Liberation from the bounds of books and libraries doesn't mean freedom from the constraints of corporate power and culture. A response to David Weinberger's Too Big to Know.
In Too Big To Know: Rethinking Knowledge Now that the Facts Aren't the Facts, Experts Are Everywhere, and the Smartest Person in the Room Is the Room, the simultaneously fascinating and frustrating book by Berkman Center senior researcher David Weinberger, there is a wonderful moment where the mechanisms of "fact-building" are laid bare.
"It's 1983. You want to know the population of Pittsburgh, so instead of waiting six years for the web to be invented, you head to the library," Weinberger begins.
What follows next is the elaboration of the deeply material processes through which even seemingly simple facts are assembled -- from the decision made by you, the curious researcher, to look the answer up in an almanac in a public library, all the way back to the public agencies, research funding mechanisms, and publishing-industry processes that allowed the population of the greater Pittsburgh metropolitan area to be certified as 2,219,000 souls. This story provides us a key insight into the nature of facts: they are constructed, yes, but they are not simply constructed out of thin air, and they are certainly not constructed out of words or digital links. Money and materials, documents and discourse, all go into making facts "facts." In the words of Michael Fortun, an associate professor in the Department of Science and Technology Studies at Rensselaer Polytechnic Institute, facts are made, but they are not made up.
I wish there were more episodes like the Pittsburgh almanac story in Too Big to Know. Instead, Weinberger often retreats into a philosophical stance that overemphasizes the power of media technology to reshape the basic epistemological structures of the social world. This theoretical starting point -- which we might describe as a kind of Heideggarian McLuhanism -- ultimately dematerializes and dehistoricizes our notions of what it means to say that a fact is "networked." And this tendency, which I would call a tendency to see networks as coterminous with "the Internet," largely evacuates any understanding of digital power from Weinberger's analysis.
Just to be clear right from the start: there is no doubt that Too Big to Know is a smart, readable book. All too often the academic response to readable, obviously mass-market oriented books like Weinberger's is to pick nits, helpfully pointing out entire scholarly bodies of evidence that the author missed and using this lack of grounding in the literature as an excuse to toss the entire exercise out the window. Sometimes such criticism is justified, other times, it is less so. In this case, at least, readability is far from a sign of shallow thinking. There are probably hard-edged sociological reasons behind Weinberger's accessible argumentative style, but there is little doubt that he knows his stuff. Indeed, one of the failings of Too Big to Know may be that the book tries to do too much, rather than too little.
Nevertheless, if Too Big To Know is a multi-course meal, it is an ultimately unsatisfying one. Its primary flaw is its open indebtedness to a particular vision of both Heidegger and McLuhan. These commitments are central to nearly all of Weinberger's writings, from The Cluetrain Manifesto onward, and as such, it's doubtful that such an open disagreement on intellectual first principles can be easily bridged. Nevertheless, Weinberger's commitments need not be ours, and there are particularly important reasons why we might wish to avoid them.
MORE ON 'Too Big to Know'
- To Know but Not Understand: An Excerpt From the Book
- What the Internet Means for How We Think: An Interview With David Weinberger
The renaissance of Marshall McLuhan in the era of the Web is disappointing for a number of reasons, not the least of which is its rather dull obviousness. There is little surprise that the quotable, evidence-free, technology-obsessed Canadian English professor would thrive in a technology-obsessed era where pithy quotes about the deep meaning of digital devices too often stands in for evidence. McLuhan, of course, was the master theorist of the medium; beyond the over-used "medium is the message," McLuhan's major insight was to argue that socio-technological systems -- such as the media -- operate on a grand scale, largely independent of the day-to-day interest us mere mortals might have in their actual content. McLuhan's primary flaw, on the other hand, was to decouple this understanding of socio-technical system from any relationship to economics, politics, or society. As leading communications theorist James Carey put it, "McLuhan sees the principal effect [of communication technology] as impacting sensory organization and thought. McLuhan has much to say about perception and thought but little to say about institutions."
German philosopher Martin Heidegger is less quoted in Silicon Valley than Marshall McLuhan, and not just because he was a Nazi. McLuhan and Heidegger are equally poor writers, but whereas McLuhan's inscrutable prose has led to him being more read than he ought to be, unintelligibility has had the opposite outcome for Heidegger. A dazzlingly complex philosopher -- probably the greatest of the 20th century -- the most important aspect of Heidegger's thought for our purposes is his understanding that human beings (or rather "Dasein," "being-in-the-world") are always thrown into a particular context, existing within already existing language structures and pre-determined meanings. In other words, the world is like the web, and we, Dasein, live inside the links.
Too Big to Know thus amounts to a fairly straightforward marriage of the Canadian mystic to the gnomic German philosopher. The digitization of 21st-century media, Weinberger argues, leads not to the creation of a "global village" but rather to a new understanding of what knowledge is, to a change in the basic epistemology governing the universe. And this McLuhanesque transformation, in turn, reveals the general truth of the Heideggarian vision. Knowledge qua knowledge, Weinberger claims, is increasingly enmeshed in webs of discourse: culture-dependent and theory-free.