Group 10 - The Onlife Manifesto: Parts 3 & 4

Members:
Laurence Jemina M. Illo - Leader
Marianne B. Magaoay
Fritz Gerald E. Nacional
Angel Florence V. Villare

The report will consist of the following:

-Introduction of the topic/material
-Discussion of the topic through summarized points
-Provide critique of the main points given: includes but not limited to philosophical
reflection on the issue, implication to social realities, implications to values systems
development, etc..
-Additional commentaries/open questions if any

The paper will consist of the same but with more detail
Criteria:
Mastery of the topic assigned
Logical flow of the discussion
Coherence of the comments and critiques given (how well you were able to relate your
commentaries to the arguments laid out by the material used)

The format of the paper is left up to you as long as it appears in a generic academic
paper style. Save as PDF and send it to an activity posted in the Classwork tab. Do not
forget to include the names of your members with the scores allotted for each. In the
case that any member did not have any contribution to the project, please indicate in the
listing. The deadline of the paper output is the last week of the semester.

Members Role/s Tasks

Laurence Jemina M. Illo Reporter (at least 2)

Fritz Gerald E. Nacional
Angel Florence V. Villare
Marianne Magaoay PPT Creator

Marianne Magaoay Introduction -Introduction of the

Fritz Gerald E. Nacional Part III topic/material
(The Onlife Initiative) -Discussion of the topic
through summarized points
-Provide critique of the
main points given: includes
but not limited to
philosophical reflection on
the issue, implication to
social realities, implications
to values systems
development, etc..
-Additional
commentaries/open
questions if any

Laurence Illo Part IV -Discussion of the topic

Angel Florence V. Villare (Hyperconnectivity) through summarized points
Page 54 indicated in the -Provide critique of the
material
main points given: includes
Page 65-84 indicated in
the material but not limited to
philosophical reflection on
the issue, implication to
social realities, implications
to values systems
development, etc..
-Additional
commentaries/open
questions if any

TOPIC ASSIGNED

Part III The Onlife Initiative

Introduction
Background Document: Rethinking Public Spaces in the Digital
Transition .......................................................................................................... 41
The Onlife Initiative

Part IV Hyperconnectivity
Hyperhistory and the Philosophy of Information Policies ........................... 51
Luciano Floridi
Views and Examples on Hyper-Connectivity ................................................ 65
Jean-Gabriel Ganascia
INTRODUCTION

1st slide: “What I propose in the following is a reconsideration of the human

condition from the vantage point of our newest experiences and most recent fears. This,
obviously, is a matter of thought, and thoughtlessness—the heedless recklessness or
hopeless confusion or complacent repetition of ‘truths’ which have become trivial and
empty—seems to me among the outstanding characteristics of our time. What I
propose, therefore, is very simple: it is nothing more than to think what we are
doing.”

(As we bridge the gap between group 9’s and our report, our report will be consisting 2
main topics which will be explained through various subtopics; these 2 main topics are
titled “Rethinking Public Spaces in Digital Transition: The Onlife Initiative” and
“Hyperconnectivity”. As ICTs have developed radically over the past decades, it is
evident that our concept about relationships, public space, politics, and societal
expectations towards policy-making has changed compared to before the time of our
rapid development. It is stated by Hannah Arendt, author of the prologue of “The Human
Condition” written in 1958, and I quote “What I propose in the following is a
reconsideration of the human condition from the vantage point of our newest
experiences and most recent fears. This, obviously, is a matter of thought, and
thoughtlessness—the heedless recklessness or hopeless confusion or complacent
repetition of ‘truths’ which have become trivial and empty—seems to me among the
outstanding characteristics of our time. What I propose, therefore, is very simple: it is
nothing more than to think what we are doing.” Which speakers volume to us
wherein, we as humans sometimes get so hung up with traditions and expectations of
the previous generations that it consumes us that we are not doing it the right way if it is
not the way these preceding generations have taught us wherever may it be applicable
which specifically in our topic is the digital world disregarding the fact that new laws,
concepts, and theories must be established for these relatively novel items in our
human lives. In order to fix that, “Concept Reengineering” comes into play, now what is
Concept Reengineering?)

Concept Reengineering

2nd slide: This is an activity that aims at putting ourselves in the best position to
reflect meaningfully on what happens to us, and thereby help us envision the future in
positive terms. The dominance of negative projections about the future is often the
signature of the inadequacy of our current conceptual toolbox.

(In discussing the Concept of Reengineering we must establish first that our
ability to comprehend reality cannot and will not be any means objective throughout our
lives or even the lives of humans from the past and humans of the future. An example of
this would be within our childhood wherein we do not know anything nor have the tools
to find meaning on our own about the world we live in; are heavily influenced by the
concepts and beliefs of our parents or the people who took care of us at that time, an
example of this would be religion. It is not within our argument that whether or not
teaching children a specific religion and letting them believe that this teaching is the
eternal truth for the rest of their lives however we can all agree that religion is not really
a notion that is setup by the children themselves and that if such a thing is never taught
then it would fall into obscurity and maybe replaced with something entirely different, so
there’s that. These concepts make us understand the world around us nevertheless
whether it is true or not.)

(Now going back to Concept Reengineering, this is an activity that aims at putting
ourselves in the best position to reflect meaningfully on what happens to us, and
thereby help us envision the future in positive terms. The dominance of negative
projections about the future is often the signature of the inadequacy of our current
conceptual toolbox. We fear and reject what we fail to understand and semanticise. So,
the overall purpose of this concept reengineering exercise is to acknowledge such
inadequacy and explore alternative conceptualizations that may enable us to
re-envisage the future with greater confidence.)

3rd Slide: Although we are facing a crisis in this hyperconnectivity era in terms of
economic, social, environmental, and financial terms; it is highly regarded in politics as
the main piece that steers us in the right direction. We use concept reengineering by
focusing on the issue and we then use philosophy in policy making which solves the
issues of the public spaces.

(Although we are facing a crisis in this hyperconnectivity era in terms of economic,

social, environmental, and financial terms; it is highly regarded in politics as the main
piece that steers us in the right direction. We use concept reengineering by focusing on
the issue and we then use philosophy in policy making which solves the issues of the
public spaces.)

