And the fact that I’m wishing Google a happy birthday only frightens me more.
I don’t believe society understands what happens when everything is available, knowable and recorded by everyone all the time,” he says. He predicts, apparently seriously, that every young person one day will be entitled automatically to change his or her name on reaching adulthood in order to disown youthful hijinks stored on their friends’ social media sites. — Google CEO or whatever
The reconstruction of identity through the games people play with multiple identities cannot help but have an influence on society socially, politically, economically and culturally. Multiple Identities and avatars are a result of the decentralisation that has occurred from the use of the internet. — http://wiki.media-culture.org.au/index.php/Virtual_Identities
Something has happened here, someone has died. A trauma, a repetition, a death, a commentary. Remainder wants to create zinging, charged spaces, stark and pared-down, in the manner of those ancient plays it clearly admires—The Oresteia, Oedipus at Colonus, Antigone. The ancients, too, trouble themselves with trauma, repetition, death, and commentary (by chorus), with the status of bodies before the law, with what on earth is to be done with the remainder. But the ancients always end in tragedy, with the indifferent facticity of the world triumphantly crushing the noble, suffering self.
Remainder ends instead in comic declension, deliberately refusing the self-mythologizing grandeur of the tragic. Fact and self persist, in comic misapprehension, circling each other in space (literally, in a hijacked plane). And it’s precisely within Remainder‘s newly revealed spaces that the opportunity for multiple allegories arises: on literary modes (How artificial is Realism?), on existence (Are we capable of genuine being?), on political discourse (What’s left of the politics of identity?), and on the law (Where do we draw our borders? What, and whom, do we exclude, and why?). — Zadie Smith