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Intermediary liability is at the center of the debate over free expression, free speech, and an open Internet. The underlying policies form network regulation that governs the extent that websites, search engines, and Internet service providers that host user content are legally responsible for what their users post or upload. Levels of intermediary liability are commonly categorized as providing broad immunity, limited liability, or strict liability. In the United States, intermediaries are given broad immunity through Section 230 of the Communication Decency Act. In practice, this means that search engines cannot be held liable for the speech of individuals appearing in search results, or a news site is not responsible for what people are typing in its comment section. Immunity is important to the existence of free expression because it ensures that intermediaries do not have incentives to censor content out of fear of the law. The millions of users continuously generating content through Facebook and YouTube, for instance, would not be able to do so if those intermediaries were fearful of legal consequences due to the actions of any given user.
Globalization should be understood as a new economic, political, and cultural dynamic in what is now a global space. It is diagnosed based on a description of the different phases in its development, as an abstract, modern narrative reinforced by cyberculture, the information and communications technologies (ICTs) culture that emerged in the 1970s. Communications media have enabled the constraints and limits of space and time to be overcome, expanding human agency and connecting people and objects. Globalization is linked to the development of cyberculture precisely because this increases the number of different types of connections between people, products, and information all around the planet. It is constructed abstractly, as it does not pay the price of the connections and connectors that locate social relations. At the same time as it helps to create the fiction of “global globalization,” cyberculture reveals mediators that always connect objects, processes, people, and places, making a “localized globalization” visible. Rather than being merely deterritorializing, globalization produces connections and situations with the aid of connectors. Like every sociotechnical network, it is involved in the creation of new spatialities. The narrative of globalization ignores the connectors and overlooks the notion of territory, asserting the global nature of globalization when in fact it is the result of concrete mediations performed locally, produced by a specific and material network. It is important to politicize globalization. This requires “relocalization” of the global, that is, identifying specific, material situations. Having an appreciation of this dependence leads us to very concrete political attitudes. Attention is drawn to the need to give visibility to the mediators that anchor experiences, gainsaying the generic nature of globalization and allowing it to be politicized.
Cyberlibertarianism, broadly speaking, refers to a discourse that claims that the Internet and related digital media technology can and should constitute spaces of individual liberty. Liberty here is understood as non-interference such that individuals are able to act and express themselves as they choose, and thus are self-governed, where interference is understood as most readily emanating from governments but also at times from corporations, particularly crony-capitalist ones. Various strands of this discourse have developed over the last few decades. These strands differ in the weight that they place on technology, markets, policy, and law for securing cyberspace as a space of, and for, individual freedom.
Brenda L. Berkelaar and Millie A. Harrison
Broadly speaking, cybervetting can be described as the acquisition and use of online information to evaluate the suitability of an individual or organization for a particular role. When cybervetting, an information seeker gathers information about an information target from online sources in order to evaluate past behavior, to predict future behavior, or to address some combination thereof. Information targets may be individuals, groups, or organizations. Although often considered in terms of new hires or personnel selection, cybervetting may also include acquiring and using online information in order to evaluate a prospective or current client, employee, employer, romantic partner, roommate, tenant, client, or other relational partner, as well as criminal, civil, or intelligence suspects. Cybervetting takes advantage of information made increasingly available and easily accessible by regular and popular uses and affordances of Internet technologies, in particular social media. Communication scholars have long been interested in the information seeking, impression management, surveillance, and other processes implicated in cybervetting; however, the uses and affordances of new online information technologies offer new dimensions for theory and research as well as ethical and practical concerns for individuals, groups, organizations, and society.
