Mikkel Marius Winther is interested in the way the Internet is changing the way we communicate and the consequences it has on society and everyday life. He loves Twitter, Red Bull and writing about himself in the third person.
1. Bruce Sterling’s essay on diplomacy, Bradley Manning and Julian Assange, The Blast Shack:
Julian Assange doesn’t want to be in power; he has no people skills at all, and nobody’s ever gonna make him President Vaclav Havel. He’s certainly not in for the money, because he wouldn’t know what to do with the cash; he lives out of a backpack, and his daily routine is probably sixteen hours online. He’s not gonna get better Google searches by spending more on his banned MasterCard. I don’t even think Assange is all that big on ego; I know authors and architects, so I’ve seen much worse than Julian in that regard. He’s just what he is; he’s something we don’t yet have words for.
He’s a different, modern type of serious troublemaker. He’s certainly not a “terrorist,” because nobody is scared and no one got injured. He’s not a “spy,” because nobody spies by revealing the doings of a government to its own civil population. He is orthogonal. He’s asymmetrical. He panics people in power and he makes them look stupid. And I feel sorry for them. But sorrier for the rest of us.
2. Bruce Sterling’s closing talk at Reboot 11 on what the next decade looks and feels like as a culture:
(I wanted to embed the video but for some reason it doesn’t work so here’s a link to it.)
3. Bruce Sterling’s speech Atemporality for the Creative Artist:
Well, let me take a guy who I am very fond of, a very immediate, hard-headed scientific thinker - Richard Feynman, American physicist. Richard Feynman once wrote about intellectual labor, and he said the following: ‘Step one - write down the problem. Step two - think really hard. Step three - write down the solution’.
And I really admire this statement of Feynman’s. It’s no-nonsense, it’s no fakery, it’s about hard work for the intellectual laborer… Of course it’s a joke. But it’s not merely a joke. He is trying to make it as simple as possible. I mean: really just confront the intellectual problem!
But there is an unexamined assumption in Feynman’s method, and it’s in step one - write down the problem.
Now let me tell you how the atemporal Richard Feynman approaches this. The atemporal Richard Feynman is not very paper-friendly, because he lives in a network culture. So it occurs to the atemporal Feynman that he may, or may not, have a problem.
‘Step one - write problem in a search engine, see if somebody else has solved it already. Step two - write problem in my blog; study the commentory cross-linked to other guys. Step three - write my problem in Twitter in a hundred and forty characters. See if I can get it that small. See if it gets retweeted. Step four - open source the problem; supply some instructables to get me as far as I’ve been able to get, see if the community takes it any further. Step five - start a Ning social network about my problem, name the network after my problem, see if anybody accumulates around my problem. Step six - make a video of my problem. Youtube my video, see if it spreads virally, see if any media convergence accumulates around my problem. Step seven - create a design fiction that pretends that my problem has already been solved. Create some gadget or application or product that has some relevance to my problem and see if anybody builds it. Step eight - exacerbate or intensify my problem with a work of interventionist tactical media. And step nine - find some kind of pretty illustrations from the Flickr ‘Looking into the Past’ photo pool.’
(If you don’t get what atemporality is by the end of these few images, I probably can’t help you.)
So, old Feynman, who was not the atemporal Feynman, would naturally object: ‘You have not solved the problem! You have not advanced scientific knowledge. There is no progress in this. You didn’t get to Step three - solving the problem.’ Whereas, the atemporal Feynman would respond: ‘It’s worse than that. I haven’t even done step one of defining the problem and writing it down. But I have done a lot of work about its meaning, and its value and its social framing, combined with some database mining, and some collaborative filtering, which is far beyond you and your pencil.’
Now, history is a story. And to write down the story of the fourteenth century, to just ask yourself - “what happened in the fourteenth century?” — Feynman style — is a very different matter from asking the atemporal question: “What does Google do when I input the search term ‘fourteenth century?’” I think we are over the brink of that. It’s a very, very different matter.