(Now, what are these public spaces? To further explain “Public space” is the
space where individuals see and are seen by others as they engage in public affairs. It
is, thus, the space of the town hall meeting, the legislative assembly or any of the other
venues where public business is done. In her book, On Revolution, Hannah Arendt
links this space with “public freedom.” This freedom, she notes, is distinct from “the free
will or free thought” that philosophers have traditionally discussed. If you think about it,
these issues such as economic, social, environmental, and financial issues are really
under the umbrella of “public space” such that these are all between people talking to
one another.)

(It is then followed by Hannah Arendt that through plurality and public spaces can
every single one of us can experience freedom. However, what does Hannah Arendt
mean by plurality? She defines plurality as “the fact that men, not Man, live on the earth
and inhabit the world,” and says that it is the condition of human action “because we are
all the same, that is, human, in such a way that nobody is ever the same as anyone else
who ever lived, lives, or will live”. Plurality thus refers both to equality and distinction, to
the fact that all human beings belong to the same species and are sufficiently alike to
understand one another, but yet no two of them are ever interchangeable, since each of
them is an individual endowed with a unique biography and perspective on the world.)

(For which she explains through concept reengineering we can revive the sense
of plurality and focus on matters of the public space rather than making everyone
inherently good where we can experience freedom in this hyperconnected era. It is
therefore concluded that concept reengineering becomes an open mentality wherein
certain ideologies or customs cannot be the same as time passes so that we as humans
can move on and be more effective whatever it is that we are doing. An example of this
would be respect for old people; are they worth respecting if such ideas from them are
outdated or even downright wrong? Social media is wherein the young and old
generations have been discourse throughout the years, do you see an old person and
say that they are right or even respect their opinion if such opinion can be disproven
through facts? How will you react if they say you are being disrespectful? That is the
cost of concept reengineering that must be exercised by all existing age groups)

DIGITAL TRANSITION
(Nowadays, the digital world is being populated by digital devices and as we
adapt to these new norms the concept of “Digital Transition” evolves. In relation to this,
living in a digital world is assigned to automate human tasks and activities through
digital instruments which also enhance one’s social interaction. By means of this, what
will the future be like?) With regard to digital transition the idea of Ubiquitous Computing
is introduced. What is Ubiquitous Computing? How does it work? Ubiquitous Computing
is a new, innovative method of using technology to reach us? Or, is it a setting in which
virtual worlds will actually become reality? Let's try to outline the definition of the word
ubiquitous computing, its history, including the significant people and locations that
shaped it, and then some of the issues that are brought by this new technique of
merging humans and technology.)
(When addressing ubiquitous computing, Mark Weiser's name has already come
up frequently. He is the author of the article entitled, “The computer for the 21st
century” published in the Scientific American in September 1991. Mark Weiser is
recognized as the founder of what is now known as Ubiquitous Computing.
Ubiquitous is to exist concurrently everywhere or to be present anywhere. Weiser refers
to the numerous computers in a space as "tabs, pads, and boards" in the article, which
approximately translates to "active Post-It notes, sheets of paper, white boards, and
bulletin boards." In this paper, he made the case that a better strategy would be to have
the device vanish, or become hidden from the user, so that its usage would be discrete
and become a graceful part of our daily lives. Ubiquitous Computing is also called as
PERVASIVE COMPUTING, whereas this type of computing is based on the idea that
technology is pervasive but essentially invisible or nonexistent. This is the idea that
almost any device from clothing, to tools, appliances, cars and homes can be
embedded with chips to connect the device to an infinite network of devices. It supports
one user to many computing tasks and in one device with multiple computing tasks. For
example, a smartphone. The technology we use will be integrated into our surroundings
rather than being a stand-alone workstation. Try to imagine our own experience in the
modern time of ubiquitous computing. It's morning and I need to get up. My alarm says,
"It's time, you should get up," and I follow it by standing up.)

(Moreover, Dourish and Bell latest book, assert that instead of anticipating the
era of ubiquitous computing, which we have already entered, it represents a potential
future event. Project ETICA for research has discovered a list of new ICTs that are
introducing fresh ethical issues in reality. Additionally, to the currently expanding range
of gadgets, sensors, robotics, and applications, and with these new technologies, the
information age has reached a new stage, a time period in which bits and other forms of
reality are more hybridized deep that it fundamentally alters the state of humanity. The
vision of ubiquitous computing is an asymptotic view that might be taken as the existing
environment in which society is attempting to actualize its standards and values and
rules of conduct.)

Another known personality in this concept is Manuel Castells. He suggested in

his books the rise of the network society that there is an ongoing shift from already
decentralized stand alone microcomputers and mainframes towards entirely pervasive
computing. In his model of a pervasive computing system he uses the example of the
internet as a start of a pervasive computing system. He imagines a system where
billions of miniature ubiquitous interconnected devices will be spread.

From this point, let us discuss different examples of Ubiquitous Computing.

1. A computer sensor that can monitor physical health.

2. A computer in a car that can assist a driver when he or she drives to work.
3. Replacement of old electric meter with smart meter. Smart meters are used to
manage and record electricity and its performance of electronic devices for
houses. Its advantage also is to eliminate manual monthly meter readings.
4. Automatic intelligent lighting system and cooling system. The ubiquitous working
environment might interconnect lightning and environmental controls with
personal biometric monitors woven into clothing in order that illumination and
 heating conditions in a room might be modulated continuously and gradually.
This is also a smart thermostat which can be controlled with a phone, a tablet,
smart speaker or other internet connected device. Typically allow a person to
schedule his or her desired temperature settings and it can be incorporated into
home automation systems.\
5. Refrigerators that are aware of their suitably-tagged contents to plan food menu
and varieties of menu.
6. An interactive whiteboard is a sizable interactive display that serves as a
whiteboard for presentations in the classroom or at work. A connectable device
can be used as a touchpad to control computers from a projector, or a
standalone touch screen computer can be used independently to execute
activities or tasks.
7. Using RFID tags with barcodes and qr codes to connect with the simple scan of a
smartphone which improves the retail environment for customers or consumers.
Through this, they will be more educated about the item before they purchase
and they will be able to check for an item's availability.

