On the Internet (Thinking in Action)

Rating:
Summary: From Plato to the net..The early fears.
Review: "On the internet",written by H.L Dreyfus a professor at Berkley is one of the very few books on the market approaching the "net" from a philosophical point of view rather than a technical one.
This approach itself promises for some interesting questions and some very intriguing answers or theories.

Dreyfus touches both the obvious and the not so-obvious sides of the "information superhighway". He emphasizes the fact that while the internet is basically the biggest storage of information we've invented so far, it doesnt possess artificial intelligence (yet?) and thus it is hopelessly still relying on humans to sort this information out, divide it into "important" and "unimportnat" information, and even then, it's furthermore relying on the person looking for the information who has to know what he/she's looking for and how to get it (evaluating the information for example)...
He points out the flaws as he tackles the weaknesses of the search engines which look for key words and not meaning and predicts that we're not exactly close to solving this critical problem.

On probably the most interesting -and simoultaneously most controversial- chapter of the book, learning through online courses, Dreyfus argues that without personal involvement we might acquire the factual knowledge but not the skill since we are not physically "there" to interact with a teacher and to mimic what he/she does as far as the subject of learning is concerned, since, as he claims, this is one of the basics of learning.
He adds a rather strong argument on that, when he says that the fundamental way we "understand" reality is ba having a handle on it. He then goes on to conclude that the internet takes away exactly that: our connection to reality, and reasons that learning online compared to the traditional ways of learning is limited and inadequate, it inhibits proficiency.

With a world rapidly moving on to a digital existence, to functioning through the internet, a digital concious as it may, Dreyfus warns of the dangers. Predictably, alienation and new dimensions of loneliness are central themes of those warnings. We can talk to 10s of people online from different parts of the world without having any relationship with them. The passion is not there he claims, and that is probably the one indisputable point of his book.

Keeping in mind that the internet is still a relatively new medium, any conclusions we might hurry to make might be very flawed themselves. Dreyfus points this out himself when he reminds us of Plato (who seems to be a favorite of his) who 2.500 years ago warned the Athenians of the dangers of the written word. Yet, Dreyfus believes that the inetrnet is a more clear-czt case where we can see the dangers more clearly.
I disagree. We do not know how the internet will develop yet and to what direction. In Europe only a small fraction of the population actually uses it, other than to send or receive an email. This is far below the net's capabilities and it doesn't provide us with enough data about its influence on human societies yet. Most of Dreyfus's observations come undoubtedly from the american usage of the internet (which is pioneering in that sector) but as more and more cultures get involved with the medium we are bound to see the medium take on more changes and uses.

When it comes to online learning i would have to agree with Dreyfus's opinions with one main objection: up until recently learning the traditional way, whether in universities or schools, was going unquestioned and uncriticized. But especially in the 90s voices started abounding , especially from educators, that even that form of learning contains disembodiment. The west alone is filled with people with degrees who carry data but do not carry meaning in their data either exactly what Dreyfus is "accusing" the internet and its online courses of doing.
Learning in a school might provide with the all important human contact but how much of it is meaningful contact and to who's interest is one big open question.
Schooling (universities included) distribute dogma and the process of learning in them is basically limited on absorbing the dogma proficiently. It would be a blatant lie to claim that this type of learning is "better" than the online courses. It would also be an interesting question and discussion what type of learning is then the most proficient one? Dreyfus doesn't touch that question, indeed he seems to believe with no restrictions that the learning he's involved in (in university) is "ok"..
I beg to differ.
All this, with objections and questions included, doesn't mean that "On the internet" is not reccomendable. It's in fact filled with interesting points and at worst it's food for thought. As i said above , alone the fact that it's a philosophical approach on the issue makes it intriguing enough.

But we shouldn't be hasty. In 10-20 years time this book might seem terribly outdated and flawed. In fact, some might claim (and they might be right) that it already is...

Rating:
Summary: From Plato to the net..The early fears.
Review: "On the internet",written by H.L Dreyfus a professor at Berkley is one of the very few books on the market approaching the "net" from a philosophical point of view rather than a technical one.
This approach itself promises for some interesting questions and some very intriguing answers or theories.

Dreyfus touches both the obvious and the not so-obvious sides of the "information superhighway". He emphasizes the fact that while the internet is basically the biggest storage of information we've invented so far, it doesnt possess artificial intelligence (yet?) and thus it is hopelessly still relying on humans to sort this information out, divide it into "important" and "unimportnat" information, and even then, it's furthermore relying on the person looking for the information who has to know what he/she's looking for and how to get it (evaluating the information for example)...
He points out the flaws as he tackles the weaknesses of the search engines which look for key words and not meaning and predicts that we're not exactly close to solving this critical problem.

