Last Thursday April 10 MIT hosted a debate/discussion between Yochai Benkler and Cass Sunstein (audio can be found here). Both are Harvard Law Professors (Sunstein coming here from Chicago in the fall) and, perhaps unsurprisingly, the discussion became very philosophical. Both have written prolifically on technology and our future, especially Benkler’s The Wealth of Networks and Sunstein’s Infotopia and Republic.com 2.0. Henry Jenkins is moderating. he is co-director of Comparative Media Studies and Professor of Humanities at MIT. Jenkins is using those three books as the basis for his questions.
The first question Jenkis poses asks for metrics on how to measure the quality of online democracy. He quotes from both Sunstein and Benkler’s books to set off the dueling:
Sunstein1: “Any well functioning society depends on relationships of trust and reciprocity, in which people see their fellow citizens as potential allies, willing to help, and deserving of help when help is needed.”
Sunstein2: “A well functioning society of free expression must have two distinct requirements: first, people should be exposed to materials that they would not have chosen in advance, and second, many or most citizens have a range of common experiences.”
Benkler: “The new freedom holds great practical promise: as a dimension of individual freedom; as a platform for better democratic participation; as a medium to foster a more critical and self-reflective culture; and in an increasingly information-dependent global economy, as a mechanism to achieve improvements in human development everywhere.”
Jenkins asks the professors to give the current space a grade. Sunstein ranks it a C- since there is still babble and chaos and cruelty, even though there is order and brilliance and ingenuity. He likes Benkler’s idea of a self-reflective culture willing ot appraise itself, but his sense is that the internet is the opposite of self-reflection and provides only for entrenchment of pre-existing views.
Benkler gives a higher grade than C- and ascribes this to the importance of the degree of constraint on action being lower on the internet - this is determinative of how evaluate “normative life lived as a practical matter”. He agrees that a well-functioning society depends on trust and reciprocity but finds this in existence on the web through pervasive collaboration. He contrasts this with the authority driven approach traditionally used by the main stream media.
Benkler states that Sunstein takes too passive a view of citizenship in his description of the requirements of a system of free expression. He doesn’t envision citizens as passively exposed to streams of information and equipped with some pre-existing common frame of reference. Benkler imagines a capacity to act, intake, and filter for accreditation and salience, and ultimately set the current agenda. He sees freedom of expression manifested in part by participating in production of the agenda and claims this view will make the networked public sphere more attractive than Sunstein sees it, which will have the result that main stream media will appear more attractive.
At this Sunstein concedes his grade of C- was probably too harsh and he meant it in comparison to a realistic ideal, rather than a historic comparison. We’re doing better than in 1975. In response to Benkler’s point about passivity he states that his calls for exposure to new materials and shared experiences are only necessary conditions and they act as a counterweight to the notion that with unlimited free choice comes a capacity for self-sorting of internet communication. His sense is that “real internet geeks” come close to being libertarians in the University of Chicago tradition, so this notion of capacity becomes idealized as follows: if you are sovereign over your choices we have reached the ideal. Sunstein resists this and says we need to judge by outcomes: in a well functioning system you don’t construct a Daily Me and your attention needs to be grabbed or else you’ll never realize your interest in other issues. Self-sorting alone is too risky to be a reliable mechanism for people to get a good understanding of issues, so his two conditions become necessary features of the web and preconditions for a well functioning democratic society.
He thinks this paints a picture of people’s interaction with the web as more passive than what he meant. Active citizenship is fueled by shared experiences and unanticipated exposure to new materials and ideas. He cites national holidays like Martin luther King day or July Fourth and enabling us to see each others as involved in a common enterprise. This engenders a participatory approach to societal life among citizens.
Benkler responds that the difference between his and Sunstein’s position is power and context, freedom and constraint. He questions whether Sunstein’s proposed necessary condition of a common experience would result in something closer to traditional main stream media being desirable, where the sharing of experience was often through a government controlled agency or a newspaper. Benkler defines an elite as someone who can affect the agenda and observes that today that is a few million versus how it used to be a few thousand. So power is being diffused in myriad different ways. The example he gives is from the net roots of the Democratic party: citizens can now move their donations to marginal seats away from the war chest of safe seats rather than this being an internal decision by the party bosses. This freedom, what Benkler calls the “I can affect” freedom, is what he is interested in.
The second question Jenkins poses also starts with quotes, and he asks whether we are in danger of excessive fragmentation on the web:
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