- 04.01
- 04.02
- 看《媒体道德原理》
- P39当媒体业者的本性延伸到专业实践中，他的理性会为自己的执业行动确定一个值得欲求的对象，这个对象必须符合媒体道德法则。为实现这个欲求业者愿意按照理性的指引达到预期的执业目标，这样的欲求对象就属于其执业本性的善。执业本性的善借助理性产生一个既满足媒体信息消费者也满足业者自己的欲求对象，并将道德法则作为业者执业行动的准绳，以此丈量这个欲求对象的性质是否属于执业本性的善。当业者始终愿意由理性为自己制定欲求对象，将道德法则作为执业行动的尺度，就可以认为其执业本性的善。
太抽象了，那么满足消费者对热点的探求，同时又获得了收益，能称之为“善蹭流量”吗？
- 媒体实践中，虚假信息属于被媒体业者共同厌恶的对象。
- 04.03
- 马克吐温：让我们陷入困境的不是无知，而是看似正确的谬误论断
- 组会
- 梅镕缨
- 《论优美感和崇高感》
- 崇高感－“理性反思超越感官的有限性”－关于灾难报道
- 是什么，没有反思为什么。是什么就是言之有理即可，每个角度都可以，但是如果理解为什么，就需要更能说服人的，你为什么选这个角度，问题在哪里？——现在的报道是怎么样的？有什么问题？
- 新闻娱乐化、新闻娱乐化的问题（现在的新闻娱乐化和之前的新闻娱乐化有什么区别 ）——没有具体的对象，融媒体变革（政务新闻进入短视频，如何保持它的度。）
- 优美感和崇高感，来理解中国，我们要看媒体如何报道，而不是媒体报道的是什么
- 对崇高的审美感是主体的感觉，而主体的感觉是由无法把握的数量上的大和具有强大生命力的自然引起的，而恰恰带来了主体对自己精神的伟大的领悟。
- 刘老：
- 康德最早关注天体，什么是宇宙第一推动力，联想到人为什么会有活力
- 人与宇宙比是渺小的，只有无限大的东西才能产生崇高感
- 程正元
- “我被AI耍了”：人机交互中的幻觉表象与机器信任重塑
- 刘老：
- 机器幻觉：机器在语义上不能理解人类语言，而导致的幻觉。机器本身是没有幻觉的，产生幻觉的只能是人。但是人以为机器产生了幻觉，所以要打引号。
- 人工智能的运作逻辑到底是什么？到底和人有什么问题和关系？先理解深层的逻辑和概念
- 04.07
- 04.08
- 《social media communication :trends and theories》Preface&Ch-1. Takeaway
- This chapterunderscores the profound influence of social media on contemporary society andthe imperative to understand its mechanisms. It also distinguishes betweendigitization (the conversion of analog data to digital formats) anddigitalization (the transformation of society through digital technologies)，which impressed me a lot. Thiscomparison reminds me of the concept of “deep mediatization” proposed by Küchlyand Hepp. “Deep mediatization” refers to the current level of media developmentin society（Küchly&Hepp, 2023,p.3）, where thenature and dynamics of the social world are significantly dependent on mediaand their infrastructures. Given that my research focus is on journalismethics, I am likely to approach this issue from an ethical standpoint. If theconstruction of social reality is understood in this way, human-centerednarratives may be threatened. What problems will human society face whenmaterial technologies act as the main agents and even decision-makers in humansociety? From the perspective of media ethics, how should we reflect on digitalization?To address this issue, the first step is to understand exactly what roledigitalization is playing. So, I am really looking forward to the upcomingstudies to help me figure out.
References:
Küchly, N., & Hepp, A. (2023). The Mediatized Construction of Reality . Translated by Liu, Y. Shanghai: FudanUniversity Press.