Rachyl Pines and Howard Giles
Dance is a visual, socially organized form of communication. There are countless forms and styles of dance, each with its own criteria of excellence, with varying degrees of technical training ranging from classical ballet to krumping. This could, at times, lend itself to intergroup antagonism with the various genres of dance as subgroups. However, all types of dancers have the potential to identify with one another as sharing in the superordinate identity, dancer. Dance may be consumed as an artistic performance, or one can engage it as a participant—dancing as a professional, as a form of recreation, or as a form of self-expression. The processes of producing, consuming, and participating in dance as a spectator, choreographer, or performer are all intergroup phenomena. For example, a spectator of a performance learns something about the culture that produced this dance. With this there is potential for intergroup contact and vicarious observation with dancers and the various audiences. This can be powerful for changing attitudes and conceptions of different dance groups. The attitude change may occur as people are exposed to a culture presented as art instead of exposure to information via factual accounts such as textbooks or museums. Also, a spectator or consumer’s perception of the performance is informed by group membership. For example, some religious groups discourage dance because they believe it is a sin or evil. These groups, if exposed to a dance performance, will experience it much differently than members of other groups that encourage dancing and actively seek its viewing.
In sum, dance is a vehicle through which group membership and social identity can be expressed. As dancers perform they can, for instance, express gender and sexuality. As choreographers direct movements, they express their conceptions of gender through the dancers. And as spectators view the performance, they are shown something about gender expression. When it is used as a form of protest, as a cultural expression, or as a form of social innovation, dance can express social group membership.
With international awards celebrating outstanding work, courses appearing in universities, regular sections dedicated to it in major publications, and financial packages awarded to help journalists develop interactive digital storytelling skills, “data journalism” has, over the last decade, gained worldwide recognition. Questions still open for exploration include how sustainable is it and how is it manifesting in different parts of the world, with different government policies about making data available. Even so, assumptions that data journalism is a “new” phenomenon have been challenged as researchers continue to dig deeper into its past.
Very few will doubt the opportunities and innovations it presents especially insofar as rethinking professional practice and retooling investigative techniques are concerned. But data journalism also presents empirical, ethical and professional challenges especially in regions of the world, where it either hasn’t taken off or it’s struggling to gain ground. While access to groundbreaking statistics and ability to adopt storytelling techniques such as computer graphics and visualizations could trigger others to seek sensational success, data journalism’s first priority is to inform adequately and accurately. Failure to do so leaves journalism, already facing intensified international scrutiny as a result of numerous challenges ranging from lack of public trust to “problems associated with normative values and democracy; the political economy of the news media; the relevance of audiences and public trust; definitions of journalism itself; and the salience of old and new forms of professional ideology,” vulnerable.
Hearing loss is common, with approximately 17% of the population reporting some degree of a hearing deficit. Hearing loss has profound impacts on health literacy, health information accessibility, and learning. Much of existing health information is inaccessible. This is largely due to the lack of focus on tailoring the messages to the needs of deaf and hard of hearing (DHH) individuals with hearing loss. DHH individuals struggle with a variety of health knowledge gaps and health disparities. This demonstrates the importance of providing tailored and accessible health information for this population. While hearing loss is heterogeneous, there are still overlapping principles that can benefit everyone. Through adaptation, DHH individuals become visual learners, thus increasing the demand for appropriate visual medical aids. The development of health information and materials suitable for visual learners will likely impact not only DHH individuals, but will also be applicable for the general population. The principles of social justice and universal design behoove health message designers to ensure that their health information is not only accessible, but also equitable. Wise application of technology, health literacy, and information learning principles, along with creative use of social media, peer exchanges, and community health workers, can help mitigate much of the health information gaps that exist among DHH individuals.
Death is inevitable: We witness the death of others and eventually face our own. However, people in general view death as taboo and tend to avoid discussing their own or others’ mortality. A cultural shift has been taking place in the developed world so that dying has become an increasingly medicalized process, where death is viewed as something to be stopped or delayed instead of accepted as part of a natural life cycle. As family members are less responsible for the dying process, communication about death and dying becomes a sensitive topic and is often ignored or avoided. Lack of this meaningful communication can lead to stereotypes about the dying person, conflict among family members, and fear of death. Talking about death and dying, if done correctly, can have a positive impact on health-care delivery and the bereavement process.