On probably the most interesting -and simoultaneously most controversial- chapter of the book, learning through online courses, Dreyfus argues that without personal involvement we might acquire the factual knowledge but not the skill since we are not physically "there" to interact with a teacher and to mimic what he/she does as far as the subject of learning is concerned, since, as he claims, this is one of the basics of learning.
He adds a rather strong argument on that, when he says that the fundamental way we "understand" reality is ba having a handle on it. He then goes on to conclude that the internet takes away exactly that: our connection to reality, and reasons that learning online compared to the traditional ways of learning is limited and inadequate, it inhibits proficiency.

With a world rapidly moving on to a digital existence, to functioning through the internet, a digital concious as it may, Dreyfus warns of the dangers. Predictably, alienation and new dimensions of loneliness are central themes of those warnings. We can talk to 10s of people online from different parts of the world without having any relationship with them. The passion is not there he claims, and that is probably the one indisputable point of his book.

Keeping in mind that the internet is still a relatively new medium, any conclusions we might hurry to make might be very flawed themselves. Dreyfus points this out himself when he reminds us of Plato (who seems to be a favorite of his) who 2.500 years ago warned the Athenians of the dangers of the written word. Yet, Dreyfus believes that the inetrnet is a more clear-czt case where we can see the dangers more clearly.
I disagree. We do not know how the internet will develop yet and to what direction. In Europe only a small fraction of the population actually uses it, other than to send or receive an email. This is far below the net's capabilities and it doesn't provide us with enough data about its influence on human societies yet. Most of Dreyfus's observations come undoubtedly from the american usage of the internet (which is pioneering in that sector) but as more and more cultures get involved with the medium we are bound to see the medium take on more changes and uses.

When it comes to online learning i would have to agree with Dreyfus's opinions with one main objection: up until recently learning the traditional way, whether in universities or schools, was going unquestioned and uncriticized. But especially in the 90s voices started abounding , especially from educators, that even that form of learning contains disembodiment. The west alone is filled with people with degrees who carry data but do not carry meaning in their data either exactly what Dreyfus is "accusing" the internet and its online courses of doing.
Learning in a school might provide with the all important human contact but how much of it is meaningful contact and to who's interest is one big open question.
Schooling (universities included) distribute dogma and the process of learning in them is basically limited on absorbing the dogma proficiently. It would be a blatant lie to claim that this type of learning is "better" than the online courses. It would also be an interesting question and discussion what type of learning is then the most proficient one? Dreyfus doesn't touch that question, indeed he seems to believe with no restrictions that the learning he's involved in (in university) is "ok"..
I beg to differ.
All this, with objections and questions included, doesn't mean that "On the internet" is not reccomendable. It's in fact filled with interesting points and at worst it's food for thought. As i said above , alone the fact that it's a philosophical approach on the issue makes it intriguing enough.

But we shouldn't be hasty. In 10-20 years time this book might seem terribly outdated and flawed. In fact, some might claim (and they might be right) that it already is...

Rating:
Summary: Existentialistic Pessimism
Review: Books on the Internet abound these days, but there are few which take serious philosophical approaches to this important technology. This book is a welcome exception. Referring to Existentialistic thinkers such as Kierkegaard, the author discusses how the anonymity and ubiquity of the Internet will affect our involvement with the "World." He argues that the absence of physical body, locality, and concreteness in the Internet communication will invite the loss of our commitmentted action, ultimately leading to "despair." This arguement is particularly interesting when it is compared with the rather positive view to the rational "public sphere" advocated by Habermas and others.

I would recommend this book to anybody who cares about the implications of the Internet for our life.

Rating:
Summary: Outmoded thinking - behind the times
Review: Dreyfus' understanding of distance learning is quite limited. On page 39 of this book he defines distance learning as "the correspondence-course model of anonymous information consumers." Distance learning has a lot more going for it than that, I have found that there is a lot of interactivity in online courses and a high level of communication with the professors. I took one of Dreyfus' classes at Berkeley as an undergraduate and I never got to talk to him, there was no face to face learning. If you feel that the lecture method is the only way to learn, then the internet is not for you. If you want to feel like a "disembodied presence" go take a class at Berkeley as an undergrad.

