Surplus cognitivo (Italian Edition)

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Don't have a Kindle? Try the Kindle edition and experience these great reading features: Share your thoughts with other customers. Write a customer review. But here intimacy trumps skill. For similar reasons, I sing 'Happy Birthday' to my children, even with my terrible singing voice, not because I can do a better job than Placido Domingo or Lyle Lovett, but because those talented gentlemen do not love my children as I do.

You heard it here first. View all 13 comments. May 17, Natali rated it liked it. I liked this book less than Here Comes Everybody but mostly because I don't think Shirky needed to write another ethnography. His last book was such a complete anthropological snapshot of how we share and collaborate with the technology available to us. This book is an extension of that and, while interesting, I was hoping that he might assert a hypothesis about what we will do with this collaboration.

Shirky makes the point that we use our spare time to collaborate in ways th I liked this book less than Here Comes Everybody but mostly because I don't think Shirky needed to write another ethnography. Shirky makes the point that we use our spare time to collaborate in ways that could be for the civic betterment of society. He juxtaposes this with the ways previous generations wasted away spare time watching TV. He correctly says that we don't yet know what good will come of all of this cognitive surplus but I was hoping that he would postulate more of an educated guess, given he is one of the leading thinkers in the sociology of social media.

Instead he uses his observations to give tips to entrepreneurial hopefuls in the social media space. Useful but ultimately not what I was hoping for. View all 3 comments. Shirky opens up an intellectual space for his book with several crucial, almost obvious, yet often overlooked claims: And on this point I agree. Historically we have always been nervous about any new technology which allows mere commoners, and especially illiterate youth, to produce content. This is a no-brainer for good teachers--for people to learn they must be given opportunities to practice, fail, make crap.

Secondly, let it flow because one out of , or whatever of these productions and social connectors will be amazing, a game-changer. He sites many examples such as Ushahidi used to track ethnic violence in Kenya or the chromosome project and many more. My oldest son told me about Ouya, a video game platform, which allows users to create their own video games starting with the open source platform. Withing a few days my son went from a video game consumer to a producer.

To me his most important argument is that when we focus on technology we focus too much on the amazing technology itself rather than how these new technologies connect and create community. Shirkey convincingly argues that if you allow for intrinsic motivation, which he defines as an environment that allows for and promotes autonomy and competency, they will come--thousands upon thousands of users willing to dedicate time to creating and building the community.

Overall Shirkey has a more optimistic view of all this--while I agree with his overall analysis, the cynic in me says that most, if not all of these self-generating communities, will be co-opted by capitalism, purchased, converted to hierarchies and rule-based organizations. I hope I'm wrong. But I absolutely disagree with Shirkey's crystal clear distinction between consumption and production. At one point he says that all TV watching is less creative and generous than any sort of blogging because bloggers, of course, produce something and TV watchers simply absorb.

He seems to discount the many theoretical models which have illustrated active consumption such as Reader Response Theory and many others coming out of Cultural Studies. While some TV watching may be mindless so is some blogging; watching TV, for example, can be active and engaging without an auxiliary website for fans to argue and produce their own episodes. A good old family discussion, well-placed pause to discuss a show, and the move to connect the current show to a book on the shelf demonstrate as much intrinsic motivation, autonomy and competency as any new fangled social media group.

Surely it is small but these discussions can spread like viruses through simpler means--a conversation at work or school the next day. So, yes, Shirkey offers an important push back to the critiques of amateur online culture, but there's no need to overstate or discount slower old-school means of engaging the media. Jan 26, Cara M rated it it was ok Shelves: I was right there with Shirky at the beginning, but as this book progressed, I got more and more turned off by some of the latent assumptions buried in his thought process.

Obviously, he's a very smart guy. And obviously, he really believes that social software and the current creator-culture are good things that can be very beneficial for society. But Shirky also has some pretty rigid values of his own that he clings to while attempting to dismantle other "traditional" values. He is a firm crea I was right there with Shirky at the beginning, but as this book progressed, I got more and more turned off by some of the latent assumptions buried in his thought process. He is a firm creative-content elitist, and has a hierarchy of creative endeavors that he cannot seem to imagine subverting.

He's also a data-publicity evangelist, which I am suspicious of on principle. His treatment of fandom in particular sits poorly with me. There is an extremely dismissive tone toward what he perceives as a lesser effort, and it's clear that he only has the most cursory familiarity with what fandom is and what it can do.