Incorporating knowledge of intergroup communication with a lifespan approach can deepen communication effectiveness about death and dying. People’s group identities can play important roles in the conversation about death and dying. As children and adolescents, people can encounter the death of older family members (e.g., grandparents) and the communication here can be intergenerational. Due to age differences, younger adults may feel uncomfortable to react to older adults’ painful disclosure of death and the bereavement process. During adulthood, people deal with the death uncertainty for themselves and their loved ones. The communication in this period can be intergenerational and inter-occupational, especially when there are third parties involved (e.g., medical providers or legal authorities). Death and dying communication tend to happen mostly, albeit not always, during the later lifespan, as time of death approaches, among older adults, family members, and medical providers. These conversations include advanced care planning (i.e., arrangements and plans about the dying process and after death), medical decision making, palliative care, and final talks. Increasing the awareness of death and dying can help to normalize the dying process.
Norah E. Dunbar
Deception is the act of knowingly leading another person or persons to hold a false belief. Deception researchers have examined deception primarily as an interpersonal action between one person and another in an interpersonal context. The focus has been on the detectability of deception through verbal or nonverbal cues and the relational consequences of discovered deception in myriad situations. Rarely has deception been explored at the intergroup level. Intergroup deception consists of one group (or a representative of a group) lying to another during a situation in which social categories are highly salient. The primary difference between intergroup deception and interpersonal deception is to be found in the identity for each actor. Interpersonal deception suggests a shared underlying identity, while intergroup deception implies divergent identities. Politicians who lie to their constituents, a union representative lying to the management during a labor negotiation, or two ambassadors lying to each other while attempting to resolve a conflict between their two nations each would be considered intergroup lies if actors see themselves as primarily representing their larger social group rather than themselves as individuals. While studies of intergroup deceptions are relatively rare, there has been important work done in at least three different contexts: in communication between members of different cultures, communication between political or military factions, and communication between corporate entities where each actor represents not only their personal interests, but also those of their organization. In these cases, the communicators each represent a potentially hostile “other.” Earning trust in a situation of out-group engagement is a difficult endeavor, and the study of intergroup deception explores how trust is earned in such situations and how deceptive communication is judged when the parties represent opposing forces.
The six-month-long occupation of the historic city center of Oaxaca, Mexico, in 2006 became one of the first social uprisings to be thoroughly intermeshed with the creation of old and new media. Graffiti, performance protest, and independent radio proliferated and found its way into the many digitally recorded activist videos shown in community centers, on occupied television, distributed on DVD, and streamed on the Internet. Such media activism attests to continuities and discontinuities with what has been known as “New Latin American Cinema,” that is, the militant and social realist films made in analogue formats that were gaining world attention in the 1960s and 1970s. Oaxaca’s media activism also signals links among diverse leftist social movements and community and collaborative video in indigenous languages from throughout Latin America and beyond. Often called “indigenous video,” these works, like the New Latin American Cinema, have also spawned diverse scholarly interpretations. Although the Mexican student brigades and Super 8 video movement are not usually included in the critical scholarship on New Latin American Cinema, they, too, constitute important precursors for Oaxaca’s media activism and for collaborative and community media in the region. How to understand media militancy and anticolonial struggle, in turn, has changed. These changes reflect technological shifts from analogue film to digital video and the growing impact of indigenous social movements on the political left. Audiovisual militancy has shifted from the denunciation of U.S. neoimperialism and a Marxist-Leninist vision of revolution to broader, more open-ended, antiauthoritarian alliances among filmmakers, anarchists, feminists, indigenous organizations, and diverse other social movements that embrace decolonization. In contrast with anticolonial struggles, decolonization does not necessarily seek to oust a colonizing military force but aims to change colonial relations and their postcolonial aftermath under settler colonial conditions through prefigurative politics.