Rating:
Summary: Outmoded thinking - behind the times
Review: Dreyfus' understanding of distance learning is quite limited. On page 39 of this book he defines distance learning as "the correspondence-course model of anonymous information consumers." Distance learning has a lot more going for it than that, I have found that there is a lot of interactivity in online courses and a high level of communication with the professors. I took one of Dreyfus' classes at Berkeley as an undergraduate and I never got to talk to him, there was no face to face learning. If you feel that the lecture method is the only way to learn, then the internet is not for you. If you want to feel like a "disembodied presence" go take a class at Berkeley as an undergrad.

Rating:
Summary: The attraction and dangers of Internet Platonism
Review: The Internet Book raises the following questions: Can we leave our vulnerable bodies while preserving relevance, learning, reality, and meaning? The latest book of Hubert Dreyfus examines in complete details the various perspectives -of the Net through the eyes of a Philosopher -the attraction of life on the Internet as a way of achieving Plato's dream of overcoming space and time as well as bodily finitude. Drawing on philosophers such as Soren Kierkegaard, Friedrich Nietzsche, and Maurice Merleau-Ponty, Hubert Dreyfus discussed and seriously criticised the Net. In his criticism in the book, he explaines -that, in spite of its attraction, the more one lives one's life through the Net the more loses a sense of what is relevant, and so faces the problem of finding the information one is seeking. Also, in spite of economic attraction of distance learning, such learning by substituting telepresence for real presence (how much presence is delivered by the telepresence?), leaves no place for risk-taking an apprenticeship which plays a crucial role in all types of skill acquisition. Furthermore, without a sense of bodily vulnerability, one looses a sense of reality of the physical world and one's sense that one can trust other people. Finally, he discusses while the anonymity of the Net makes possible experimentation, the overall effect of the NET is to undermine commitment (what Kierkegaard spelled out in The Present Age) thus to deprive life of any serious meaning.

This fascinating discovery shows that the Internet has profound and unexpected effects. Presumably, it affects people in ways that are different than the way most tools do because it can become the main way someone relates to the rest of the world. Given the surprises and disappointments through the Net, Hubert Dreyfus explores the question, what are the benefits and the dangers of living our lives on line?

In the Internet book-the author tried to give answers in greater depth to the questions, which is important in field of humanities and Philosophy -that why reach beyond ourselves and our humanity? Why seek to become posthuman? Why not accept our human limits and renounce transcendence?

In my view, the book On the Internet discusses in greater depth the important question How does the Dreyfus's Skill developmental model and his non-representational learning relate to the Internet-facilitated education!

The book is divided into four chapters:

Chapter 1. Hyperlinks -In this chapter The hype about hyper-links Professor Dreyfus discusses the hope for intelligent information retrieval and the failure of AI. He raises one good question, how the actual shape and movement of our bodies plays a crucial role in grounding meaning so that loss of embodiment leads to loss of relevance.

Chapter 2. Distance-Learning -In this chapter, How far is Distance Learning from Education? Hubert Dreyfus discusses the importance of mattering and attunement for teaching and learning skills and phenomenology of skill acquisition. Apprenticeship and the need for imitation. "Without involvement and presence -he said we cannot acquire skills."

Chapter 3. Telepresence -The chapter, Disembodied Telepresence and the remoteness of the Real will let us know about -the body as source of our presence of causal embedding and attunement to mood. Hubert Dreyfus raises a question, how loss of background coping and attunement leads to loss of sense of reality of people and things. (I see something like you, but I don't see you and I hear something like you, but I don't hear you)

Chapter 4. Nihilism -The last chapter (most important), Nihilism on the Information Highway: Anonymity vs. commitment in the Present Age discusses in details about the meaning, requires commitment and real commitment requires real risks. The anonymity and safety of virtual commitments on-line, leads to loss of meaning. In this chapter, Prof. Dreyfus translates the Soren Kierkegaardian view of The Present Age to the Net.

Professor Dreyfus translates Kierkegaard's account of the dangers and opportunities of what Kierkegaard called the Press into a critique of the Internet so as to raise the question: what contribution -- for good or ill -- can the World Wide Web, with its ability to deliver vast amounts of information to users all over the world, make to educators trying to pass on knowledge and to develop skills and wisdom in their students? He then elaborates Kierkegaard's three-stage answer to the problem of lack of involvement posed by the Press -- Kierkegaard claim that to have a meaningful life the learner must pass through the aesthetic, the ethical and the religious spheres of existence -- to suggest that only the first two stages -- the aesthetic and the ethical -- can be implemented with Information Technology and Net, while the final stage, which alone makes meaningful learning possible, is undermined rather than supported by the tendencies of the desituated and anonymous Net.