- 04.09
- 《social media communication :trends and theories》Ch-2. Takeaway
- When thischapter discussed the definition of social media,it reminded me of the book A History of Social Media: From Papyrus to the Internet written by TomStandage that I had read before. I personally agree more with understandingsocial media from its essence rather than from the perspective of technologicaldeterminism. In today's internet jargon, Cicero was part of a “social media” system:in this social media environment, information spreads among people along socialnetworks, with people from all directions participating in the same discussionand forming dispersed groups (Standage, 2019). The ancient Romans relied onpapyrus scrolls and messengers to convey information, while today hundreds ofmillions of people use Facebook, Twitter, blogs, and other internet tools toconnect much more quickly and easily. The technologies used are very different,but these two social media systems, separated by two thousand years, are thesame in many aspects such as basic structure and development trends: both aretwo-way conversational environments, with information spreading horizontallyfrom one person to another along social networks, rather than beingdisseminated vertically from a non-human central source. Thus, the main reasonsfor the enduring prosperity of social media can primarily be explained asfollows:1)Human sociability,2)The need for information exchange 3)The emergenceof writing(both text and images)has increased the breadth and scope ofcommunication.
- 04.10
- 《social media communication :trends and theories》Ch-3. Takeaway
- Chapter 3 mainly discusses social media and computer-mediated communication. CMC is like a double-edged sword. On the one hand, it can transcend the limitations of time and space in face-to-face communication, acting as an extension of people's social abilities. On the other hand, due to the inevitable lack of verbal and nonverbal cues in CMC and its characteristic tendency to cause contextual collapse（语境坍塌）, it may actually restrictpeople's social abilities. However, as Professor Zhong mentioned in classbefore, we cannot resist the development of technology. Since social media hasbecome a trend, what is more important for us is how to adapt to this trend. However, I thinkthese are topics that have already been extensively researched. What interestsme more is human–computer communication, especially when many social mediaplatforms begin to integrate artificial intelligence and algorithms. The peopleI interact with on social media may not be real individuals but ratherartificial intelligences or machines. What kind of consequences would thisbring? For example, if I want to expand my social circle through social mediaor find a romantic partner on a certain platform, and I develop a good rapportand emotional attachment with an online user, only to suddenly discover that “he”is not a real person but an AI, yet “he” is truly met my socialneeds, then what will happen and what’s the problem? I may proceed to exploreand think from this perspective in the future.
- 04.11
- 《social media communication :trends and theories》Ch-4. Takeaway
- [url=]Chapter 4 discusses how social media, as a virtual medium, effectively impacts people's daily lives through judgement and decision making. As McLuhan said, "the medium is the extension of man," and this is more evident in social media. Compared to mass communication media, the obvious advantage of social media is that it grants every user the autonomy to extend their interests—users can choose to follow whatever they like. However, with the advent of the algorithmic age and under the influence of the "Pacifier Theory," people are gradually relinquishing their initiative to seek information on social media, instead passively consuming what is pushed to them. Given that social media can indeed influence people’s [/url][url=]judgement and decision making[/url], whether social media users still have the initiative to receiveinformation and who controls the content pushed by social media (algorithms orcapitalism?) becomes particularly important. Therefore, we will devote a largesection to discussing the algorithmic black box and the information cocooneffect. If we approach social media from the perspective of algorithms, how dosocial media platforms that incorporate algorithmic recommendations influencepeople's perceptions and behaviors? What is the underlying mechanism?
- 04.12－04.13
- 《social media communication :trends and theories》Ch-5. Takeaway
- [url=]Chapter 5 mainly discusses social media and behavior. Social media is undoubtedly a vast and complex online virtual community, and the culture of sharing is what keeps this community running. Although this chapter introduces many benefits of sharing behavior, such as health communication and how weak ties established by social media can be beneficial to social life. However, from my own experience as a social media user(a digital native),today's social media is filled with a lot of homogeneous and trivial content. These contents don't offer me much substantial help and waste my time and energy in browsing or just a glance. A new type of "Pacifier" is being established by the recommendation algorithms on social media. This "Pacifier" keeps users engaged with superficial content, reducing their motivation to seek deeper, more meaningful information. It creates an illusion of productivity while fostering a passive consumption habit. As a result, the potential for social media to truly enrich our lives is overshadowed by the overwhelming presence of trivial content.[/url]
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楼主: 刘海明
楼主