In the European Union, “television-like” is a legal concept, introduced in 2007 as a part of a political compromise over the scope of the new Audiovisual Media Services Directive (AVMSD). The European Commission had originally intended to expand the new rules on linear television programming to cover also all new nonlinear audiovisual content services intended for the same audiences online. This approach was objected to by the U.K. government, which saw it as potentially harmful for the growth of the new online media. Although left practically alone in the opposition in the EU decision-making process, the U.K. government managed with the support of the U.K. regulator Ofcom and the U.K. industry alliance to limit the new directive to cover only “television-like” online services. According to AVMSD Recital 24, these services should “compete for the same audience as television broadcasts” while “the concept of ‘programme’ should be interpreted in a dynamic way taking into account developments in television broadcasting.” The vagueness of this concept has left room for very different and even opposing interpretations. A number of national regulatory authorities in Europe as well as the Court of Justice of the European Union argue that parts of some newspaper’s websites can also be classified as video-on-demand services, while Ofcom has systematically excluded all the audiovisual services on the websites of British newspapers from regulation.
Creating a clear definition of “TV-like” content or services is difficult not just because of the vague wording of the EU directive or digital media convergence, but because the whole concept is based on another set of concepts, which definitions are highly dependent on time and context: television, program, and channel as a practice of packaging content into a linear transmission schedule. Early TV was indeed showing radio programming in production, or radio with pictures. From a contemporary perspective, full-length films may seem to be typical content for television, but most of them have originally been made for theatrical distribution. Over the years, audiovisual media formerly known as television has expanded on multiple platforms and its content has also been available in different on demand-type formats for several decades. So depending on your perspective, there is either a plentitude of “TV-like” content services besides the genuine TV or a wide variety of different flavors of television. Currently, it can be argued whether TV is in terminal decline or just integrating with mobile and online media, but it is obvious that any efforts to define “TV-like” content could make sense only as long the traditional, linear type of (broadcast) TV continues to have an important role in our societies and media cultures.
Timothy R. Levine
Much research has examined people’s ability to correctly distinguish between honest and deceptive communication. The ability to detect deception is useful, but many misconceptions about effective lie detection have been documented. Research on deception is especially informative because the findings of research often contradict common sense. For example, both folk wisdom and several social scientific theories hold that lies can be detected through the careful observation of nonverbal behaviors. Yet research shows that most of the nonverbal behaviors that are stereotypically linked with deception have less diagnostic value than presumed. The widely accepted conclusion from decades of research is that while people are statistically better than chance at detecting lies, people are poor lie detectors in an absolute sense, averaging just 54 percent accuracy. Poor accuracy findings hold across the biological sex of the sender and judge, adult age and occupation, various types of media, spontaneous and planned lies, and more and less potent motivations for lying. Research also finds that people are usually truth-biased—that is, people tend to believe other people more often than not. As a consequence of truth-bias, accuracy for honest communication is typically higher than accuracy for lies, a finding known as the veracity effect. Subsequent research has yielded promising findings suggesting various ways deception detection accuracy can be improved. Focusing on communication content, especially when understood in context, understanding the motives for deception, using evidence, and persuading senders to be honest all have been shown to improve lie detection accuracy in recent experiments.
Yvonne T. Chua
The term “development journalism” is five decades old. But if the volume of academic research was the lone measure of its reach and impact, then one may erroneously conclude that this field of journalism has hardly had any reach and impact at all. There is a paucity of scholarly studies for a genre that has proliferated across three continents and was once touted as the new journalism for Third World countries.
Existing literature points to two main patterns. One sees scholars pitted against each other on what development journalism is and ought to be. The reason: diverse, even opposing, variations of this genre of journalism have emerged according to social, political, economic, and cultural variations in a country or region. The original ideals of development journalism, which requires independent, critical evaluation of the process of development, have been replaced by justifications for a state-controlled media in authoritarian states being passed off as development journalism. That explains the second pattern: studies tend to diverge rather than converge on the concept of development journalism.
Over the years, calls have been made to standardize the notion of development journalism or, failing that, to revamp the entire concept. Until that happens, scholars embarking on the study of development journalism need to bear in mind the different approaches and practices, and avoid cherry-picking components that will distort findings.
The approaches range from development journalists as willing partners of government (statist) to watchdogs (investigative) and from interventionist (participatory or emancipatory) to guardians of transparency. Within the range are more variants or combinations. The bright side is that there is agreement on some of the essentials for development journalism: emphasis on the process of development to bring about social change (communitarian).