(As we are at the end of the topic about Digital Transition, let us go back again to
the question, “What will the future be like?” Some technology enthusiasts and experts
envision a society in which people and things are effortlessly connected to computers.
In the modern world, it appears that major players in technology, like Intel, are
embracing the idea and starting research and trials to forge a solid, meaningful
connection between people and computers. Some people see a future in which people
wear computers in their shoes, watches, belts, and other apparel. But, the requirements
of ubiquitous computing cannot currently be met by present technology. It is not
possible to simply transport information from one location to another with present
technologies. The information technology sector must bear a heavy cost as a result of
this data shortage. Developers spend a lot of time adjusting the format of data because
there are so many different options. The foundation of our vision is the notion that a
concept has a minimum amount of binary data. Information exchanged between
applications and through networks should be recorded in this minimal format. It should
be in a format that can be quickly, safely, and readily transferred between systems and
software. Even so, I believe that applications of ubiquitous computing will be very
beneficial to our world in areas such as the urban environment, where the
systematically design environments merge with physical architecture and ubiquitous
technologies such as interaction of human and computer, service directory, attention
management, ubiquitous healthcare, - it gives warning to people and provide data for
research, automating highway, and examine and monitors the control of private vehicles
especially on a public highway, with reference to the efficiency and safety on driving.
Therefore, models that aid in understanding and relating to the construction of a new
world will be necessary as we aspire to establish new systems that we are not yet
aware of and understand.)

Why Such an Exercise in the Realm of the Digital Agenda?

The digital transition shakes established reference frameworks in, at least, four ways:
a. blurring the distinction between reality and virtuality;
b. by blurring the distinctions between human, machine and nature;
c. by reversing from scarcity to abundance, when it comes to information;
d. by shifting from the primacy of entities over interactions to the primacy of interactions
over entities.

(If not well considered, these issues push us back and forth between distrust and blind
faith: none of these two are able to ground a good public life and provide meaning. As a
society, we are confronted with a learning challenge of how to actively shape our lives in
this technologically-mediated world. Let us consider these four issues in turn.)

3.1 The Blurring of the Distinction Between Reality and Virtuality

The contrast between body and mind, interior dreams and outward behaviors, and
Plato's allegory of the cave are examples of essential and ancient dichotomies through
which we think and behave. They are three of the many different ways the dualist way
of thinking may be expressed. These dichotomies, according to philosophers, are more
flimsy and deceptive than one might imagine. Dualist thought, however, continues to be
a cornerstone of common sense as well as the moral and political experience. The
real/virtual divide is undermined by the digital shift since virtuality is now more real than
ever divide, and hence all dualist thought processes. This necessitates re-framing a
number of difficulties through monism, a fresh dualism, or pluralism.

(Exploring these concerns will specifically illuminate, for instance, the amount of moral
and behavioral consistency that can be anticipated in both the actual and virtual public
areas. Anthropologists, for instance, claim that the practice of lying about oneself online
is widespread, not always for negative reasons but rather for social purposes, especially
among children and adults who are dating. information about their interests, age,
attractiveness, and so on. Is trust really being affected by this? Instead, is it a result of
society's adoption of ICT tools. Does any person need to live in the shadows in order to
function as a human? Another concern is where to draw the line between the real and
virtual worlds while committing crimes like rape or murder. It is and must be rigorously
adhered to at the physical end a crime that is strictly prohibited. When dealing with a
simple solo game on the virtual side, it can be seen as a part of the private sphere and
tolerated as a part of one's own intense intimacy. However, there is a gray area between
these two extremes (social gaming, avatars, web dating, etc.), and it is not easy to draw
the boundary between the area where public morality must be observed and the area
where internal discussions and negotiations take place.)

3.2 The Blurring of the Distinctions Between People, Nature and Artefacts

It used to be simple to tell individuals apart from objects and the natural world. Since
Darwin and the Industrial Revolution, the lines between the two have become
increasingly muddled. Following Darwin, we now accept that we are a part of nature and
share a continuum with all other species. Artifacts and nature have been inextricably
linked since the industrial era thanks to the industrial development's metabolism, which
depends on natural resources. Humans and artifacts have connected more recently
thanks to the use of medical technology.

(The shift to digital technology accelerates the blending of these formerly distinct
categories. The line between people and artifacts is becoming more hazy as a result of
the proliferation of sensors and prosthetics, the advancement of cognitive sciences, and
biological engineering. We may not exhaust the planet, which will continue to travel
through space, but the proliferation of artifacts, the globalization of industrial
development, and the expansion of monitoring exhaust the idea of a void in nature or an
endless supply. As a result, our conceptual toolbox, which continues to rely on these
formerly useful distinctions between people, nature, and artifacts, must change to reflect
this new reality in which these distinctions are no longer valid.)

3.3 The Reversal from Scarcity to Abundance, when it Comes to Information

The omniscience/omnipotence utopia emphasizes the realistic view of knowledge and

information. The belief is that we would act perfectly if we knew everything there is to
know, or alternately, that mistakes are inevitable. and wrongdoings can be blamed on
ignorance. (Again, this has been contested for a while by some schools of thought, but it
is now accepted. We are orphans of the encyclopedic ideal, and we must now deal with
the new realization that knowledge is not the binding constraint our ability for attention.
Information and even knowledge are abundant, just like what was once a natural
resource. We now perceive information and knowledge to be limitless, as opposed to
natural resources, which are increasingly understood to be limited in supply. In fact, as
society moves toward a digital future, less and fewer acts remain without a "digital
shadow." Whether they are portable or not, all of the electronic devices we use record
our whereabouts, what we read, what we buy, and even the details we share about
ourselves on social media and blogs. Information is comparable to a third category of
natural resources, the exponential, in addition to the non-renewable and the renewable.
This radical shift in perspective has an impact on how we behave as knowers, how we
conceptualize knowledge and information as a whole, how knowledge and action are
related (consider the veil of ignorance), and, more specifically, how we frame the
fundamental right to privacy in light of the current control and data minimization
principles. The privacy framework that is currently in place does not effectively address
the new societal concerns about privacy, reputation, and image.)

