Doubt is energetically expensive and endangers the status quo. Therefore, social change walks slowly and takes numerous precautions before persisting.
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Nevertheless, it is not necessary to dominate the whole Web to control the critical crossings of its information flows. On their side, users make a restricted and poor use of information sources due to their tendency to save effort. The availability of data does not imply its use or the genesis of a liberating impact, despite being a sine qua non condition for it.
Mystification and connotation naturalize speeches and ideological structures from agents that created and control the Web. The Web serves well as a reserve of alibi for the dominant communities and naive hopes for the dominated. It reproduces interested worldviews more quickly and massively than what the targeted communities can process and respond.
It is virtually impossible to compete with the marketing and engineering infrastructure of the digital elites. However, this does not invalidate the positive potential of the Web, but it remarks the importance of a careful semiotic and critical reading of the Networked Society in order to deepen our understanding of its discursive structures and its mystifying and axiomatic logic. Otherwise, the Web-Machine will change its liberating promise into a domesticating semiotic power that evangelizing minds will be able to naturalize the interests of a few. ICT myth is rhetorical and fosters a representation of the world that embodies a general ideology.
It supports and participates in a conversion that can be described as ideological alienation, providing it with a fixed mundane system of meanings. The deities in this mythology interactivity, informational galaxy, artificial intelligence, human-computer symbiosis, the digital divide produce unquestionable improvement by the grace of a natural imprescriptible order. ICT myth masks, and alienation consists of all the implied meanings behind the mask.
The mask of the rhetorical system confuses utopia and reality: a unified mankind for a global project called the Information Society. The repetition and semantic nature of these statements is transformed into an equivalent of reason and thought. The reality of the ICT myth is assertive. ICT myth is based on a neutral view of "advance " It stems from world utopias from some elites in the Western Society.
It never claimed to be the representation of such elites nor the fact that it is imposing such significance as the only one, displacing the representations from other communities. The representations from powerful societies create a praxis that becomes an ideological alignment and physical architectures through which their structures of meaning flow with all the isotopies of their culture.
These isotopies are scattered across the globe and they quietly dull human diversity. The result is a semiotic paradox: on the one hand, Western society tries to penetrate the reality of significance, forming strong and critical semiotic systems through what we call science. By contrast, the same systems and societies develop equally strong activity to mask the particular nature and interests of these structures, changing them into a single axiomatic rationality.
History of Management Thought. Englewood Cliffs: Prentice Hall, New York: Random, New York: McGraw-Hill, Oxford: Blackwell Publishing, London: Penguin, Brussels: Mundaneum, London: John Wiley and Sons, a. London: John Wiley and Sons, b. Cambridge: MIT Press, Indianapolis: Indiana University Press, The Kitchen of Meaning. In: The Semiotic Challenge. New York: Hill and Wang, a. A semiotic object is an entity articulated with a sign and an interpreter, anything that can be questionable or thinkable.
The interpreter is the product of the interpretative process or a content produced by such process. This product or content can be an act, a state, a behavior, etc.
For Peirce these are three basic elements of semiotics that can be used to classify signs, so we have 76 different types. The representamen, for example, includes qualisigns qualities or possibilities , sinsigns single elements or events , and legisigns norms, rules, habits. The object has icons sign - object references made by similarity , indexes with factual connection with its object , and symbols by interpretive habit or standard reference with its object. The interpreter has rhemes terms referring to qualities , decisigns prepositions about something , and arguments defined by custom or law.
Each grouping and combination of representamen, object and interpreter and their sign families imply levels of certainty and uncertainty about the permanence of the relationship between what is represented and its representation. The table wishes to emphasize that, in the different combinations of signs proposed by Peirce, cognition has to deal with uncertainty widespread all around.
This is an extremely summarized explanation of the complex thinking of Peirce. Method : Towards a Study of Humankind. New York: Peter Lang Pub. Inc, On Self-Organizing Systems and their Environments.
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Understanding Understanding. New York: Springer, The Structure of Scientific Revolutions. Chicago: University of Chicago, New York: W. Norton and Company, The Semiotic Challenge.
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The European society marveled at the overwhelming strength of their science and industry, the undoubted evidence the superiority of Western civilization, endorsing the duty of taking the "lights of reasoning" down to the boundaries of earth MATTELART, 2 The Victorian world, crossed by copper wires and rails, reached its effervescence in the twentieth century when "free" territory was not enough to satisfy the expansionist desires of the European powers.
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