The need to de-Westernize and decolonize communication and media studies is based on criticisms on a dominant elitist “Western” axiology and epistemology of universal validity, leaving aside indigenous and localized philosophical traditions originating in non-Western settings. Scholars of the Global South continue to question a dominant inherent Eurocentric bias that was—and continuous to be—underlying many Anglo-American and European research projects. Scholars warn against a persistent influence of foreign-imposed concepts such as modernity and development, as well as universal assumptions regarding the use of certain categories and ontologies to deconstruct and understand the media around the globe.
While the West is understood more as a center of power than as a fixed geographical entity, de-Westernization asks for a revision of the power relations in global academic knowledge production and dissemination. The most prominent call for de-Westernizing media studies goes back to Curran and Park who, in the early 2000s, encouraged a Western academic community to revise and re-evaluate their theories, epistemologies, methods, and empirical research approaches, especially in research targeting the Global South.
In a similar way, the call for decolonization asks to investigate and question continuing colonial power imbalances, power dependencies, and colonial legacies. It challenges the uncritical adoption of research epistemologies and methods of former colonial powers in solving local problems, as they fail to explain the complexities of non-Western societies and communities, asking for practicing “decolonial epistemic disobedience.” Contrary to de-Westernization aimed at a Western research community, scholars from the Global South have struggled for decades for international recognition of their voices and intellectual contributions to a global academic community. Their ideas draw on post-colonialism, subaltern studies, or a critical-reflective sociology.
Different efforts have been made to address the global imbalance in media studies knowledge generation. However, neither replacing theories with indigenous concepts alone nor being relegated to cases studies that deliver raw data will gain ground in favor of countries of the Global South, as research efforts need to incorporate both local realities and wider contextualization, or the call for a research with a region, not just about or from it. More successful are cooperative South-South efforts, as the thriving scholar networks in Latin America, Africa, or Asia demonstrate.
The de-Westernization and decolonization project is ongoing. Where inequalities appear most pressing are in resource access and allocation, in conference participation, or in publishing opportunities. In this sense, journalism and media studies curricula still reflect largely an Anglophone centrism and a lack of understanding of local issues and expectations. Here, more reflective de-Westernizing approaches can help to lessen the gaps. However, as de-Westernization relies on vague geographical categorizations, the term cannot be the final path to re-balance the academic knowledge exchange between powerful and less powerful actors.
Josina M. Makau
Communication has the power to heal and to wound, to tyrannize and to liberate, to enlighten and to deceive, to inspire and to corrupt. Subjecting ideas to the scrutiny of others through engagements of difference has long been recognized as a vital resource for the fulfillment of communication’s constructive potential as well as a critically needed antidote to the corrupting influences associated with demagoguery, confirmation bias, ideological rigidity, and partisanship. Demographic shifts and technological advancements afford unparalleled opportunities for such open, deliberative engagements and related inquiries. Enriched by attentive listening, dialogic communication provides a particularly promising means of tapping these and other resources to reach across differences in pursuit of knowledge, understanding, truth, and wise discernment.
Despite their potential, however, listening and dialogue face formidable obstacles. Among these are dominant narratives regarding the human condition, power imbalances, and privilege, and their implications for communication ethics. Absolutism, radical relativism, and related false dilemmas pose significant obstacles as well. A transformation of vision—from individual adversarialism to an ethic of interdependence—offers a pathway out of the thicket, enabling humanity to tap communication’s potential in shared pursuit of human flourishing across the globe.
Diasporic news refers to information, entertainment, and education news that is politically, economically, and socioculturally relevant to diaspora audiences. This news content is produced by diasporic news media established for and by diasporic groups. According to scholars, diasporic media plays two broad roles: an orientation role relating to information and advice to help diasporic groups adjust to the host country and a connective role relating to information about events in the homeland.
The affordability of new media technology spurred the growth of diasporic media making countless platforms available to diaspora groups to disseminate their views via the legacy media of print, radio, and television; and via the new media of Internet and social media. However, their business model is still preedominantly independent and small scale, and their printed edition is circulated mostly through alternative distribution outlets such as grocery shops, churches, restaurants, and airports.
