I start the story in 1819 rather than 1980. And that allows me to do some very specific work, which is to talk about what I think of as the deep social programming of the tools that we’re now using in public services across the United States.
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I’ve experienced first hand the challenges of trying to correct misinformation, and in part my academic research builds on that experience and tries understand why it was that so much of what we did at Spinsanity antagonized even those people who were interested enough to go to a fact‐checking web site.
What is it about our brains that makes facts so challenging, so odd and threatening? Why do we sometimes double down on false beliefs? And maybe why do some of us do it more than others?
I actually come at this with a set of questions for folks here. Because before we get to the action question I have questions about the broader problem, right. So when we’re talking about truth and truthiness and in media, I think we first have to ask whose truth matters, and what are its boundaries.
This idea of control is so baked into the journalistic psychology that actually this articulation, done in a highly‐controlled environment with an advertising agency, is one which even though it’s not new to the open Web is still very very very new to journalism. And what we don’t have at the moment is anything like a balancing investment in the kinds of things which allow us to participate in the crowd.
The danger is that we are taking the agenda that is being set by those who are the political players, and by checking within it ignoring the things that are consequential that we ought to be debating, that to some extent exist in another world which is a world about what is desirable and good, and what the trade‐offs actually are and how we should arbitrate those track trade‐offs.
We identified a group of users on Twitter and we said as a coding challenge, like social battlebots, write a bot that will embed itself in this network and we will score you based on how well these bots are able to achieve some kind of social change, either in the pattern of connections between people or in the things that people talk about.