Shirky mistakenly asserts that fandom is solely or primarily about self-pleasure, or at best, in-group entertainment. He is, of course, wrong. But this ignorance of the topic is not the most problematic aspect of his treatment of it. His primary contrast with fandom's creative collaboration is the collaboration of the programming community.

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While he does not overtly gender these two groups, he fails to understand that they are culturally gendered. His hierarchy of creative collaboration, then, is a celebration of a stereotypically male kind of participation at the expense of a stereotypically female kind of engagement. He fails to account for the fact that the programming community seems to draw a certain kind of participant not only because of participant choice, but also because women and certain minorities are active encouraged NOT to participate.

There are barriers to entry in the programming community that are a key part of what makes it the way it is today.

This is not to say that the programming space lacks women and minorities, but there are serious barriers to entry into the in-group. On the other hand, fandom is seen, rightly or wrongly, as being a heavily female space, and Shirky's dismissal of the extraordinary effort and artistry and social criticism involved in fandom may be a product of his feeling of being out-group though I doubt he made much effort to engage.

My other major beef with the book was the focus on the "2 billion" new participants in this cognitive surplus-using culture. Access to the internet, and to the other social software platforms that Shirky fangirls over throughout his book, is limited currently to the wealthiest members of the global community. It is trickling down and becoming more widely disseminated, but as it stands, this kind of participatory opportunity is far from universal. It is heavily concentrated in the West. The emphasis on engaging the "2 billion" leaves me wondering what the other 5 billion people on the planet are supposed to do, how they are supposed to engage with the global community.

Shirky is quiet on the subject of there being merit to truly broadening and universalizing participation. Overall, I felt the book lacked the strong call to action I was anticipating.

Instead, it closes with some tips on how to make a successful social media site, I guess with the hope that the reader wants to make one that matches up with Shirky's hierarchy of values. I felt like I got a good bit of the what and the how, and the who including the who not , but I never really gathered the why - why is cognitive surplus good? Why is social software good? Ultimately, I did not feel that the book gives a good sense of why connection is good for humanity in the abstract.

Seeing as this is by far the longest review I've ever written, though, I think it's safe to say that there is a lot of value in this book as fodder for deep thought and discussion about the aspects of modern creative collaboration. So cheers to Shirky for that!

Aug 13, Karen Quinn rated it really liked it Shelves: Shirky picks up where he left off from "Here Comes Everybody," describing in finer grain the behaviours underlying the results of specific collective actions that have been powered by social media. His writing reads like a field guide for makers in the space, highlighting potential potholes in thinking, making it invaluable reading for those wondering how the opportunity presented by social media can be channeled towards civic action and innovation.

It's very interesting to read this book at the Shirky picks up where he left off from "Here Comes Everybody," describing in finer grain the behaviours underlying the results of specific collective actions that have been powered by social media. In Pink's case, it's to talk about how a redefining and shift in perspective on motivation can and has restructured the workplace and its relationship to individuals and paying work.

In Shirky's case, it's talking about how it is restructuring individuals, their identities as autonomous citizens, and how social media enables collaboration, cooperation and coordination as such.

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Feb 12, David Dinaburg rated it really liked it. At one point, Prof. It doesn't, though; professional status is no bellwether to correct usage. Cognitive Surplus does make much of the distinction between professional and amateur content creators, as well as the surfeit of content being produced. The erosion of the barriers to having your content displayed, regardless of what that content may be, impacts the world. If it is beneficial, benign, or destructive simply cannot be predicted: The stupidest creative act is still a creative act. Even moreso, the trend for many of the labor-intensive reviewers is to drop a blurb on goodreads and link to the rest offsite; you can read their review on their own website.

Why let goodreads slurp up your content and garner pageviews—advertising dollars—for your efforts? Like the owners of YouTube, the bar owner is in the curious business of offering value above the products and services he sells, value that is created by the customers for one another. People pay more to have a beer in a bar than they do at home because a bar is a more convivial place to have a drink; it draws in people who are seeking a little conversation or just want to be around other people, people who prefer being in the bar to being home alone.

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This inducement is powerful enough that the difference is worth paying for. The "where" is pretty straightforward: Free time has become synonymous with television viewing: More people differ more. Shirky wisely adheres, and spends much of the book describing circumstances, possibilities, likelihoods, and social steering through default settings. Yet Cognitive Surplus still Cassandras itself: In the two years since the publication of Cognitive Surplus , the ubiquity of high definition streaming video has transformed the internet from a sea of text to a mountain of video. News websites don't feature written articles, they play clips.

