Harold A. Innis's The Bias Of Communication

A photograph, painting, canvas, or drawing today is not the same as it was a decade ago. Technology has evolved to the point where we can photoshop a person into a picture, enlarge a person’s butt, or even whiten people’s teeth. At what point do those technological advances cross a line? With social media ranging from Facebook and Twitter to Instagram and Tumblr, do these media sites promote egotistical behavior? In January of 2013, John Paul Titlow discusses some of the disadvantages and advantages that Instagram has in his essay: “#Me: Instagram Narcissism and the Scourge of the Selfie” that was posted on a website called ReadWrite. Although Instagram was primarily created to simply share pictures, it has evolved to do much more than that. Some businesses use it to advertise, some people use it to share their art, but then there are some people use it to flaunt their own personal lives in the form of pictures. Titlow acknowledges that Instagram is a desirable way to share art and diverse imagery, but additionally acknowledges that it can be a place where one can promote their own self-popularity. He explains that Instagram has become remarkably important in people’s lives to the point that they cannot view life past those Instagram likes (Titlow). Ultimately, Titlow succeeds in emphasizing the issues that Instagram has created by reason of the way he expresses his text, while furthermore expressing who the audience of his essay is, and by making his overall purpose clear.

“People can take their time when posting information about themselves, carefully selecting what aspects they would like to emphasize (Gonzales 80).” By controlling what information and self-attributes to share with the online world, an individual may present an idealized version of self that would not align with societal perceptions in the face-to-face interactions. Furthermore, Gonzales notes that recent research in computer-mediated communications suggests that online self-presentations can alter self-perceptions (80). As Orenstein says, “I tweet, therefore I am.” The online presentations of self can become the reality, or idealized reality, of the

In his essay “The Net Is a Waste of Time,” novelist William Gibson analyzes the hidden potentials of the Internet in both its vastness and affect on society. He writes this piece at the dawn of the Internet, and during this undeveloped phase, he discusses its multitude of facts as is and will be. As hinted in the title of his essay, Gibson takes the stance that the Internet at its early stages is a waste of time -- an impressively large and complex waste of time -- but a waste of time nonetheless. He is ultimately concerned with how we are choosing to procrastinate through the Internet, and that our growing attachment and dependence on the Internet reveals a “fatal naïveté” (697) about us. Gibson also brings up the true enormity of the Web even at its premature standing, detailing how “the content of the Web aspires the absolute variety. One might find anything there. It is like rummaging in the forefront of the collective global mind” (697). Despite his concerns on what the Web might become, Gibson realizes that at the time of his writing, the Web was at a stage much like the larval stage of a butterfly’s life -- seems unassuming, but as he himself puts it, “The Web is new, and our response to it has not yet hardened” (697), and that there are “big changes afoot” (696).

There are few places on this Earth, if any, where the possibilities are truly endless. However, if you detach yourself from the physical world and emerge into the “online” world, you find that this just might actually be accurate in this realm. The World Wide Web has had so much to offer to us since the early 1990s, but with this comes controversy. Unleashed onto a plane of seemingly immeasurable freedom of anonymity, was the world ready for such responsibility? Since those early days when new emerging technology changed our lives immensely, have we at all become a better place, or have we bitten off more than we can chew, and doomed our human relations forever? Exploring these concepts are three in-depth articles, including: “Growing Up Tethered” by Sherry Turkle, “The Loneliness of the Interconnected” by Charles Seife, and “Cybersexism” by Laurie Penny. Although it is thought that the Internet brings the world together, it actually does not help us politically, culturally, and economically like one would believe, as it makes us unable to be independent, isolates us from different points of view, and encourages real-world violence against women and other minority groups.

The Internet, a word that is vaguely observed by the many people of this world, is an idea that plays with people’s minds and manipulates individuals by slowly taking over the way they conduct themselves. A person’s mind and the way they control their daily lives changes as the Net dominates the world of technology. In the novel The Shallows: What The Internet Is Doing To Our Brains by Nicholas Carr, the Net is expressed through the psychological and mental health of people’s habits. Over time, society has become accustomed to the ways of self-connection and a loss of interpersonal communication, using the Internet as their shield from the communal society. No matter the type of person an individual identifies as or what electronic device

Anhelina Androshchuk Professor Benavides English 103 Rhetoric Analysis 2/13/17 Likeaholic Social Media the worst yet the greatest invention created in the 21th century. As of today, one of these social networking sites is Facebook, which lists as the biggest social networking site with 1. 23 billion users every single day (Newsroom). It allows people to view news, videos, and pictures and sent messages to families and friends in other states and countries. It opens the world of possibilities for people of different ages, cultures, and values. Tragically, people have become addicted to it, they eat and sleep with it.

“For people who use blogs and social-networking sites like diaries, putting their personal information out there for the world to see this presents a serious risk. There are even many people out in the world who believe that social media has escalated to which will last forever: ‘I think young people are seduced by the citizen-media notion of the Internet: that everyone can have their minutes of fame,’ says Barry Schuler, the former CEO of AOL who is now the co-producer of a new movie, Look, about public video surveillance. "But they're also putting themselves out there—forever.’” (Bennett 3).