3.4 The Reversal from Entity’s Primacy Over Interactions to Interactions’ Primacy
Over Entities

We frequently focus more on what entities are or should be and place less importance
on how they interact with one another. In order to "overcome fragmentation," as we (too)
often call it, we concentrate on defining what the EU should be in order to create an
integrated whole. By approaching the problem in this manner, we view fragmentation as
undesirable and, as a result, value unity above fragmentation. Similar to how we
frequently use language in our conceptualization of relationships with others, Barriers
(to be lifted) or walls (to be erected), for example, are binary terms. As a result, we
neglect to properly consider the nature and stability of interactions and connections
among entities.

(Too frequently, we have a tendency to believe that more leadership, more authority, or
more control would solve our problems. In reality, sustainability discourse emphasizes
the need to rebalance the relationship between the self and others (with a focus on
identity) (focus on interactions). Only a slack attitude toward identification and a positive
attitude toward otherness can lead to greater integration and diversity. The relevance of
interfaces and interoperability is crucial as we move toward a digital future. As a matter
of fact, interactions take precedence and identity should be viewed as the outcome of all
encounters rather than a controlling factor. One of the practical ramifications of this
mental shift is to focus less on size, to downplay narcissist worries, to go beyond the
fragmentation diagnostic, and to examine how the effectiveness of relationships may be
increased to serve the broader goal rather than on size.)

PROCESS AND OUTCOME

Now we are at the end of the Background Document about Rethinking Public
Spaces in the Digital Transition for PART III which is the Process & Outcome.

The goal of the exercise is threefold:

1. to check whether there were similar exercises in the past, and if applicable, draw
lessons from them;
2. to validate or adapt the set of issues that should be considered;

3. to consider each validated issue, by giving the following account:

i. examine the consequences of the shifts, paying particular attention to the examples
on the notion of public space and on the expectations towards public authorities.

ii. sketch recommendations on new issue framings with a view to enhancing the
policy-grip on what sustains and reinvigorates the public space and really matters to
citizens.

“The Onlife Initiative,” a one-year project funded by the European Commission to

study the deployment of ICTs and its effects on the human condition.

(The Onlife Group elected to deliver the results of this approach in the form of an
Onlife Manifesto after working on it throughout 2012. In fact, it became clear throughout
the process that there was a solid common foundation despite the fact that each
member's history was different.)

The initiative's core market output is the Onlife Manifesto, which all of its
participants have coalesced around and believe to be an insightful document for igniting
debates.

(Being such a diverse group, it should come as no surprise that choosing a

common, interesting text has not been simple. Each contributor had the option to write
Commentaries on the Manifesto in order to provide themselves the ability to position
themselves relative to the document. This generates a cloud of nuances and unveils the
multiple perspectives under which this text can be read and understood. At the end of
the discussion, each participant compiled their points into a Chapter.

The Manifesto, the Commentaries, and the Chapters collectively reflect a strong
common ground and a rich diversity, as suggested by the flower on the website. We
hope you will find this information useful and maybe even inspiring.

The result of this procedure will be the start of a larger conversation in meetings
and through Futurium. Futurium is an essential instrument for promoting engagement
from a variety of actors and offers an open, interactive place for an inclusive thought
process. It is suggested that members of civil society organizations, ICT experts, and
other interested parties participate in the discussion.)
 PART IV Outline

Hyperhistory
(Luciano Floridi, an Italian and British philosopher with research works mainly
concerning the Digital Ethics and Philosophy of Information, and a Professor at the
University of Oxford and University of Bologna said…)

1st slide: “Technologies as users interacting with other technologies as prompters,

through other in-between technologies: this is another way of describing hyperhistory as
the stage of human development”
― Luciano Floridi

(We are aware of the earlier revolutions such as the Copernican model which removed
us from the center of the universe; the Darwinian revolution also detached us from the
center of the biological kingdom, expressing that we are not so different from animals;
and the Freudian revolution which disconnected us from the center of our mental lives
or that we do not know ourselves completely.)

(Today, a new revolution changes our conception of who we are with our “exceptional
centrality” and opens up a vast horizon of opportunities as well as challenges. An
anthropology in which man is not the center of reality, but just another node in an
unlimited set of informational nodes.)
(We are rather interconnected informational agents, not standalone entities, sharing
with other biological agents and smart artifacts this world ultimately made of
information.)

2nd slide:
(The way human beings live can be divided into two with the development of our
increasingly robust ability to pass information between generations using Information
and Communications Technologies (ICTs). This division is usually expressed by the
terms prehistory and history, adverbs that describe how people lived, not necessarily
when. A further division of history occurred with the advent of the digital information
revolution, the way we now live is described as hyperhistory.)
(From the Internet of things to unmanned planetary explorations, from green
technologies to new medical treatments, from synthetic biochemistry to neuroscience
from social media to digital games, from agricultural to financial applications, from
economic developments to the energy industry, work, socialization, entertainment and
so forth are all hyperhistorical in nature.)
(Hence, we have a foreboding in which an exponential growth of new inventions,
applications, and solutions in ICTs are quickly detaching future generations from ours.)

3rd slide: (To summarize, human evolution may be

visualized as a three-stage rocket:
❖ In prehistory, there are no ICTs or at least without
recorded documents.
❖ In history, there are ICTs, they record and transmit
data, but human societies depend mainly on other
kinds of technologies concerning primary
resources and energy
❖ In hyperhistory, there are ICTs, they record,
transmit and, above all, process data, increasingly
autonomously, and human societies become vitally
dependent on them and on information as a fundamental resource. Added-value
moves from being ICT-related to being ICT-dependent.)
(There are still societies living prehistorically and the greatest majority of the people are
still living in historical societies where they rely on ICTs to record and transmit data of all
kinds.but ICTs have not yet overtaken other technologies.

With its recording, transmitting, and processing powers, are ICTs going to enable and
empower us, or constrain us? The answer lies in an ecological and ethical approach to
natural and artificial realities.)

The Philosophy of Information Policies

(Hyperhistory is causing not only changes in our views (i) about ourselves, but also our
views about (ii) the world, (iii) our interactions with the world and (iv) among ourselves.
Thus, we really have to upgrade.)

“We are finding our new balance by shaping and adapting to hyperhistorical conditions
that have not yet sedimented into a mature age, and in which novelties are no longer
disruptive but finally stable patterns of “more of approximately the same”.