The Weather Channel has a splash page filled with videos that autoload; it takes multiple clicks to reach the familiar excel-style weather chart. Old uses for new technology that went unheralded by technological radicals and media traditionalists alike. Why bother paying to produce if viewers are already providing the lion's share, especially if your getting it for free?

Who would give money to what is essentially a community theater, trusting the fickle public to make content, when you can have a professional do it, the way it is supposed to be? The way it always has been. Whether House of Cards comes from Netflix or AMC, it is readily apparent that the internet has not supplanted television—nor has it democratized production of entertainment—only added some new names into the mix. An old use for new technology. A consolidation of power and influence that quashes innovation through market strangulation; different players awaiting their chance to ride the newest innovation to the top, so the cycle can repeat.

It shows how and why some people can and do create, share, help with little regard to the traditional economic forces and fundamental assumptions about human motivation that have informed our public policies since the rise of the Chicago school of economics. Money does not directly correlate to behavior, neither by carrot nor by stick.

The internet has been constrained its entire life by these pessimistic, mercenary, and false restrictions: And if you are shaky on your Alexander Pope analyses, feel free to keep thinking that everything is going to work out fine. Technology takes iteration; society oft seems like it can ill afford the chaos and upheaval required to revamp ideas or implement procedural fixes. By the late s, the lack of mutual obligation was clearly keeping the union weak, so a new constitution was drawn up, obliging the states to contribute to national defense and forbidding them from erecting trade barriers, to name just two of the many new constraints.

That constitution worked, and though it has been modified many times in the two centuries since it was ratified, the continuity between then and now is unbroken. Groups tolerate governance, which is by definition a set of restrictions, only after enough value has accumulated to make the burden worthwhile.

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Since that value builds up only over time, the burden of the rules has to follow, not lead. Internet life is real life and the imaginary distinction between the two creates space for people to avoid internalizing their actions when they troll, grief, or shame someone else just 4 the lulz. It is damaging to pretend we are somewhere different when on a computer. It turns, again, on the precision of language to help overcome a concept that is outdated, ineffectual.

The internet is a communication tool like any other, and to imbue it with special properties because we have given its usage a unique name simply begs the question. Cognitive Surplus is written by the author Clay Shirky. His previous book is called Here Comes Everybody where he tackled the subject of the power of the web for groups to organize.

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My first exposure to Clay Shirky was a talk he gave about the so called problem of information overload. In the talk he ex Cognitive Surplus is written by the author Clay Shirky. In the talk he explained that the problem is not really information overload. We have had an over abundance of information for centuries. The problem, he said, is a filtering issue. In traditional publishing the costs are high thus the need to filter for quality before taking that risk. In this book he writes about this subject when he gets to the history of the printing press.

Cognitive Surplus: Creativity and Generosity in a Connected Age

My first impulse to read this book was because I wanted to hear the good news first. Tutte le persone assumono un ruolo centrale e possono esprimere la loro idea, la democrazia diventa partecipativa e l'informazione viene prodotta a livello sociale. Come scrivono Negri e Vercellone: Le diverse forme di precarizzazione del lavoro sono infatti anche e soprattutto, uno strumento per il capitale per imporre e beneficiare gratuitamente di questa subordinazione totale, senza riconoscere e senza pagare il salario corrispondente a questo tempo non integrato e non misurabile nel contratto di lavoro.

Queste evoluzioni si traducono in una crescita del lavoro non misurato e difficilmente quantificabile secondo i criteri tradizionali della sua misura. Si tratta di uno degli elementi che devono condurci a ripensare globalmente la nozione di tempo del lavoro produttivo e quella di salario rispetto all'epoca fordista" [8]. La finanziarizzazione dell'economia viene letta da molti degli studiosi che fanno propria l'ipotesi del capitalismo cognitivo come il processo principale attraverso il quale si amplia la base dell'accumulazione capitalistica.

Il capitalismo cognitivo sarebbe pertanto caratterizzato da una coevoluzione del ruolo assunto dai mercati finanziari e del ruolo assunto dallo sfruttamento capitalistico della conoscenza e della produzione sociale. Questo ragionamento ha comportato una grande attenzione nei confronti di una categoria proposta da Michel Foucault: In Foucault il termine sta ad indicare una grande tecnologia, anatomica e biologica, agente sull'individuo e sulla specie.

Da Wikipedia, l'enciclopedia libera. URL consultato l'8 novembre archiviato dall' url originale il 27 settembre Vercellone Il ruolo della conoscenza nella dinamica di lungo periodo del capitalismo: Elements for a Marxist Reading of the Thesis of.