
World Without Mind: The Existential Threat of Big Tech
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Franklin Foer reveals the existential threat posed by big tech, and in his brilliant polemic gives us the toolkit to fight their pervasive influence.
Over the past few decades there has been a revolution in terms of who controls knowledge and information. This rapid change has imperiled the way we think. Without pausing to consider the cost, the world has rushed to embrace the products and services of four titanic corporations. We shop with Amazon, socialize on Facebook, turn to Apple for entertainment, and rely on Google for information. These firms sell their efficiency and purport to make the world a better place, but what they have done instead is to enable an intoxicating level of daily convenience.
As these companies have expanded, marketing themselves as champions of individuality and pluralism, their algorithms have pressed us into conformity and laid waste to privacy. They have produced an unstable and narrow culture of misinformation, and put us on a path to a world without private contemplation, autonomous thought, or solitary introspection - a world without mind. In order to restore our inner lives, we must avoid being coopted by these gigantic companies, and understand the ideas that underpin their success.
Elegantly tracing the intellectual history of computer science - from Descartes and the enlightenment to Alan Turing to Stewart Brand and the hippie origins of today's Silicon Valley - Foer exposes the dark underpinnings of our most idealistic dreams for technology. The corporate ambitions of Google, Facebook, Apple, and Amazon, he argues, are trampling longstanding liberal values, especially intellectual property and privacy. This is a nascent stage in the total automation and homogenization of social, political, and intellectual life. By reclaiming our private authority over how we intellectually engage with the world, we have the power to stem the tide.
At stake is nothing less than who we are, and what we will become. There have been monopolists in the past but today's corporate giants have far more nefarious aims. They’re monopolists who want access to every facet of our identities and influence over every corner of our decision-making. Until now few have grasped the sheer scale of the threat. Foer explains not just the looming existential crisis but the imperative of resistance.
- Listening Length8 hours and 1 minute
- Audible release dateSept. 12 2017
- LanguageEnglish
- ASINB0752P92LB
- VersionUnabridged
- Program TypeAudiobook
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Product details
Listening Length | 8 hours and 1 minute |
---|---|
Author | Franklin Foer |
Narrator | Marc Cashman |
Audible.ca Release Date | September 12 2017 |
Publisher | Penguin Audio |
Program Type | Audiobook |
Version | Unabridged |
Language | English |
ASIN | B0752P92LB |
Best Sellers Rank | #104,770 in Audible Books & Originals (See Top 100 in Audible Books & Originals) #208 in Media Studies (Audible Books & Originals) #269 in Elections & Political Process #1,031 in 21st Century U.S. History |
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Given as a gift (but I took a peak first).
Bought it for a social movements class. Did not complete it but it is quite interesting. Talks about the history of modern technology and the stories behind the inventors.

Bought it for a social movements class. Did not complete it but it is quite interesting. Talks about the history of modern technology and the stories behind the inventors.


