חדשות וירוס TV - מהדורה 661 • מדיה ממש לא חברתית - חלק ג' • 12-02-2023
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מוזיקה
מוזיקה
מוזיקה
מוזיקה מוזיקה מוזיקה מוזיקה מוזיקה מוזיקה מוזיקה מוזיקה מוזיקה מוזיקה מוזיקה מוזיקה מוזיקה מוזיקה מוזיקה מוזיקה מוזיקה מוזיקה מוזיקה מוזיקה מוזיקה מוזיקה מוזיקה מוזיקה מוזיקה מוזיקה מוזיקה מוזיקה מוזיקה מוזיקה מוזיקה מוזיקה מוזיקה מוזיקה מוזיקה מוזיקה מוזיקה מוזיקה מוזיקה מוזיקה מוזיקה מוזיקה מוזיקה מוזיקה מוזיקה מוזיקה מוזיקה מוזיקה מוזיקה מוזיקה מוזיקה מוזיקה מוזיקה מוזיקה מוזיקה מוזיק
משהו גדול.
We're riding on the internet,
cyber space set free,
Hello virtual reality,
Interacted appetite, searching for a website, a window to the world, got to get online,
take a spin now you're in with the technical set, you're going surfing on the internet.
Given that the only thing people can agree on these days is that the internet is ruining society,
it's difficult to remember that the general public's introduction to the World Wide Web was accompanied by a torrent of hyperbole and over the top enthusiasm that would make a pimpley faced teenager blush.
The internet was going to solve all of our problems.
It was going to democratize information.
It was going to give a voice to the voiceless.
It was going to bring the world together.
And
most importantly,
it was going to help us order pizza without having to pick up our phone.
It's easy to laugh at the G ויזרי and pie in the sky promises of the information superhighway hype,
but make no mistake,
the advent of the web was a revolution.
It did to the economic model that had given rise to the media allogopoly in the first place,
and it did give a voice to countless millions around the globe who would never have been heard at all
if it wasn't for the advent of new media platforms.
This is James Corbott of corbottetreport.com,
and I'd like to welcome you to a new episode of a completely new news update series that I'm doing with my
good friend and the host and the host and webmaster of mediamonarchy.com,
ג'יימס אבן פלאטו.
ג'יימס, it's great to have you on the program today.
תודה רבה,
תודה רבה,
אני מקווה לעשות את זה.
As the general public started to get online in the 1990s,
not even the wildest flights of cyber-אוטופי and fancy could have imagined
the sea change in news and information that was about to sweep over the public.
As the printing press had given birth to our very concept of the news,
and as radio and then television again transformed our understanding of what it meant to hear or see the news,
so too did this new medium change our perception of the world events and our relationship to them.
Suddenly,
the news was not something you heard of well-kwashed elderly man in a three-piece suit in a million dollar studio reading to you from a teleprומטר.
In the online age,
the news was as likely to be a story written from home by a guy in his pajamas,
or a video of a protest uploaded from someone's smartphone,
or a tweet by an anonymous account.
blogs,
websites and later facebook feeds and redit posts became places people went for news and analysis on breaking events.
Information was condensed into memes and meme literacy became necessary to even understand what was happening online.
The emerging racist ideology known as the Alt-Rite.
And all the while,
the media whose hold of the public mind had seemed so unassailable mere decades ago,
was now old hat,
reduced to just another stream of information accessible on the always on,
infinite scrolling online content feeds.
But if we have learned anything from this study of media history by now,
it's that a predictable pattern is at play.
A new technology transforms the way people communicate and promises of flowering of knowledge and
understand.
The existing power structure then spends all of its considerable resources
censoring or co-opting that technology and ultimately using the new media as an even more effective tool
for spreading propaganda.
As we saw in part one of this series,
the Gutenberg press sparked a true revolution,
overturned the social,
political and economic order and empowering individuals to share ideas on a scale never before imaginable.
But we also saw the censors swoiming in to repress those ideas before the corporatization of
the press finally team the mighty jugרנאות that גודנברג had unleashed.
And as we saw in part 2 of this series,
the commercial radio revolution prompted the Rockefellers and other entrenched financial interests to begin studying how best to use the electronic media to shape the public consciousness.