(Similarly, this also invites us to develop a new philosophy of nature, anthropology,

synthetic e-nvironmentalism, and a new philosophy of politics among us.)

(We see here that we play an important role as agents of transformation in our society.
We are the ones who will adjust to the changes. Ultimately, Floridi suggested that an
augmentation of ethics to all environments should be based on an information ethics for
the whole infosphere or the metaphysical domain of information.)

(Nowadays, when politicians mention infrastructure, they are not just referring to the
buildings, roads, and power supplies needed for the operation of the society but most
often have in mind ICTs. The success in contemporary societies now depends
increasingly on bits rather than atoms.

(ICTs brought more attention to crucial phenomena such as accountability, intellectual

property rights, neutrality, openness, privacy, transparency, and trust. Hence, our
informational interactions divulged something that has always been there, but disguised
so in the past: that moral behaviour is also a matter of “ethical infrastructure”, or simply,
infraethics.)

Slide
Infraethics- ethical infrastructure

Human interactions in informationally mature societies increasingly require an

infraethics to thrive.
(Informationally mature societies means living in an online context. Whereby it is an
abnormal situation when people do not enjoy certain services like WiFi.)

(To purify it further, human interactions in informationally mature societies increasingly

require an infraethics to thrive in the same way that administration systems, in
economically mature societies need communication, services, transport, and many
others. )

(In politics and economy, a “failed state” may stand for the failure of a state to fulfill its
basic roles as collecting taxes, enforcing laws, and exercising control over its borders.
Or it may denote the fall down of a state as an environment, which enriches social
interactions; a disintegration of accepted ways of living together, such as the rule of law,
respect for civil rights, a sense of political community, civilized dialogue among
differently-minded people, ways to reach peaceful resolutions of tensions and so forth.
The decay of this “socio-political infrastructure” would cut a vital ingredient for the
success of any complex society.”

Slide

Ethics in the Infosphere?

Innovation needs ethics to give directions to progress.

A “sender-message-receiver” model of an ethical conversation is more about the ethics

of the receiver and not so much about the ethics of the sender.

(Similar to medical ethics and in other fields, what usually happens is we ask ethical
questions from the perspective of the patient, (the receiver) instead of the doer or agent
of the action. We care about whoever is on the receiving end, the consumers in the
case of Infosphere.)

Slide
It is essential to think about the consequences of actions not in a manner very similar to
consequentialism or utilitarianism but more like an ethics of care. It is also an ethics of
not being self-centered. However, this requires a great deal of epistemology.

(In utilitarianism, we base our decisions and actions on whether it will produce the
greatest good for the greatest number. Ethics of care asks what the world needs and
what is required of me/us. Since this requires judgment, it is also in need of
epistemology. The past centuries of philosophy has a well founded epistemology about
what the world asks and needs, as well as how subscribing to the writings of great
philosophers like Plato, Augustine, Thomas, etc., gives clarity to these obscured ideas.
We can take advantage of these to appreciate how we are depicting their message.)

How to make ethics attractive and convenient in the long run?

1. Stop thinking and telling people that ethics is useful.

2. “ The “universalizable” nature of good action is what makes it useful but it's not –
it seems to me – a good reason for doing the right thing.”

(When asked how to make ethics attractive and convenient in the long run, Foridi
answered by citing 2 points: He said that it is sometimes useless. Why? Because we do
the right thing no matter what, not because it is useful. Doing a good thing for its
usefulness is to be a good citizen, for example, by paying the right amount of taxes,
being honest, and giving more. But it is often inconvenient to the majority who do not
have the means of doing so. This leads to his second point: The “universalizable” nature
of good action is what makes it useful but it's not – it seems to me – a good reason for
doing the right thing. He stressed that the problem nowadays is that we live in a very
profit-oriented, egocentric, and utilitarian context. If we view ourselves as not being at
the center, you have a view of yourself as not being at the center of the universe, then it
becomes simple to ask “What can I do to help others or to care for them?”, instead of:
“What is in it for me?” He commented that it is a change of expectations and priorities,
relating that one day, spreading fake news is like peeing on a corner in a park. A normal
culture that happens over a long time.)

Political Apoptosis: from the Historical State to the Hyperhistorical MASs

1st slide:
(Multiagent systems are able to act in an environment which has different spheres of
influence and will be linked by the other relationships. They are assumed to be
self-interested since they have preferences over how the environment is. The process
of political apoptosis tells us that by becoming more and more of an information society,
it has made itself less and less of the primary information agent because ICTs serve as
the driving force in human politics, making the state possible and dominant. So, In every
department of life, ICTs have become environmental forces which are creating and
transforming our realities. Among the many explanations for such a shift from a
historical, hyperhistorical predicament in search of a new equilibrium, three are worth
highlighting here.)

3rd slide:

1. Power. ICTs democratize information and the processing or controlling power

over it in the manner in which both currently tend to reside and grow in a variety
of sources and repositories.
(So the state is no longer the only main agent in the political arena who exercises
informational power over other informational agents, in particular over human
informational organisms since ICTs creates and empower boundless number of
non-state agents)

2. Space. The human experience was deterritorialized by ICTs. They have

weakened or, in some circumstances, made irrelevant regional borders.
(This suggests that ICTs have been established and therefore are growing
exponentially in sectors of the infosphere where a rising number of agents
operate and spend an increasing amount of time. And because these areas are
 inherently borderless, there may be a new conflict between geopolitics, which is
non-territorial and global.)

3. Organization. ICTs fluidize politics' topology. They support the quick, temporary,
and timely aggregation, disaggregation, and re-aggregation of evenly distributed
groups.
(This was done through common interests along all previously rigid boundaries
such as social classes, political parties, ethnicity, and language barriers, which
creates also a new tension between the nation state)

Critique:
(Power, space, and organization were the previous three factors that were discussed
above that caused the historical state's position as the information agent to be eroded
and unduly influenced by the emergence of MASs who possess the information, power,
space , and organizational flexibility to reduce the modern state's political influence, take
its authority, and eventually render it unnecessary in contexts where it was once the
agent of information.)

