星期六的下午
在Peets的外面久坐 重读《神话结构》 阳光暖暖地斜射下来 照在脸上 蓝色贝雷帽的女子 怀抱着吉他轻唱 (十五年前，电报街头 也是这样的阳光)
在Peets的外面久坐 重读《神话结构》 阳光暖暖地斜射下来 照在脸上 蓝色贝雷帽的女子 怀抱着吉他轻唱 (十五年前，电报街头 也是这样的阳光)
What particular features of digital information networks, like presence of email groups and online communities, and the propensity of individual […]
This is from yesterday’s New York Times. One is the Hubble Telescope detected the Pillars of Creation. The other is […]
This poster is from Yezi’s blog. Are you surprised? Congradulations, Eve.
普适互联属于物理层面，应用计算、社会软件属于知性层面，虚拟社区和网路行动族属于社会层面，而涌现智能则属于精神层面。在这数位，互动，对等，社区，局域，多对多或者任意点对任意点传播的文化背后，是人的自主和创造的价值。 新文化是普适的，并且将人际交流回归到局域关联场去，但不再全能，不再环绕单一吸引子如意义（宗教），理性（哲学），实验（科学）或者受众（媒体）而决定身份，这是和书写有深刻不同的地方。（艺术不能等同于书写。） 而一些后现代哲学家们将普适和全能混爻为一，一反全反，面对新文化，则会迷了心性。
“仓颉之初作书，盖依类象形，故谓之文。其后，形声相宜，则谓之字。文者，物像之本也。字者，言孽乳而浸多也。“ “依类象形”, 则文是抽象的符号。而字同时有声有形。利用形声相宜的手段，字可以滋生，从单体的语言单位（按照规则）滋生为复体。许慎在几乎两千年前，观点已经暗合简简致繁的思想。
Different discipline has different epistemologies. What is knowledge? What is research? What’s good work? What is adequate? What is interesting? […]
Being two places at once, having two conversation at once is disruptive. Does this break social order? But new norms […]
“The new kind of social settings enabled through mobil communication that differ fundamentally from prior settings such as workplace, restaurant, […]
What is ethnographic research? Case studies. Traditional positivist view of research: objectivity -assumption of “the view from nowhere” In social […]