Analisi interessante di Aral Balkan. Dei vari passaggi degni di nota qui ne trascrivo qualcuno. L'ultimo in particolare esprime bene un'intuizione di cui abbiamo discusso di recente in lista ed è un mio leit motif da tempo (anche se Aral si limita ai dati personali, mentre io ne faccio un discorso più generale). L'informazione (e i dati che la rappresentano) non è e non può essere un prodotto o un bene. E' parte dell'individuo, della persona che l'ha generata, sia essa una canzone, un software o un click su un link. E come parte di un essere umano, non può essere oggetto di proprietà. https://invidio.us/watch?v=xy9gNOnoR8M The problem with technology is who own and controls it so if we as individuals own and control our own technology and the data that gather with that and the insight that it gives us about our lives there is no problem here. That's a system who is compatible with democracy and it's compatible with human righrs. The problem is that there are technologies that are controlled by a handful corporations and that gives them a huge amount of power and insights over us. And that's is not compatible with democracy. [...] What does it mean when corporations know everything about you and you don't know anything about them. [...] We need solutions where we don't rely on benevolent kings. [...] We can do that differently, we can build peer-to-peer systems where we own the data, we own the technology, we own the algorithms. And that changes completely the power structures, that's a more egalitarian power structure. [...] A Peerocracy is a social system that at its heart has individuals, has people whose integrity are intact. We have this in the biological sense, we protect the integrity of the self of the person, of our biological body. We have human rights that protect that (or it should). What we don't have is the same thing in the digital and networked worlds, in the digital and networked age. That's all "Peerocracy" means. It's having that basic structure, the person, safeguarded [...] When we talk about personhood in the digital network age, we are not talking about something that exists just within your biological body but also on your phone to some extent [...] So personhood have to transcend the boundaries of your biological body so that we can protect it within human rights law.