Their practitioners subscribe broadly to the tenets of journalistic professionalism, but these are discursively reinterpreted, appropriated and contested in line with the cultural sensibilities of diaspora audiences. On their part, the diaspora audiences use them as a platform for political activism; to connect with their group members; to watch movies and listen to music. But in recent times, the home governments are using them to tap into the diaspora resources including remittances and skills transfer.
Rebecca S. Richards
For much of human history, “femininity” and “masculinity” were unknown terms. But that does not mean that the concept of gender did not exist. Indeed, many societies in recorded history had conceptions of what it means to be a gendered person—most often noted in the binary of “man” and “woman”—but these conceptions were normative and perceived as intrinsic to human behavior and culture. Masculinity and femininity were naturalized concepts, assumed to be the ways in which men and women should act, look, or communicate.
In the 19th and 20th centuries, scholars and activists noted that femininity and masculinity are social constructions of a gendered society, often denoting the ways in which people, objects, and practices conform to or transgress gendered expectations. Both terms are highly contingent upon the cultural, historical, and geopolitical locations in which they are used, meaning that they can only be accurately understood or defined for a given time or context; it is impossible to define either term in a universal manner. Femininity, as an articulated concept, has a longer history of being visible and enforced by communities. Masculinity, on the contrary, historically elided critique or visibility because its attributes were often the normative and prized values and characteristics of a given social context. However, feminist movements and intellectual projects have brought masculinity to light, showing the ways in which masculinity, just as much as femininity, is a learned and enforced way of viewing actions, people, and things.
In communication studies, current scholarship on masculinity and femininity examine how they circulate in a globalized world, picking up new definitions and often restructuring people’s lives. Even though both terms are abstractions with shifting definitions and applications, they create the conditions for people’s sense of identity and limit or enhance their ability to engage in communicative acts. Differently stated, while abstract concepts, they have material consequences. To understand how an abstract social construction creates material consequences, communication scholars have looked at several research locations where masculinity and femininity most obviously manifest, such as leadership and authority, media representations, rhetorical style and delivery, and interpersonal communications.
Gary L. Kreps
Diffusion is the process through which new ideas, technologies, products, or processes are spread through communication among members of a social system via communication channels over time. Diffusion is a specialized form of communication that focuses on disseminating information about new ideas, products, technologies, services, or regulations. It is an especially important form of communication because it promotes social progress in the evaluation and adoption of important new ideas to address social issues. Diffusion helps to reduce uncertainty about how to address difficult issues and provides direction for achieving social goals.
A large body of research has been conducted from many disciplines on the diffusion of innovations since the original publication of Everett M. Rogers’ seminal book The Diffusion of Innovations in 1962, which is now in its fifth edition (2003). In this book, he introduced the Diffusion of Innovations (DOI) model, which describes a general process of adopting new ideas across multiple populations, cultures, and applications. This research has examined innovations in fields such as agriculture, engineering, sales, education, architecture, technology, public policy, and health care, and has been applied to a range of different issues, such as the adoption of new technologies, consumer purchasing behaviors, and public support for political issues and candidates, but has been especially influential in guiding strategic health promotion. The DOI model has contributed to a greater understanding of health behavior change, including adoption of health promotion recommendations. The model has led to a broad scope of practical applications for promoting public health.
The digital is now an integral part of everyday cultural practices globally. This ubiquity makes studying digital culture both more complex and divergent. Much of the literature on digital culture argues that it is increasingly informed by playful and ludified characteristics. In this phenomenon, there has been a rise of innovative and playful methods to explore identity politics and place-making in an age of datafication.
At the core of the interdisciplinary debates underpinning the understanding of digital culture is the ways in which STEM (Science, Technology, Engineering and Mathematics) and HASS (Humanities, Arts and Social Science) approaches have played out in, and through, algorithms and datafication (e.g., the rise of small data [ethnography] to counteract big data). As digital culture becomes all-encompassing, data and its politics become central. To understand digital culture requires us to acknowledge that datafication and algorithmic cultures are now commonplace—that is, where data penetrate, invade, and analyze our daily lives, causing anxiety and seen as potentially inaccurate statistical captures.