In the aesthetic sphere, the aesthete avoids commitments and lives in the categories of the interesting and the boring and wants to see as many interesting sights (sites) as possible. In the ethical sphere we would reach a `despair of possibility' brought on by the ease of making and unmaking commitments on the Net. Only in the religious sphere is nihilism overcome by making a risky, unconditional commitment. Dreyfus concludes that only by working closely with students in a shared situation in the real world can teachers with strong identities, ready to take risks to preserve their commitments, pass on their passion and skill to their students. In this shared context students can turn information into knowledge and practical wisdom.

The risk-free anonymity of the Internet, Dreyfus said, makes it a good medium for slander, innuendo, endless gossip, and ultimately, boredom. "Without some way of telling the relevant from the irrelevant and the significant from the insignificant, everything becomes equally interesting and equally boring." He later argued, "The nihilistic pull of the new network culture doesn't prohibit such personal commitment but does inhibit.

As a philosopher Professor Hubert Dreyfus expresses his concern in not going to become involved in criticizing some specific uses of the Internet and defending others. His question is a more speculative one: What if the Net became central in our lives? What if it becomes what Joseph Nye, dean of Harvard University's Kennedy School of Government calls an "irresistible alternative culture?" To the extent that we came to live a large part of our lives on the line, would we become super or infra human? In seeking an answer, to above questions, Hubert Dreyfus ellaborates..that..we should remain open to the possibility that, when we enter cyberspace and leave behind our animal-shaped, emotional, intuitive, situated, vulnerable, embodied selves, and thereby gain a remarkable new freedom never before available to human beings, we might, at the same time, necessarily lose our ability to distinguish relevant from irrelevant information, lack a sense of the seriousness of success and failure necessary for learning, lose our sense of being causally embedded in the world and, along with it, our sense of reality, and, finally, be tempted to avoid the risk of genuine commitment, and so lose our sense of what is significant or meaningful in our lives. In greater depth, the Internet book discusses the hope that if our body goes, so does relevance, skill, reality, and meaning. If that is the trade-off, the prospect of living our lives in and through the Web may not be so attractive after all.

The book is highly recommended to educators, techno philosophers and techno enthusiasts. Thank you.

Rating:
Summary: The attraction and dangers of Internet Platonism
Review: The Internet Book raises the following questions: Can we leave our vulnerable bodies while preserving relevance, learning, reality, and meaning? The latest book of Hubert Dreyfus will examine in complete details the various perspectives -of the Net through the eyes of a Philosopher -the attraction of life on the Internet as a way of achieving Plato's dream of overcoming space and time as well as bodily finitude (as Plato said Learning takes place independent of Time and Space in Mind). Drawing on philosophers such as Soren Kierkegaard, Friedrich Nietzsche, and Maurice Merleau-Ponty, Hubert Dreyfus discussed and seriously criticised the Net. In his criticism, he explained -that, in spite of its attraction, the more one lives one's life through the Net the more loses a sense of what is relevant, and so faces the problem of finding the information one is seeking. Also, in spite of economic attraction of distance learning, such learning by substituting telepresence for real presence (how much presence is delivered by the telepresence?), leaves no place for risk-taking an apprenticeship which plays a crucial role in all types of skill acquisition. Furthermore, without a sense of bodily vulnerability, one looses a sense of reality of the physical world and one's sense that one can trust other people. Finally, he discussed while the anonymity of the Net makes possible experimentation, the overall effect of the NET is to undermine commitment (what Kierkegaard spelled out in The Present Age) thus to deprive life of any serious meaning.

In the above book-the author tried to give answers in greater depth to the questions, which is important in field of humanities and Philosophy -that why reach beyond ourselves and our humanity? Why seek to become posthuman? Why not accept our human limits and renounce transcendence?

In my view, the book On the Internet discussed in greater depth the important question How does the Dreyfus's Skill developmental model and his non-representational learning relate to the Internet-facilitated education!

The book is divided into four chapters:

Chapter 1. Hyperlinks -In this chapter The hype about hyper-links Professor Dreyfus discussed the hope for intelligent information retrieval and the failure of AI. He raised one good question, how the actual shape and movement of our bodies plays a crucial role in grounding meaning so that loss of embodiment leads to loss of relevance.