Foer calls himself a progressive, who is "romantic and moralistic". To me, progressive should be synonymous with scientific. The enlightenment which Foer values, I assume, is related to the value of reason. If so, we must follow where science leads us, and therefore, accept what science pronounces about the nature of reality.
In the last 40 years or so, complexity sciences, systems sciences and other sciences based in concepts like phase transitions and emergence have come to reveal a reality that is fundamentality continuous, singular, and fractal. The ancients fetishized mathematics to the point of forgetting that it was a facsimile of reality: not the real thing. That is, geometry was an idealization; a useful idealization for building houses, but a downright harmful idealization when applied to human beings.
I'll get straight to the point. Humans beings are what Robert Jay Lifton would term "protean". In contemporary neuroscientific and psychotherapeutic thought, this is the concept of "neuroplasticity", by which we meant, in effect, the plasticity of perceptual, affective and cognitive experience.
From what ground does Franklin Foer make his judgement that "originality i.e. genius is necessary because without it life would be banal and cliche"? I would asume the very ground from which Franklin Foer grew up i.e. within the culture of his early life context. "To Bert Foer. Ardent trustbuster, gentle father" is how Foer dedicates his book. It's a nice dedication which shows what sort of connection (i.e. investment) he has with his father. At another point in the book, he reminsces about his fathers habit of putting his New Republic newspaper under his sons bedroom door after he was finishing reading it.
I mention all of the above to point out that Foer's philosophy seems to derive from his father - and the culture he grew up around. I feel the need to mention this so that Foer not entrap us in his love for idealizations; for instance, to pretend that what Foer says is all that matters is an idealization - because his early life context is the basic crux of how meaning becomes assimilated into human minds. Thus, to accept his philosophical disposition is to more or less not recognize that it departs from how reality actually works.
So, what is so harmful about idealizations? For one, they aren't truthful, and because they aren't truthful, they grant an opening - or even more accurately, provoke an opening, when a human being OPERATING FROM A DIFFERENT EARLY LIFE UMWELT (meaning context) recognizes the unjustified superficiality and narcissism implicit in believing that people "need" geniuses even if the whole claim is a sham.
Foer does not realize that in making that claim, he has provoked a certain subgroup of the population who very much see a problem in people assuming they are ontologically responsible for what they have, because they more or less sense - accurately - that human idealization underlies human hypocrisy: the desire to represent the "best" situation or expression of self necessarily results in a dissociation of important aspects of reality that relate to the very things we find ourselves idealizing.
In short, the science of systems theory, particularly as expressed by important ideas by George Lakhoff/Mark Johnson in metaphor, Antonio Damasio on homeostasis and affect, C.S Peirce on semiotic and phenomenological processes, relational psychoanalysis and interpersonal neurobiology in the application of systems concepts to interpersonal interactions, and the one which clarifies most my point (though little known) Scott-Kelso and Engstrom's work on what they call "complementary nature", shows how concepts of dynamical systems theory as applied to the brain and behavior can be represented as "spectrum representations" i.e. cold and hot, good and bad, etc, are ontological coordinates for human awareness in the world which grow out of (or "sprout from") polarized representations of states-of-affairs.
For the most part, my nasty response to Foer's careless and quasi-elitist claim that genius' are "needed" derives from my exquisitie sensitivity to trauma and how trauma shapes human needs. By trauma, I mean any state whereby self experience is negative. Consciousess, as neuroscientists are learning, is more or less directed by the amygdala, which is always registering "negative" percepts or qualia which occur within consciousness, so as to motivate a counter-response (or counterpoint in Uexkullian language) which more or less is a coherent adaptation to the situation in which the negative experience occurred.
In other words, more awareness needs to be brought to claims the like of which Foer makes, becuase it perpetuates a dissociative sort of rhetoric where something huge can be claimed (genius is needed, otherwise life would be bana/cliche) but which the writer/claimant experiences as small and little - and that is precisely the point. Logically speaking, it is in fact the dimunition of that issue which makes the statement - idealization - possible for Foer. Similarly, it is the detection of the superficiality of the claim which provokes an affective response in the person who doesn't agree with it.
