The modern man has experienced a radical change in the way he perceives time due to newly-emerging life-controlling economic parameters. The dictatorship of new units of time −speed, urgency, ..."instantism", and tight deadlines - was established in the mid-1980s together with economic and financial globalization, which was made possible by the IT revolution. The common denominator of these notions is speed, which lies in the core of capitalism: the faster the turnover of capital, the greater the profit. The culture of urgency, which has become a mental paradigm and a framework of activity, is characterized first by hypervalorization of activity as the antidote to existential uncertainty and, second, by compression of time, reflected in the imperative to achieve as much as possible with as little time (or resources, etc.) as possible. The urgency which invades the professional and private spheres of life represents a distorted perception of time corroding the human character and interpersonal relationships and causing serious individual disorders and social disturbances.
Internet enables the exchange of information with incredible speed, allowing at the same time users to share their feelings, thoughts and opinions. This exchange that can be carried out virally ...spreading the interest about people and events that transcends our geographical and social horizons, represents a civilizational progress when it’s not recognized just as technological progress, but also as an increasing process of humanization of man and society. Empathy, which was once reserved for the narrowest community, can now be expanded globally. This optimistic view, however, doesn’t take under consideration that human capacity for empathy isn't limitless. Perceptual, cognitive, and emotional overload can lead to saturation and desensitization or dissociation where there is apperception of others, but without any emotional involvement. The paradox of empathy lays within its possibility of being used as a means of control and manipulation: it’s then a pure mimicry of empathy. It can serve a better acquaintance, rapprochement and understanding of other people and cultures, or, on the contrary, non-relations such as impersonation, inauthentic communication, and ultimately online harassment. Therefore, the possibility that Internet gives us to be connected to others is less important than the personal attitude that each individual has towards it and to others via the network. Internet isn't empathic by itself, but it can help one’s basic empathy, which is developing in vivid interpersonal contacts in the real world, to expand to the remote and sensory unobservable others. In this article we’ll analyze the empathic potential of social networks, as well as their features that can narrow or even shut down empathy.
The selfie phenomenon can be viewed as a symptom and forewarning indication of a deeper globally spreading trend. The somewhat unforeseen development of the Internet toward one of most important ...phenomenon of the 21st century – social networking (like Facebook, Instagram, Twitter, Pinterest, Foursquare and other online communities) – raises some serious questions about its connection to the formation of individual personality. The article will present some psychological aspects and problems of virtual networking. A short review of positive sides to this phenomenon will be given, but the focus will be on critical approaches to potential and real risks and dangers for the personal psychological balance and integrity. It seems that individualistic self-reference and self-promotion, that are usually encouraged by the consumer, competitive and marketing culture of contemporary societies, are taking some new dimensions in the virtual world of hyper-exposure. Thus, the issue whether the Internet encourages, supports and enhances the already present self-centered, infantileregressive and narcissistic tendencies and phenomena will be discussed. Does the available, fast and easy digital interaction without physical presence and validation, as well as the possibility of hiding or taking a false identity, affect the disinhibition from social and ethical constraints and rules, and reduce empathy and the sense of responsibility? Also, could digital literacy, if primarily understood as learning techniques and skills, become inversely proportional to emotional literacy? In order to prevent that, media literacy should be placed in a broader educational perspective, which encompasses psychology of media related to psychology of personality. That’s why it is proposed to use the term “media education” instead of or at least along with “media literacy”.
The Media Image of “Effortles Life” Tatjana Milivojević; Katarina Dragović
In medias res (Zagreb, Online),
05/2014, Letnik:
3, Številka:
4
Journal Article
Recenzirano
Odprti dostop
The ways of transferring knowledge and values have drastically changed, and the “others directed” people, the market and/or receptive orientation people, as Fromm would call them, turn to others in ...order to confirm their self-value. Others, however, are often only intermediaries in promoting what the mass media have defined as “currently desirable” attitude, behaviour or set of qualities. A radical example is a problem of being torn apart between the illusion that life should be easy and the (repressed) feeling that it is not, as quoted by Riesman, which results in unfounded belief in the possibilities of effortless life and rapid success, among other things. The mutual influences of the media and the social character of the public and individuals are emphasized in the paper.
Neologizam noosfera označava globalnu ljudsku svijest. To je, prema T. de Chardinu, treća faza u razvoju zemlje, poslije geosfere i biosfere. Kao što je pojava života fundamentalno promijenila ...geosferu, tako je pojava ljudske svijesti fundamentalno promijenila biosferu. De Chardin je predvidio „planetarizaciju“ čovječanstva, što je ekvivalent sadašnje globalizacije omogućene informacijskom tehnologijom. S antropološkog stanovišta, internet nije tehnologija i medij poput drugih: on ima potencijal da revolucionira dosadašnju civilizacijsku paradigmu. Pojavom interneta ideja noosfere je reaktualizirana i povezana s konceptom kolektivne inteligencije. Članak ispituje hipotezu evolutivnog skoka u veću kolektivnu pamet ili viši nivo kolektivne svijesti i iznosi argumente pro et contra.
The neologism noosphere signifies global human consciousness. According to T. de Chardin, it is the third stage in the development of the earth, after the geosphere and the biosphere. As well as the ...emergence of life has fundamentally changed the geosphere, the emergence of human consciousness has fundamentally changed the biosphere. De Chardin envisioned the “planetarization” of mankind, which is equivalent to the current globalization by information technology. From an anthropological point of view, internet is not a technology or media as others: it has the potential to revolutionize the current civilizational paradigm. With the advent of the internet the idea of the noosphere has been reactualized and related to the concept of collective intelligence. The article questions the hypothesis of an evolutionary leap in a greater collective intelligence or higher level of collective consciousness presenting pros and cons.
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