And television,
with its ability to put its viewers into an alpha brainwave state of susceptibility,
proved to be an even more effective tool for the corporate interests that soon monopolized the public airwaves.
The story of the Worldwide Web follows a depressingly similar trajectory.
Whatever promise the internet held to kick off a new גודנברג revolution,
putting the power of the press back in the hands of the average person,
that promise has been consistently betrayed by the centralization of online discovery and identity into
corporations, as even Twitter founder Jack דורסי עומדים עכשיו.
Perhaps the fact that the Web has been so quickly co-opted into a medium of control is not surprising.
After all,
the internet is no movable type of printing press.
How ever much work went into the design of the printing press,
it was still possible for a skilled 15th century craftsman to create and operate one with nothing
more than the knowledge of the latest technologies and the capital of a few business partners.
אבל האינטרנט הראש לא של מדיני וולטיקררס עומדים,
אלא מהבוועלות של הפנטגון.
The long history of the collusion between big tech,
the pentagon and the US intelligence community is by now a well documented one.
The story leads from Silicon Valley,
home of big tech and the site of much of the research that helped to birth the personal computer revolution and the internet,
through Pentagon research grants and Inqtel investments,
ל-developות של ARPANET,
הת ברחוב של האינטרנט,
and,
אבנצלו,
הרגישה של גוגל ופייסבוק ומדינת ישראל כמו שאנחנו יודעים את זה היום.
ההיסטוריה של ההיסטוריה הזאת נכנסה לכלכם עכשיו.
המדינה שצריך להיות המדינה הכי פרטיסיפטורית הכי שמבנת,
נהיה מדינת ישראל כדי לטרף את האוכלוסייה באינפקטית של מדיני דיסטרקציה,
אחד שמספציפית להתאם לנושא את המדינה הכי סקטורית של הדופמין שלהם.
If the thought process that went into building these applications,
Facebook being the first of them,
to really understand it,
that thought process was all about how do we consume as much of your time and conscious attention as possible.
And that means that we need to sort of give you a little dopamine hit every once in a while because
someone liked or commented on a photo or a post or whatever.
And that's going to get you to contribute more content and that's going to get you,
you know, more likes and comments.
It's a social validation feedback loop that it's like a, I mean,
it's exactly the kind of thing that a hacker like myself would come up with because you're exploiting vulnerability in human psychology.
And I just, I think that we, you know, the inventors,
creators,
you know, it's me, it's Mark, it's the,
you know, system, and Instagram, it's all of these people,
understand this consciously,
and we did it anyway.
The results of big text media experiment are now in.
The would-be social engineers were successful beyond their wildest expectations.
The zombie apocalypse has already happened.
In its wake they have the increasingly-mekanistic automatons of the social media revolution,
אסכווים the dull world of human interaction for the cyber world of likes,
shares and dopamine rewards.
The smartphone has become the digital god of the zombie hורדס,
demanding we bow down in prayer at every free moment.
Perhaps the most frightening of all is the astonishing speed with which this revolution is taking place.
As transformative as גודנברג's press was,
it took decades for the technology to propagate out across Europe,
and it took centuries for the effects of that
technological upheaval, to play itself out in the body politic.
The electronic media revolution took the better part of a century of development from its earliest iteration,
the telegraph,
to its introduction to the average person's living room in the form of radio sets and,
later,
televisions.
But the online media revolution has happened with astonishing speed.
In the span of one decade,
smartphones went from curious novelty to ubiquitous items and they are now on the cusp of being made mandatory for participation in everyday life.
This incredible change is already manifesting in a world of profound and rapid dislocations in every facet of our lives,
political,
economic and social.
So, where is this revolution taking us?
Can we learn to navigate this new world of nearly constant mediated experience?
Should we?
To answer that,
we need to look at the nature of media itself.
Media From the early smoke signals and scratches and tablets to the printed page,
to the recorded images and sounds of the modern era,
has always existed as a means for extending our bodies in space and time.
The written word is an extension of our mind out into the world,
allowing people in far distant places and far off times to read our innermost thoughts.
The phonוגרף was an extension of our voice.