In short, I am not speaking either/or. There is truth to both sides of the equation, for instance, that Amazon does mediate for the possibility for a more educated culture, as well as lowering the artificial and trumped up prestige publishers foist on their authors. Similarly, wikipedia is an incrredible tool for thinking and for promoting knowledge and understanding. On the other hand, I can see and recognize how a culture of stupidity is promoted by "the cult of the amaeteur", and indeed, without the quality of shame to regulate awareness, it seems people never develop the cognitive capacity to recognize good and bad thinking, because they are always thinking that everything they think is good - and this is a massive problem to which Foer speaks eloquently and usefully throughout the book.
As a reviewer, however, I think this idealization for the 19th century ethic to be more than problematic, and hence i have spent some time trying to explain why these sorts of views, in being dogmatic and unreflective, actually provoke opposition and conflict in other humans, for the simple reason that "investing" in something which has become meaningful to us simultaneously "closes off" other view points which you may not have known about, but when learned about, provoke cognitive dissonance and so force the mind, if it is to accept reality, to undergo a "depressive" period whereby the self "mourns", as it were, its false sense of how things were, but overtime this feeling subsides and the new reality sets in.
That is what I mean when I think "progressive". A progressive is about truth - and nothing else.
So
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The first chapter gives some information about technology near-monopolies of the past and attitudes in Silicon Valley to near-monopolies of the future. The media pundit Marshall McLuhan pined for the time before printing, a pre-Gutenberg idyll when culture was shared and verbal and people were not isolated inside their printed books. Franklin Foer pines for a time before the internet, a pre-big-tech idyll when culture was literate, thoughtful and high end. McLuhan coined the term global village. The term is singular. There cannot be global villages, plural.
He discusses the disruptive new technologies using the examples of Google, Facebook and Amazon. For each of these companies he reaches out to the past and then discusses the current situation. What he does not do is discuss how these companies started. Thus, for Google he talks about co-founder Larry Page’s father and his pioneer work as an AI academic. He also mentions Descartes, Turing and Kurzweil . For Facebook, he has a few pages on Leibniz before moving on to the discipline of Data Science. Facebook has become one vast statistically significant social science sample that the company can experiment with to maximise its revenue. For Amazon, his emphasis is on books, writers and publishers. Here he feels the disruption most acutely.
He does not emphasise that Amazon now sells everything and its cloud computing business is just as important as its massive on-line catalogue. Apple and Microsoft are barely mentioned and he does not discuss Russia and China, which are developing a different new tech ecology. Nor does he consider that we have passed through a mass-media anomaly , a side effect of the Industrial Revolution. Wikipedia is mentioned only in passing. It is certainly disruptive, just ask the Encyclopaedia Britannica, but it is quietly successful in a non-commercial way, the antithesis of the big techs.
There are certainly genuine fears regarding the onward march of technology. Foer’s fears are wider than literary disruption. He says on page 231 “Our faith in technology is no longer fully consistent with our belief in liberty”. He fears for the Republic. Big tech is too big and getting bigger. This could be compared with the domination of the big trusts in America at the start of the 20th century and the subsequent antitrust legislation. Big Tech has always had a tendency towards monopoly, for example Western Union and Associated Press in telegraphy, AT&T in telephony, NBS in broadcasting, IBM in mainframes and Microsoft in PC desktops. However, this tendency to dominate was always tempered by a vulnerability to the next big thing. Has this changed? Is big tech now invulnerable?

Each of the GAFA founders is painted as a maniacal villain. Maybe with a bit too much relish, but the consequences of their quest for world domination, the pernicious nature of their algorithms and trashing of independent knowledge systems are well argued. The chilling examples that have inadvertently appeared from under the masks of Hippiedom’s harmlessness should be widely known.
GAFA have made life easier (or made us believe in the life they want for mankind) so this book comes as welcome jolt, and perhaps essential reading. I’ve managed to avoid Facebook (honest) but was sold on Google … but this ‘World Without Mind’ made me understand why alternatives to GAFA are vital and how liberating it can be to start to stop the data mountain growing.
But, dam, I bought it from Amazon…
Four stars, not five as they didn’t use ‘Find and Replace’ for words such as ‘color’. Come on, it is a British edition and this algorithm didn’t hurt anyone!

This is important. Argued with passion and you can’t help but imagine the cliff ahead. Recommended, as the ideas in book offer a little protection to changing ways of the world.


I don't want to waste your time disproving authors naive arguments and his lack of education about the technology. If you want to read better books about this sort of stuff, look up Nicholas Carr. The Glass Cage and the Shallows were definitely better than this one even if I disagree with Carr he at least had the capacity to present the facts and his case right and in a single narrative.