The Nature and Problems of the Political MAS (Multiagent Systems)

(So the crisis of the modern state does not derive from the fact that the states have
been displaced and ousted from their prerogatives, but because they still are. With that
in mind, the modern state proves to be insufficient to account for complexity of politics in
the digital democracies of hyperhistory and gradually gives way to multiagent systems,
not as a replacement for the modern state but rather to be incorporated in the
governance process among different agents. A MAS is thus conceived as a mechanism
intended to coordinate the relationship between a plurality of agents of different types
(be it private or public), importance and size, which aggregate, disaggregate and
re-aggregate political consent around share interest in a more or less fluid manner.)

(Let us now turn to the specific features that characterize a MAS as the main agent,
political actor and information agent in the hyper-historical age. So Floridi highlights a
series of features that characterize a MAS as a political agent through adapting a
specific level of abstraction that draws on the category of autonomous artificial agents.)

The political MAS is a system constituted by other systems, which, as a single agent
(Floridi and Sanders 2004), is

a. Teleological (the MAS has a purpose, or goal, which it pursues through its actions)
b. Interactive (the MAS and its environment can act upon each other)
c. Autonomous (the MAS can change its states without direct response to interaction:
it can perform internal transitions to change its states. This imbues the MAS with some
degree of complexity and independence from its environment; and finally)
d. Adaptable (the MAS' interactions can change the rules by which the MAS changes
its states. Adaptability ensures that the MAS learns its own mode of operation in a way
that depends critically on its experience.)

With that, Floridi points out that Political MAS becomes an intelligent agent in the sense
of being smart, when it implements features efficiently and effectively, minimizing
resources, wastefulness errors while maximizing the returns of its action.

Critique:
(A MAS is simply a collection of heterogeneous and diverse intelligent agents that
interact with each other and their environment. The interaction can be cooperative,
where agents try to accomplish a goal as a team, or competitive, where each individual
agent tries to maximize their own benefit at the expense of others. And the configuration
of a MAS as a main political actor and informational agent is obviously not devoid of
some of specific problems that the MAS must be able to cope with if it is to be
established as a multiagent intelligent system.)

(Many important questions are raised by the emergence of intelligent, political MASs
which can only be briefly covered here.What follows is a summary of these problems.)

1. Identity and Cohesion

The State has dealt with the problem of establishing and maintaining its own
identity by working on the equation between State = Nation, usually through the
legal means of Citizenship and the narrative rhetoric of Space and Time.

(The modern state therefore had to constantly face the problem of its identity and
internal cohesion, which it tried to solve through the equation of State, nation and
citizenship.)

(One of the main consequences of the information revolution and the impact of
ICTs lies in the fact that reality (including political reality) is structured and
organized in ways that are no longer built on the stability of worldly things. But on
the mobility of interactions and the ability to de-contextualize the data of reality.
So, in this point of view, the concepts of identity and cohesion are more mobile,
perhaps more mature since they are inevitably affected by, if not made up of,
something radically different, changeable and unstable. With this, Floridi
 emphasizes how the new informational environment also requires that we rethink
the meaning of identity and cohesion of Politcal MAS.)

2. Consent
A significant consequence of the breaking up of the equation political MAS =
Nation State = Citizenship = Land = Story and of the decoupling of identity and
cohesion in a political MAS is that the age-old theoretical problem of how consent
to be governed by a political authority arises is being turned on its head.

(So, consent is seen as something original in the sense of being an unavoidable

prerequisite of the legitimate foundation of politics. Such consent shall not in fact
necessarily have a specific, historically documented date, it may also be
presumed as a logical or transcendental assumption of the founding of the
modern state. Thus, the consent that individuals assign periodically to different
policy proposals is a renewed consent on the basis of a primary commitment that
binds them in society, and is usually based on fairly rigid criteria of political
affiliation.The problem is therefore to understand what may motivate or indeed
force agents to give such consent and become engaged.)

Failing to grasp the previous transformation from historical opt-out to

hyperhistorical opt-in means being less likely to understand the apparent
inconsistency between the disenchantment of individuals with politics and the
popularity of global movements, international mobilisations, activism,
voluntarism, and other social forces with huge political implications.

3. Social vs. Political Space

(The transition from historical to hyper historical politics tends to call into
question)

In prehistory, the social and the political spaces overlap (since in a stateless
society, there is no real difference between social and political relations and
hence interactions.)

In history, the political and social space tend to be coextensive (since it is the
political dimension that establishes the social dimension, providing the latter with
the criterion of its differentiation and thus delineating social space from political
space.)
 (Differently) In hyperhistory, the social space is the original, default space from
which agents may move to join the political space. (The rules are not in
themselves constitutive of the totality of the political space, since for its
information and its operation that space requires further value choices, ideas and
shared meanings that lie not at the level of syntax, but of semantics.)

(Social space is thus the totality of degrees of freedom of the inhabiting agents
one wishes to take into consideration. In history, such consideration was largely
determined physically and geographically, in terms of presence in a territory, and
hence by a variety of forms of neighborhood. We saw that ICTs have changed all
this. In hyperhistory, where to draw the line to include, or indeed exclude, the
relevant agents whose degrees of freedom constitute the social space has
become increasingly a matter of at least implicit choice, when not of explicit
decision. The result is that the phenomenon of distributed morality,
encompassing that of distributed responsibility, is becoming more and more
common.)

4. Legitimacy
It is when the agents in the social space agree to agree on how to deal with their
divergences (conflicts) and convergences that the social space acquires the
political dimension to which we are so used. Yet two potential mistakes await us
here.

1. Hobbesian - is to consider politics merely as the prevention of war by other

means.

(So this one consider politics merely as the prevention of war by other means, to
invert the famous phrase by Carl von Clausewitz, according to which “war is the
continuation of politics by other means.” This is not the case, because even a
complex society of angels would still require rules in order to further its harmony.
Convergences too need politics. Out of metaphor, politics is not just about
conflicts due to the agents’ exercises of their degree of freedom when pursuing
their goals. It is also, or at least it should be, above all, the furthering of
coordination and collaboration of degrees of freedom by means other than
coercion and violence).

