I think it's mostly an extension of chan culture
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Replying to @poaststructural @mcrumps
So is it a mixture of shielding identity as form of saying what they want without impunity and possible repercussions, and a kind of Deleuzean posturing that 'oh look, we have shed our faces'?
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also in the mix is a certain pushback against web 2.0’s interlocking of everyone’s web experience with their social life, nostalgia for baked-in anonyminity of 90s web chat culture. i just use my name backwards which is admittedly weak crypto. always already doxxed is the move.
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Replying to @nollidruj @NegarestaniReza and
‘xenofeminism reserves the right of everyone to speak as no one in particular.’
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This always reminds of DG's dictum: To reach, not the point where one no longer says I, but the point where it is no longer of any importance whether one says I. Replace I with the word personal identity.
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Yeah, I'd say it's basically chan culture and oh so Deleuzian attitudes (at least for me). It's nice to step out of your meatspace costume, I guess.
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But there is something important here for me. Can one actually step of his/her meatspace costume by just adopting online anonymity? You see, I think of this in terms of people who say that oh we don't believe in self but then they go on and become the most egotistic people.
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Replying to @NegarestaniReza @great_old_ones_ and
I think you're missing some gradient here, R. Being faceless is just one element anons use to get to the point of writing in order to have no face.
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Replying to @tobias_ewe @great_old_ones_ and
Care to elaborate? Shedding face to me is not the outcome of wearing an online mask but the result of a personal struggle with oneself that finally brings you to this ethical conclusion, that having a face is not important. It's redundant.
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Replying to @NegarestaniReza @great_old_ones_ and
Faceshredding is an ongoing process without conclusion. Part of that process can be undoing the particulars that tie you to ‘you’ - whether AFK or not.
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It has been part of an ongoing process at the outer rims of the ego, much like Darwin's dangerous idea. Yet these processes don't easily translate into individuals' psyches. They mostly remain at the status of facts. But facts are not sufficient for the depersonalization of ego.
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