Chapter 2. Distance-Learning -In this chapter, How far is Distance Learning from Education? Hubert Dreyfus discussed the importance of mattering and attunement for teaching and learning skills and phenomenology of skill acquisition. Apprenticeship and the need for imitation. Without involvement and presence -he said we cannot acquire skills.

Chapter 3. Telepresence -The chapter, Disembodied Telepresence and the remoteness of the Real will let us know about -the body as source of our presence of causal embedding and attunement to mood. Hubert Dreyfus has raised a question, how loss of background coping and attunement leads to loss of sense of reality of people and things. (I see something like you, but I don't see you and I hear something like you, but I don't hear you)

Chapter 4. Nihilism -The last chapter (most important), Nihilism on the Information Highway: Anonymity vs. commitment in the Present Age discussed in details about the meaning, requires commitment and real commitment requires real risks. The anonymity and safety of virtual commitments on-line, leads to loss of meaning. In this chapter, Prof. Dreyfus translated the Soren Kierkegaardian view of The Present Age to the Net.

The book is highly recommended to educators, techno philosophers and techno enthusiasts. Thank you.

Rating:
Summary: Kierkegaard surfs prodigiously...
Review: This is a very little book dealing with a very big subject: does the internet add or detract from meaning in our lives? Such a topic can be covered only in a cursory way within 107 pages, but the major issues are represented in this book, and provide valuable food for thought.

Some of the questions asked are: can the internet deliver us from our bodily selves? Can the internet be used to disseminate information more efficiently and more universally? Can the internet democratize education and produce experts? What is the effect of the internet on the real? And, lastly, what are the implications of meaning in our lives concerning the internet?

These are all good questions, and each one could fill a volume on its own. Nonetheless, this book is a survey on the topics, and each topic is dealt with in about 20-30 pages.

On the issue of disembodiment and the internet, Dreyfus goes out on a limb himself while accusing others of doing the same. Why rely on the vision of the 'Extropians' (whose website is still active as of this typing) for guidance about how people are using and conceiving the internet? The vision of the web as a disembodied non-physical realm where humans will no longer have to deal with intestinal gas is a vision shared by very, very few. Dreyfus gives this concept far too much validity, and the first section of this book creates a sort of 'phantom threat' of people wanting to release themselves from their bodies (he calls it 'Cyberia'), and warnings about the consequences of wanting to do so.

The interesting part of the first section is the discussion of the failure of AI and the failing hope that cyberbeings will one day replace human beings. Those who are freaked out by the implications of 'The Matrix' will find comfort here.

Dreyfus' best arguments concern the internet and distance learning. Anyone working in education can tell you about the dismal failure of trying to replace human teachers with computers. That's not to say a certain amount of knowledge cannot be obtained from cyber-learning, but that knowledge has its limits. Expert knowledge is even difficult if not impossible from reading books (which has a certain amount of disembodiment in its own, but different, way). Face-to-face or body-to-body interaction is important, and will likely always be important, in mastering a subject or skill. That's why those who can afford it still hire tutors.

Similar arguments are put forth concerning the internet becoming a 'virtual world' in which people can potentially get sucked into and lost. It's true that this can happen, but the internet is not necessarily to blame. People can get sucked into drugs, television, reading, fantasizing, etc., and lose themselves in much the same way they can on the internet. Addictions take many forms, and the internet is but one. Still, a word of caution is justified here: the danger in the confusion of 'telepresence' - or, just because you see someone on your screen means that you're having a 'human experience' - with actual human contact is real and needs to be noted. It is not as great a danger as Dreyfus presents, however. To some it may be, but an edpidemic of Cyberians seems unlikely at this point. Also, Dreyfus points out that using the internet does not involve risk on the human level. This is becoming less and less true. It's not too hard to find out who is behind a pseudonym these days, and identity theft and monetary threat loom more and more. Not to mention that everything you type and look up on the internet is stored somewhere, and can be retrieved for purposes of marketing or otherwise. There are risks, on a fundamental human level, with internet use.

Concerning meaning and the internet, Dreyfus' claims that the internet leads to nihilism are not wholly convincing. They're based on the Kierkegaardian notion of the aesthetic and ethical life. Where Dreyfus sees problems, he defers to Kierkegaard.

Overall, the book presents a negative view on the present and future of the internet. Today it seems almost paranoid in places.The .COM burst gave us all a dose of reality, and there will likely be others to come as far as the internet is concerned. We're not to Dreyfus' distopia yet. Time may change that, or it may not. Likely more threateninig technologies will have to surface first.

This is a good place to start for exploring the philosophical implications of the internet. You won't want to stop here if this book catches your interest.