;" STARTARROW="NONE" ENDARROW="DEFAULT"/>
</node>
<node TEXT="Glasersfeld" ID="ID_1500432321" CREATED="1404084952649" MODIFIED="1404084953576"/>
<node TEXT="Flood" ID="ID_1195700819" CREATED="1404086249489" MODIFIED="1404086478929"/>
<node TEXT="Jackson" ID="ID_404154273" CREATED="1404086479963" MODIFIED="1404086483846"/>
<node TEXT="Gregory" ID="ID_880369505" CREATED="1404086331408" MODIFIED="1404086332583"/>
<node TEXT="Morin" ID="ID_260524298" CREATED="1404087159530" MODIFIED="1404087161908"/>
</node>
</node>
<node TEXT="" ID="ID_1728083557" CREATED="1403995034636" MODIFIED="1403995034636"/>
</node>
<node TEXT="Herramientas" ID="ID_1671558066" CREATED="1403887247282" MODIFIED="1403887250182">
<node TEXT="libGL.so" ID="ID_793933985" CREATED="1403887253958" MODIFIED="1403887260672">
<node TEXT="no funcionó" ID="ID_1125092315" CREATED="1403887266747" MODIFIED="1403887272204">
<node TEXT="gtk" ID="ID_1166081294" CREATED="1403887273032" MODIFIED="1403887274888"/>
<node TEXT="qt" ID="ID_143640494" CREATED="1403887275164" MODIFIED="1403887276960"/>
<node TEXT="firefox" ID="ID_1327115905" CREATED="1403887277316" MODIFIED="1403887279356"/>
<node TEXT="Enlightement" ID="ID_1851924153" CREATED="1403887279649" MODIFIED="1403887283632"/>
<node TEXT="awesome" ID="ID_362222942" CREATED="1403887717980" MODIFIED="1403887725787"/>
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<node TEXT="funcionó" ID="ID_503666807" CREATED="1403887284597" MODIFIED="1403887287278">
<node TEXT="pharo" ID="ID_114226805" CREATED="1403887689663" MODIFIED="1403887694047"/>
<node TEXT="opera" ID="ID_1695669244" CREATED="1403887694586" MODIFIED="1403887697130"/>
<node TEXT="fluxbox" ID="ID_990257206" CREATED="1403887697422" MODIFIED="1403887715081"/>
</node>
</node>
<node TEXT="poppler" ID="ID_318722386" CREATED="1403887261538" MODIFIED="1403887263626"/>
</node>
<node TEXT="" ID="ID_467192030" CREATED="1403653129479" MODIFIED="1403653129479">
<node TEXT="Redes epistemológicas
para el diseño" ID="ID_304596857" CREATED="1403707238374" MODIFIED="1403707249522">
<node TEXT="¿Cómo se representa la variedad?" ID="ID_308353325" CREATED="1403707273139" MODIFIED="1403707285828">
<font BOLD="true"/>
<node TEXT="Aproximaciones" ID="ID_997692678" CREATED="1403708607085" MODIFIED="1403708609501">
<node TEXT="Axiomática / Matemática" ID="ID_1620420756" CREATED="1403708611110" MODIFIED="1403708622301"/>
<node TEXT="Biológica" ID="ID_775749240" CREATED="1403708622617" MODIFIED="1403708650469"/>
</node>
</node>
<node TEXT="El diseño es un quehacer reflexivo" ID="ID_232900957" CREATED="1403800855467" MODIFIED="1403801045684"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
Un doctorado en diseño estará mediado por el escribir, y entonces ésta escritura debería ser
</p>
<p>
un quehacer reflexivo, uno que no sólo de cuenta del diseño, sino del acto mismo de escribir
</p>
<p>
para el diseño.
</p>
<p>
Este es un texto en ese sentido, que se pregunta por cómo establecer diálogos más constructivos
</p>
<p>
en la variedad de perspectivas que se presenta en diseño y usa como inspiración la ecología y los
</p>
<p>
sistemas complejos para dicho diálogo.
</p>
</body>
</html>
</richcontent>
<node TEXT="Del texto al mapa mental y de allí al mapa
argumentativo." ID="ID_1167943440" CREATED="1403801048378" MODIFIED="1403801092159">
<node TEXT="Metabolismo cognitivo" ID="ID_1418055043" CREATED="1403801132145" MODIFIED="1403801142831">
<node TEXT="Bonsiepe" ID="ID_1032862319" CREATED="1403801150642" MODIFIED="1403801153227"/>
</node>
<node TEXT="visualización" ID="ID_1754743350" CREATED="1403801143362" MODIFIED="1403801148795"/>
</node>
<node TEXT="Zoom In y Zoom Out" ID="ID_1690364549" CREATED="1403801339192" MODIFIED="1403801362529"/>
<node TEXT="Un ejemplo" ID="ID_1003789083" CREATED="1403801307734" MODIFIED="1403801312187">
<node TEXT="Jonas" ID="ID_17973172" CREATED="1403801313390" MODIFIED="1403801315392"/>
<node TEXT="Luhman" ID="ID_1479331125" CREATED="1403801318299" MODIFIED="1403801323354"/>
<node TEXT="Fuchs" ID="ID_1793150526" CREATED="1403801323591" MODIFIED="1403801327302"/>
</node>
<node TEXT="Volver a lo humano" ID="ID_456573227" CREATED="1403997644752" MODIFIED="1403997649462">
<node TEXT="No está todo resuelto" ID="ID_1676243776" CREATED="1403997650624" MODIFIED="1403997660877">
<node TEXT="no sómo sólo" ID="ID_252776028" CREATED="1403997697449" MODIFIED="1403997699702">
<node TEXT="bucles extraños" ID="ID_340226397" CREATED="1403997662311" MODIFIED="1403997694326" MOVED="1403997697465"/>
<node TEXT="Epifenómenos" ID="ID_1613416318" CREATED="1403997674627" MODIFIED="1403997684672"/>
<node TEXT="máquinas meméticas" ID="ID_205152484" CREATED="1403997721064" MODIFIED="1403997744932"><richcontent TYPE="NOTE">
<html>
<head>
</head>
<body>
<p>
Usados por la mierda para crear más mierda.
</p>
</body>
</html>
</richcontent>
</node>
</node>
</node>
</node>
<node TEXT="El metabolismo cognitivo también tiene que
ver con explicitar los ingredientes" ID="ID_520882392" CREATED="1404341046622" MODIFIED="1404341081046"/>
</node>
</node>
</node>
</node>
</node>
</node>
</map>