The written word,now a weapon, is now digitized and feed through media. “A book is a loaded gun in the house next door. Burn it. Take the shot from the weapon.” (Bradbury 58). Not only have books become a media revolution so has social interaction. Social media allows for connections formerly unheard. “The problem, they say, is that we spend so much time maintaining superficial connections online that we aren’t dedicating enough time or effort to cultivating deeper real-life relationships.”(WSJ). This avenue of socialization allows for discretion of the true life and person of the poster. “And even worse, the human condition is beginning to devolve. We have become addicted to the vanity of social media unable to expose our lives to the world.”(Green). This media based socialization can overtake the lives of many. “When you add it all up, the average American spends more than 10 hours a day plugged into some form of media.”(Synder). Making the human race even more technology

Online social networks have become increasingly populated arenas for much of today’s population, especially with regards to high school and college students. Networks such as Facebook, Tumblr, Instagram, Vine, Twitter, etc., enable users to create an identity and present it to others by allowing them to share various aspects of their lives. Because individuals select their own content, the resulting representation can be either a true or imaginative reflection of the user. The attitudes, perspectives, behaviours and actions each individual chooses to present, shape their identity within the social media universe. Like most other web-based content, the pursuit of authenticity is assumed to be at the heart of these social media networks, playing an important role in our online interactions and our decisions about what web content we believe to be reliable. But, what about when the network structure allows users to create, post, and interact with anonymous identities? Anonymity eliminates the need decipher authenticity, however, it creates an issue by protecting the negative actions of empowered users.

“Social media allows people to connect with each other to create and share information. It is people-powered communication, an authentic dialogue motivated by a basic human desire to share information” (CIPD, Social Media and Employee Voice Report 2013). ‘Click’ and my message is on its way to my friend’s Facebook inbox hundred of miles away. The astonishing speed of how quick we can communicate in today’s societies, all thanks to social media. The invention of Facebook simplified everything we know about communication. We can connect to people whenever and wherever, sharing information has never been more convenient and exciting. In Shane Hipps’ Article, “ Is Facebook Killing Our Souls?,” he has no intention to impede technological advancements, instead he wants users to understand technologies with insights. According to my research, although Hipps ' points has some merits, I disagree with him because he overgeneralized the impacts that Facebook and other social media has on users’ behaviors and identities.

This is a curious book; a text that in its physical production – its writing, its publication and possibly even its reception – says much more than its actual words disclose. Which is not to say those words are badly written or otherwise lacking. Laurence Scott has set himself the formidable task of registering the impact of the new digital technologies on our cognition, our perception and our emotions; in short, our phenomenology in its broadest sense. Other pundits take on the political, economic and social changes occasioned by the world wide web and the internet – Scott busies himself with the existential ones. The four-dimensional humans of the book’s title are our wired selves, compelled increasingly to inhabit an environment in which

These days it seems that the Internet, a post-modern medium, something so complex and vital to our society as being reduce to a mere antiquity of personal feuds and interactive relationships (or at least the satisfaction of what seems like a relationship) between people. The rise of social media applications like Twitter and Facebook allows people to voice their opinions to wider audience, creating a pluralist, postmodern medium in which questions raised about the impact of mediated relationships have surely increased. What is particularly interesting about Twitter (and to a lesser extent Facebook) is the newfound proximity we ‘normal people’ have to modern

Living in the 21st century requires one to stay current with latest technological advancements. Ever since the development of social networking sites, people are now able to create a carefully-crafted identity for themselves. This has led psychologists to question how well these online personalities match the person in front of the computer. The innovative branch of media psychology looks into how social networking portrays individuals and initiates human interactions within a society.

Social media. We have all heard of it. We have all raved about it at some point in our lives. There is no doubt; it plays an imperative part of people’s lives today – users are reliant on social media. It is great that Mark Zuckerberg reminds us to say, “Happy Birthday” to our friends. Yet, we have all seen the dangers it can cause. From identity fraud to cyberbullying - we become exposed to the dangers of the internet. Not only is it hackers and frauds that cause destruction, but social networking posts. Every day, you scroll through Facebook, or Instagram - liking, sharing and commenting on posts. What people don’t see is how words on a ‘status’ or ‘tweet’ can hurt someone. They can’t see that a person’s feelings behind the screens on a computer have been destroyed, because they can’t see what they don’t want to see.

More recently than in years past, digital technology and social media have grown to become a part of our everyday lives. The recent rise in those who own smartphones allows this everyday use of digital technology and social networking to be easier than ever before. At any time and any place, we have the ability to “socialize” with nearly anyone—even celebrities who have no idea most of us even exist. The continuous consumption of digital media has altered once personal face-to-face communication to just that, digital. More and more people seem to be living in what Sonia Maasik and Jack Solomon call “The Cloud”. “The Cloud” is a seemingly alternate universe of which communication is altered from personal to digital. This universe has led to debates over whether or not these online communities are real or whether social media is actually social. Various digital media sources also encourage users to create individual identities, of which may or may not actually be real. It seems as though our reliance on digital technology and social media have allowed the determination of certain aspects of our lives. Although social media allows us to connect with nearly anyone at any time, Americans have taken advantage of its use, and their attention has been drawn away from real life interactions to digital ones. The ramifications of such influences reflect the hidden insecurities of Americans and, ironically, emphasize our inclination to boast about ourselves by allowing others to see the