2. Rousseauian - it might appear that the political space is merely a portion of the
regulated social sphere. The mistake here is more subtle. (We sometimes
associate the political space with the rules or regulations that govern it, but such
things alone do not make up the political space.)
 (By avoiding the two previous mistakes, it will be simpler to understand that the
political space is the portion of the social space that is bound by the agreement
to coordinate convergences and resolve differences. This prompts more thought
about the transparent MAS, especially since the MAS is still in question during
this period of transition.

5. The Transparent State

The MAS may be transparent in one of two ways. Naturally, both originate from
ICTs and computer science (Turilli & Floridi, 2009), another instance of how the
information revolution is transforming our mental models.

● The MAS can be transparent in the sense that it transforms from a "black box"
to a "white box".
(When the MAS is the state, other agents like citizens can see not only inputs
and outputs, such as amounts of tax income and public spending, but they can
also keep tabs on how a MAS operates internally. This idea had already gained
popularity in the nineteenth century. However, because of the opportunities
provided by ICTs, it has returned to modern politics. The term "open
government" also refers to this level of transparency.)

● The MAS can be transparent in the same way that a technology (such as an
interface)
(it's not invisible because it doesn't exist, but rather because it provides its
services in such an efficient, reliable, and effective manner that its presence is
undetectable. A transparent system is one in which everything operates
optimally, so to speak, in the background, to ensure that things run as smoothly
and efficiently as possible.)

(In the case where the MAS in question is the state, this second sense of transparency
should not be interpreted as a covert means of introducing, with a different terminology,
the concepts of "Small State" or "Small Governance." Instead, in this second sense, the
MAS (the state) is as transparent and essential as the air we breathe. It aspires to be the
perfect butler. (5) This type of translucent MAS, which is only noticeable when it is
present, has no established terminology. One could possibly discuss Gentle
Government.)

Views and Examples on Hyper-Connectivity

Jean-Gabriel Ganascia
(Jean-Gabriel Ganascia is a Professor of Computer Science at the University Pierre and
Marie Curie and gave concrete examples to understand the influences of
hyper-connectivity on our society. The information and communication technologies
(ICT) intensely impact human society. The difficulty in appraising their effect and
anticipating the concomitant changes lies in the depth of that impact.)

What is hyperconnectivity?
Hyperconnectivity defines the connectivity that exists in digital environments and
the interaction between information systems, data and devices, all of them related to
each other through the internet.

(In our daily lives we have examples of hyperconnectivity, such as being able to control from the
mobile, the television, the air conditioning or the washing machine. Everything indicates that, in
the not too distant future, this hyperconnectivity will increase, both in our personal environment
and in the company. With the advancement of technologies, new ways of communicating,
working and enjoying free time are being developed. Advances in mobile phones, browsers,
voice assistants or the IoT (internet of things) are just some of the examples related to
hyperconnectivity.)

(The hyper-connected world is also a world of hyper-memorisability, where all the

information is stored in huge databases and accessible anytime from anywhere, without any
oblivion. And, it is a world of hyper-reproducibility and hyper-diffusibility, where all the
knowledge, and more generally, all the works of the mind, can be freely and massively
reproduced and diffused.)

G-rid Democracy
 1. Evolution of the Social Fabric- the relationship of people becomes complicated.
The communication tools augmented human interactions from being anchored to
tribes into wider spaces.
2. Diffusion Modes- before, spatial proximity is key in the effective natural
communication of people, but with ICTs, it becomes useless. (However, not all
have access to these multiple communication networks like the inter-network
locution or Internet which initially planned to join all previous existing networks.)
3. Network Topology- we cannot generalize the transformations from this point of
view because topology is static and does not mirror social processes and the role
they play in the evolution of society.
4. Institutions as Processors- this computer metaphor is used to understand that
social institutions like schools, family, justice, law enforcement, and many others,
have individual roles (as processors) and are working parallel to each other
5. Parallel Computing- whatever data flow or instruction flow, it is normally arranged
in a manner that prevents conflicts.
6. Grid Computation and Modern Democracy- this suggests the rethinking of
democratic processes like voting, decisions, and public consultation. While it gets
rid of burdensome constraints, it also removes democratic institutions which
could lead to losing democracy itself.

Wikipedia, a Realized Utopia

Slide:
"Imagine a world in which every single person on the planet is given free access to the
sum of all human knowledge. That's what we're doing." — Jimmy Wales (co-founder of
Wikipedia)
● Reading of books was reduced
● Costs for mass printing are eliminated
● It is accessible anytime and anywhere
● Readers can send their comments and rewrite its content

(This definitely describes why Wikipedia, the free encyclopedia, is considered a realized
utopia. Reading of books was reduced and as an ICT inducement, costs for mass
printing are as well eliminated. It is accessible anytime and anywhere as long as you
have the connectivity and gadget provision. Readers can send their comments and
rewrite its content or articles by clicking the “edit this page” tab.Indeed, it is an
unexpected success.)

Critique:
 Because of these new models brought about by the development of ICTs, the old
models, characterized by respect for skills and knowledge, are probably at risk of
disappearing. These also raise many questions about the status of knowledge in
society, its financing and control, and on those who can and must exercise control. We
are dreading that the low-skilled groups, groups funded by governments or private
pressure groups overshadow experts. Or, conversely, that the rules too strictly applied
restrict the freedom of authors.

Fortunes and Misfortunes of Patients’ Associations

Slide:
During May 1968 in many developed states of Europe and in the United States of
America, the young generation contested the legitimacy of the traditional social roles
and the genuineness of all kinds of authority.

Favored by the influence of May 1968, one can note that many traditional and
well-established institutions seem to lose their credit.

(The power of the police, the judges, the doctors, the professors etc. was questioned
and debated. In the seventies and in the eighties, people, who had been greatly
influenced by these ideas greatly contributed to the development of computer and
network technologies. (Lyotard 1984). Some of them initiated the free software
movement, the purpose of which was to institute a new economical order based on a
social utopia that was characteristic of that period (Turner 2006).

Slide:
The web facilitates retroactions and interactive relations between actors, which prohibits
unidirectional influences.

(For example, some applications like “rate my professor” and “rateMDs” allow any
student, any consumer or any patient etc. to give publicly their own evaluations of
authorities. Also, the development of cheap and light cameras and their coupling to the
web enable anyone to capture and to broadcast sensitive information about authorities,
without the mediation of intermediaries, like journalists.)