Alongside the use of big data, the quantified self (QS) movement is amplifying the need to think more about how our data stories are being told and who is doing the telling. Tensions and paradoxes ensure—power and powerless; tactic and strategic; identity and anonymity; statistics and practices; and big data and little data. The ubiquity of digital culture is explored through the lens of play and playful resistance. In the face of algorithms and datafication, the contestation around playing with data takes on important features. In sum, play becomes a series of methods or modes of critique for agency and autonomy. Playfully acting against data as a form of resistance is a key method used by artists, designers, and creative practitioners working in the digital realm, and they are not easily defined.
Since the early 2000s, Digital Media Ethics (DME) has emerged as a relatively stable subdomain of applied ethics. DME seeks nothing less than to address the ethical issues evoked by computing technologies and digital media more broadly, such as cameras, mobile and smartphones, GPS navigation systems, biometric health monitoring devices, and, eventually, “the Internet of things,” as these have developed and diffused into more or less every corner of our lives in the (so-called) developed countries. DME can be characterized as demotic—of the people—in three important ways. One, in contrast with specialist domains such as Information and Computing Ethics (ICE), it is intended as an ethics for the rest of us—namely, all of us who use digital media technologies in our everyday lives. Two, these manifold contexts of use dramatically expand the range of ethical issues computing technologies evoke, well beyond the comparatively narrow circle of issues confronting professionals working in ICE. Three, while drawing on the expertise of philosophers and applied ethics, DME likewise relies on the ethical insights and sensibilities of additional communities, including (a), the multiple communities of those whose technical expertise comes into play in the design, development, and deployment of information and communication technology (ICT); and (b), the people and communities who use digital media in their everyday lives.
DME further employs both ancient ethical philosophies, such as virtue ethics, and modern frameworks of utilitarianism and deontology, as well as feminist ethics and ethics of care: DME may also take, for example, Confucian and Buddhist approaches, as well as norms and customs from relevant indigenous traditions where appropriate. The global distribution and interconnection of these devices means, finally, that DME must also take on board often profound differences between basic ethical norms, practices, and related assumptions as these shift from culture to culture. What counts as “privacy” or “pornography,” to begin with, varies widely—as do the more fundamental assumptions regarding the nature of the person that we take up as a moral agent and patient, rights-holder, and so on. Of first importance here is how far we emphasize the more individual vis-à-vis the more relational dimensions of selfhood—with the further complication that these emphases appear to be changing locally and globally.
Nonetheless, DME can now map out clear approaches to early concerns with privacy, copyright, and pornography that help establish a relatively stable and accepted set of ethical responses and practices. By comparison, violent content (e.g., in games) and violent behavior (cyber-bullying, hate speech) are less well resolved. Nonetheless, as with the somewhat more recent issues of online friendship and citizen journalism, an emerging body of literature and analysis points to initial guidelines and resolutions that may become relatively stable. Such resolutions must be pluralistic, allowing for diverse application and interpretations in different cultural settings, so as to preserve and foster cultural identity and difference.
Of course, still more recent issues and challenges are in the earliest stages of analysis and efforts at forging resolutions. Primary issues include “death online” (including suicide web-sites and online memorial sites, evoking questions of censorship, the right to be forgotten, and so on); “Big Data” issues such as pre-emptive policing and “ethical hacking” as counter-responses; and autonomous vehicles and robots, ranging from Lethal Autonomous Weapons to carebots and sexbots. Clearly, not every ethical issue will be quickly or easily resolved. But the emergence of relatively stable and widespread resolutions to the early challenges of privacy, copyright, and pornography, coupled with developing analyses and emerging resolutions vis-à-vis more recent topics, can ground cautious optimism that, in the long run, DME will be able to take up the ethical challenges of digital media in ways reasonably accessible and applicable for the rest of us.