a tutorial/essay video on how to && why leave facebook without deleting ur account ( more @ nickbriz.com/facebook )

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Filter Bubble https://www.youtube.com/watch?v=B8ofWFx525s

Recycled Likes http://readwrite.com/2012/12/11/why-are-dead-people-liking-stuff-on-facebook#awesm=~oIOG2pHruSl3s1 && http://bureauofminds.tumblr.com/post/41028512430/facebook-is-impersonating-people-without-their

Sponsored Stories http://mashable.com/2011/01/25/facebook-sponsored-stories/ && info on the change/update to this http://www.huffingtonpost.com/2014/01/10/facebook-sponsored-storie_n_4574644.html

Mood Manipulation Experiment http://www.theatlantic.com/technology/archive/2014/06/everything-we-know-about-facebooks-secret-mood-manipulation-experiment/373648/

Google received 12,000 requests from people seeking to be "forgotten" by the world's leading search engine on the first day it offered the service, a company spokesman in Germany said Saturday.

Kernel on machines and memory, with some nice examples of apps that are exploring our changing relationship with both.

We are all digital archaeologists now, writes Robert Carroll. But in a world where nothing is forgotten, can we learn to forgive? Computers are better at recalling stuff than we are. The internet tends to remember by default, so stories about people haunted by juvenile blunders on Facebook abound. But surely a world with less forgetfulness is a good thing? Forgetting is lost keys and angry spouses. It’s old age and decline, Alzheimer’s and dementia. It’s a weakness to be overcome, not something to be clung on to. Yet, in a little less than a decade, digital technology has swung the balance from forgetting to remembering. Experiences and knowledge no longer need tangible artefacts like books or photographs to survive. Thanks to low-cost hard disks, it has become easier to remember than forget.

If bricolage is the major creative form of the twenty-fist century, then the archive is its standing reserves. Socrates famously worried about the stability of our memories as we moved from an oral to a written culture, and his concerns have been echoed in the move to digital archives. The pedigree of this technological Socratic shift is deep. When Thomas Edison first recorded the human voice onto a tin foil roll on December 6, 1877, he externalized and disembodied a piece of humanity. Jonathan Sterne writes that “media are forever setting free little parts of the human body, mind, and soul” (p. 289). By the time Edison patented the phonograph in 1878, the public was familiar and comfortable with the idea of preserved foods. As a cultural practice, “canned music” in John Philip Sousa’s phrase, was ripe for mass consumption. Envisioning a world without such “canned” media is difficult to do now. We preserve everything. The problem is not so much the authenticity of our entertainment and information, but how to parse the sheer expanse of it. Andreas Huyssen (2003) mused, “Could it be that the surfeit of memory in this media-saturated culture creates such an overload that the memory system itself is in constant danger of imploding, thus triggering fear of forgetting?” (p. 17).

Traumatic, persistent memories are indeed a case of recall gone awry. But as a treatment, CISD misapprehends how memory works. It suggests that the way to get rid of a bad memory, or at a minimum denude it of its negative emotional connotations, is to talk it out. That’s where Mitchell went wrong. It wasn’t his fault, really; this mistaken notion has been around for thousands of years. Since the time of the ancient Greeks, people have imagined memories to be a stable form of information that persists reliably. The metaphors for this persistence have changed over time—Plato compared our recollections to impressions in a wax tablet, and the idea of a biological hard drive is popular today—but the basic model has not. Once a memory is formed, we assume that it will stay the same. This, in fact, is why we trust our recollections. They feel like indelible portraits of the past.

How walking through a doorway increases forgetting

In 2006 Stacy Snyder, a 25-year-old student at Millersville University in Pennsylvania, was denied a teaching degree just days before graduation. University officials had discovered a photo of her, captioned “Drunken Pirate,” on MySpace. The photo showed Snyder wearing a pirate hat and drinking from a plastic cup, and the university accused her of promoting underage drinking. As Viktor Mayer-Schönberger tells the story in his new book Delete: The Virtue of Forgetting in the Digital Age, Snyder lost control over the photo when it was indexed by Google and other search engines: “the Internet remembered what Stacy wanted to have forgotten.”

Snyder’s story, and others like it, motivate Delete’s plea for “digital forgetting” (though it turned out that the university had other reasons to deny Snyder her certificate, including poor performance).