The filmed image and extension of our bodies themself,
permiting them a type of 2D immortality.
But somewhere along the way,
the balance between the media world and the real world that it represents
began to shift.
We went from this world to this world,
where most of what we see,
most of what we hear, most of what we think we know about the world, comes not from the people and places that popולate our direct-ליבד experience,
but from mere representation.
We have our friends of course,
but we also have friends.
We have neighbors,
but we also have neighbors.
We have something better than real life.
We have reality TV.
We have entered the world of the simulacrem.
In a certain point, the boundaries between the boundaries, the boundaries between the
the real world and the world of media begin to blur.
Is television reflecting the types of people we are,
or are we emmולating the characters we see on TV?
Are the sad songs we listen to the product of broken hearted people?
or the cause?
But if nothing is less real than reality TV,
what is the reality that that TV is attempting to portray?
does it even exist anymore?
This is no idol question.
As pervasive as the online media has become,
as important as our participation in that mediated world has become for our daily lives,
a new medium has already appeared,
the Metaverse.
Introduceived to the public consciousness by the lakes of Mark Zuckerberg,
the Metaverse represents the apotheosis of the media revolution.
Soon,
the internet will not exist as a cyber space that we access through our clunky smartphone gadget,
instead it will be a fully realized immersive 3D virtual world that we can literally step into.
No matter our reluctance to enter this virtual world,
we will soon all of us have the opportunity to enter the Metaverse for ourselves.
Whether by putting on the glasses and adding an augmented reality layer to the world as we know it,
or by strapping on the goggles and entering the cyber domain completely.
And after we do so,
we may find that the idea of living our lives in bare,
unmediated reality,
will be as kweant,
as unthinkable,
as living in a world of smoke signalsים and tabletes.
We stand at a precipice.
On one side is reality,
the original,
authentic,
lived human experience.
And on the other side
is the metaverse,
the world of constantly mediated experience.
In the middle is hyper reality,
that blurry space between the real world and the mediated world.
And living as we do on this side of the electronic media revolution,
Hyper reality is the only place we've ever really known.
It's been suggested that the metaverse is not a space,
not a virtual world that we can jack ourselves into and live a virtual life like in the matrix.
But a time.
ספציפית,
המטאוורס הוא הזמן שהמטאוורס הוא הזמן שהחיים הדיגיטליים נהיו יותר מוצאים לנו מאשר לחיים האחריים.
אם זה נכון,
אז מי יכול לדאוג שבמצעות גדולות של אנשים מעולות בעבוד המדינות,
הזמן הזה
כבר עצמו.
In this series,
we have examined את ההיסטוריה של המדינה מהגוננברג עד היום.
אבל אם אנחנו לא מבינים את ההיסטוריה הזאת,
אז אנחנו נהיה כמו המסגרות הגדולות הגדולות הגדולות הגדולות בג'ורג' סנטיאנה,
שקונדים לבחור אחרות שאנחנו לא יכולים לומר.
מפרספקטיבה,
ההיסטוריה של המדינה היא כולנו הרבה תקציבות של המחירה של המדינה.
ההפעה מהפרינטים לטלוגרף,
לרדיו,
לטלוויזיה,
לידרנט,
למטאוורס,
היא הרבה תקציבה של תוכנית טכנולוגית,
וכל טכנולוגיה נותנת אותנו קצרות לאידאל של קבוצת קבוצה טובה.
אבל יש פרספקטיבה יותר פונדמנטית,
אחד שראה מדינה לא כטכנולוגיה,
אבל כאנשים נחשבים שלנו כאנשים אנשים להתקדם עם האחרים,
להחליט את האוריג'נל שלנו כאנשים קאסט בלתי ונגדים אל המדינה,
בגלל קבוצה עם האחרים.
אבל כשאנחנו קיבוצים קבוצה של קבוצה שלנו,
וכאשר אנחנו נמצאים עצמנו עצמנו בלתי מדיאת מדיאת מדיאללה,
אנחנו נעשה טוב לשאול את עצמנו,
במה פעמים אנחנו נחשבים את האחרים האסנטיים כאנשים האנשים האנשים האלה.
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