Jaron Lanier

If there's any object in human experience that's a precedent for what a computer should be like, it's a musical instrument: a device where you can explore a huge range of possibilities through an interface that connects your mind and your body, allowing you to be emotionally authentic and expressive.

I've always felt that the human-centered approach to computer science leads to more interesting, more exotic, more wild, and more heroic adventures than the machine-supremacy approach, where information is the highest goal.

It is impossible to work in information technology without also engaging in social engineering.

Musicians and journalists are the canaries in the coalmine, but, eventually, as computers get more and more powerful, it will kill off all middle-class professions.

Anonymous blog comments, vapid video pranks and lightweight mash-ups may seem trivial and harmless, but as a whole, this widespread practice of fragmentary, impersonal communication has demeaned personal interaction.

We're losing track of the vastness of the potential for computer science. We really have to revive the beautiful intellectual joy of it, as opposed to the business potential.

One good test of whether an economy is humanistic or not is the plausibility of earning the ability to drop out of it for a while without incident or insult.

The only hope for social networking sites from a business point of view is for a magic formula to appear in which some method of violating privacy and dignity becomes acceptable.

Linux is a superbly polished copy of an antique - shinier than the original, perhaps, but still defined by it.

An imaginary circle of empathy is drawn by each person. It circumscribes the person at some distance, and corresponds to those things in the world that deserve empathy. I like the term "empathy" because it has spiritual overtones. A term like "sympathy" or "allegiance" might be more precise, but I want the chosen term to be slightly mystical, to suggest that we might not be able to fully understand what goes on between us and others, that we should leave open the possibility that the relationship can't be represented in a digital database.If someone falls within your circle of empathy, you wouldn't want to see him or her killed. Something that is clearly outside the circle is fair game. For instance, most people would place all other people within the circle, but most of us are willing to see bacteria killed when we brush our teeth, and certainly don't worry when we see an inanimate rock tossed aside to keep a trail clear.The tricky part is that some entities reside close to the edge of the circle. The deepest controversies often involve whether something or someone should lie just inside or just outside the circle. For instance, the idea of slavery depends on the placement of the slave outside the circle, to make some people nonhuman. Widening the circle to include all people and end slavery has been one of the epic strands of the human story - and it isn't quite over yet.A great many other controversies fit well in the model. The fight over abortion asks whether a fetus or embryo should be in the circle or not, and the animal rights debate asks the same about animals.When you change the contents of your circle, you change your conception of yourself. The center of the circle shifts as its perimeter is changed. The liberal impulse is to expand the circle, while conservatives tend to want to restrain or even contract the circle. Empathy Inflation and Metaphysical AmbiguityAre there any legitimate reasons not to expand the circle as much as possible?There are. To expand the circle indefinitely can lead to oppression, because the rights of potential entities (as perceived by only some people) can conflict with the rights of indisputably real people. An obvious example of this is found in the abortion debate. If outlawing abortions did not involve commandeering control of the bodies of other people (pregnant women, in this case), then there wouldn't be much controversy. We would find an easy accommodation.Empathy inflation can also lead to the lesser, but still substantial, evils of incompetence, trivialization, dishonesty, and narcissism. You cannot live, for example, without killing bacteria. Wouldn't you be projecting your own fantasies on single-cell organisms that would be indifferent to them at best? Doesn't it really become about you instead of the cause at that point?

It will not suffer if it doesn__ get what it wants.

enduring at the time played in his formulation of the test.

that you will become entrapped in someone else__ recent careless thoughts.

about: Don__ post anonymously unless you really might be in danger.

When we ask people to live their lives through our models, we are potentially reducing life itself. How can we ever know what we might be losing?

An endless series of gambits backed by gigantic investments encouraged young people entering the online world for the first time to create standardized presences on sites like Facebook. Commercial interests promoted the widespread adoption of standardized designs like the blog, and these designs encouraged pseudonymity in at least some aspects of their designs, such as comments, instead of the proud extroversion that characterized the first wave of web culture.Instead of people being treated as the sources of their own creativity, commercial aggregation and abstraction sites presented anonymized fragments of creativity as products that might have fallen from the sky or been dug up from the ground, obscuring the true sources.

People degrade themselves in order to make machines seem smart all the time.

When I work with experimental gadgets, like new variations on virtual reality, in a lab environment, I am always reminded of how small changes in the details of a digital design can have profound unforeseen effects on the experiences of the humans who are playing with it. The slightest change in something as seemingly trivial as the use of a button can sometimes completely alter behavior patterns.For instance, Stanford University researcher Jeremy Bailenson has demonstrated that changing the height of one's avatar in immersive virtual reality transforms self-esteem and social self-perception. Technologies are extensions of ourselves, and, like the avatars in Jeremy's lab, our identities can be shifted by the quirks of gadgets. It is impossible to work with information technology without also engaging in social engineering.