The dominant status of the officially stated knowledge may be publicly discredited on
networks
 As a consequence, state institutions, newspapers, media and authorities tend to lose
their exclusive privileges. This might persuade us to conclude that the networked
society realizes the spirit of May 1968.

Specifically, we are interested in the social organization of health systems, in the

evolutions of the authority of physicians and health industries, and their influences on
medical care.

Medical Nemesis

Slide:
Ivan Illich, in a book, “Medical Nemesis” denounced the omnipotence of medical
knowledge, saying that most of the successes of which the physicians prevailed in the
second half of the nineteenth and in the twentieth century were not really due to modern
medicine, but to social progresses, to hygiene and to the evolution of the standard of
life.

(He blamed the medical authorities who, according to him, were not only responsible for
the induction of iatrogenic diseases (resulting from treatments or therapies), but also of
human engineering, which has led to…)

Social “iatrogenesis”- development of a social life and of an economy under medical

control and under the domination of the health industry.

He proposed a few solutions to make the social organization of health more

“health-serving” than “industry-serving”.
● Recognition of many health professions, like herbalists, masseurs or yoga
instructors, against whom he called the “Professional Mafia” of physicians.
● Encouraged patients to organize groups for exchanging information about their
diseases
(How to live with the disease, and also for pressing governments to give public funds for
research or industries to design new therapies, more adapted to their cases.)

In the seventies and the eighties, associations of patients for specific diseases,
especially chronic diseases, were formed to help ill people face the consequences of
their pathology by exchanging information about treatments and practical aspects of
social life and sustenance.
 At this time, there was no web, but the patient associations took advantage of the
progress of ICT, especially the telephone (for exchanges) and the radio (for their
advertisement).

Forty Years Later

Slide:
Tens of thousands of patient associations all use information and communication
technologies to ensure their promotion, to exchange knowledge and to educate people.
They also act as lobbies and stakeholders in the health domain.

(They press public authorities to fund specific treatments and research; they urge
pharmaceutical industries to develop new drugs; they force regulators to speed up
evaluation procedures to facilitate the adoption of new medications; they analyze
research protocols; they expose side effects of treatments etc. Patients’ organizations
take part in the negotiations between state authorities, research organizations and
pharmaceutical industries.)

They are considered as official actors, which gives them power and recognition. This
granted the proposition of Ivan Illich to promote groups of patients to impose public
control over the organization of medicine and that the spirit of May 1968 won.

Critique:
The concern here is that their organization be considered as an essential
stakeholder, being involved in the main decisions. It is possible that they would secretly
negotiate with patient’s organizations to constitute coalitions of interests against state
organizations or against physician organizations. When this happens, they are no
longer representing the patients’ interests, but their own interests, which may conflict
with the interests of pharmaceutical industries, because they give them funds. This
detaches from the spirit of May 1968.

The Shattering of Institutions

Slide:
The patient’s associations, through the web which allows direct mobilization to
people, increases their influence. Traditional institutions, like medical authorities, now
need to share their influence with new actors.
With the participative web, new phenomena happen that make the official status of both
patients’ and physicians’ organizations more difficult.
(Since patients’ organizations are moving away from patients’ interests, towards their
own interest, individual patients are less and less motivated by these organizations.
They now become able to get information by themselves, throughout the web, and to
get in touch directly with other people with shared experiences.)

The patients’ organizations that have become progressively recognized as official

institutions shatter under the effect of the Internet that allows patients to connect and
interact with each other, without their mediation.

Similarly, some physicians, who are not well recognized by the official bodies of
their profession, have taken advantage of the web to constitute themselves as advice
givers.

(They promote, via medicine 2.06 , new approaches to medicine that allow patients
themselves to take charge, by being informed about their disease and possible
therapies, and by adapting their treatment to their needs, according to their own
knowledge and personal choices.

Without going into the details of this new medical practice, which includes
self-medication, it is very often opposed to institutional medicine, while meeting the
needs of patients who are seeking information on the web.
As such, the body of physicians, which had been forced to negotiate with
different actors, is now burst in the same way as patients’ organizations.

(ITs have deeply changed society and have contributed to destroying the privileges of
the old institutions like those of medical academies; meanwhile, it is not obvious that the
current evolution truly corresponds to the ideals of May 1968.)

Critique:
(While the patients already have the wealth of information about their diseases
readily available on the internet, we are also dreading the possibility of them falling into
the black hole of misinformation, which, in the worst cases, could lead to their death.
Also, the pressure among the patient organizations and authorities should be withdrawn
so as to not motivate themselves to serve their own interests.)

Two years ago, the public vaccination plan proposed by the French government
completely failed because the population did not accept it. This was induced by the
opposition of the general practitioners who were not involved in the plan. They
disseminated misleading knowledge about the danger of the vaccination through the
web (Dupagne 2010), with the aim to provoke the failure of the government plan. It
spread like wildfire; for instance, one of these papers has been downloaded more than
1.5 million times.

This illustrates the power of the Internet and the way it changes state policy and
how it affects the role of authorities, in particular scientific authorities. Lastly, this
provides evidence of the crucial need for networked society, like the one that is
developed by Judith Simon, to ethically condemn the dissemination of wrong
knowledge, as it was the case in the case above.

Additional Critique of the main points

 ● What needs to be established first related to ethics in the infosphere is not to
identify who among the nodes is the gent, the patient, nor who should be at the
center. It is our relationship first that calls for understanding.

(This detaches us from asking who I should be and what and why to do a certain thing.)

● When Floridi analogized spreading fake news one day to peeing on a corner in a
park this focuses the light to our power to work on the foundations and start
changing the sensitivity.
● Hannah Arendt’s ability to portray plurality is being disregarded by the present
societies that the “unique” part is not being considered wherein we are
considered productivity machines that are measured only by numbers

Additional Commentaries/Open- ended Questions

The view that technology in itself has responsibility is dismissible. It is us: we
build it, we decide, and at some point we perceive we have made a big mistake. Our
generation has an attitude of saving or destroying the biosphere. Similarly, we also do
the same with the Infosphere.
Can we still repair it? Yes. We can still fix it. How? By changing those
expectations and sensitivities on the one hand; but also transforming our business
models in a practical way.

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