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Which clippings match 'Becoming Invisible' keyword pg.1 of 1
18 JUNE 2014

Calm Technology: designs which require only peripheral attention

"The most potentially interesting, challenging, and profound change implied by the ubiquitous computing era is a focus on calm. If computers are everywhere they better stay out of the way, and that means designing them so that the people being shared by the computers remain serene and in control. Calmness is a new challenge that UC brings to computing. When computers are used behind closed doors by experts, calmness is relevant to only a few. Computers for personal use have focused on the excitement of interaction. But when computers are all around, so that we want to compute while doing something else and have more time to be more fully human, we must radically rethink the goals, context and technology of the computer and all the other technology crowding into our lives. Calmness is a fundamental challenge for all technological design of the next fifty years. The rest of this paper opens a dialogue about the design of calm technology. ...

We use 'periphery' to name what we are attuned to without attending to explicitly. Ordinarily when driving our attention is centered on the road, the radio, our passenger, but not the noise of the engine. But an unusual noise is noticed immediately, showing that we were attuned to the noise in the periphery, and could come quickly to attend to it.

It should be clear that what we mean by the periphery is anything but on the fringe or unimportant. What is in the periphery at one moment may in the next moment come to be at the center of our attention and so be crucial. The same physical form may even have elements in both the center and periphery. The ink that communicates the central words of a text also peripherally clues us into the genre of the text though choice of font and layout.

A calm technology will move easily from the periphery of our attention, to the center, and back. This is fundamentally encalming, for two reasons.

First, by placing things in the periphery we are able to attune to many more things than we could if everything had to be at the center. Things in the periphery are attuned to by the large portion of our brains devoted to peripheral (sensory) processing. Thus the periphery is informing without overburdening.

Second, by recentering something formerly in the periphery we take control of it. Peripherally we may become aware that something is not quite right, as when awkward sentences leave a reader tired and discomforted without knowing why. By moving sentence construction from periphery to center we are empowered to act, either by finding better literature or accepting the source of the unease and continuing. Without centering the periphery might be a source of frantic following of fashion; with centering the periphery is a fundamental enabler of calm through increased awareness and power.

Not all technology need be calm. A calm videogame would get little use; the point is to be excited. But too much design focuses on the object itself and its surface features without regard for context. We must learn to design for the periphery so that we can most fully command technology without being dominated by it.

Our notion of technology in the periphery is related to the notion of affordances, due to Gibson and applied to technology by Gaver and Norman. An affordance is a relationship between an object in the world and the intentions, perceptions, and capabilities of a person. The side of a door that only pushes out affords this action by offering a flat pushplate. The idea of affordance, powerful as it is, tends to describe the surface of a design. For us the term 'affordance ' does not reach far enough into the periphery where a design must be attuned to but not attended to."

(Mark Weiser and John Seely Brown, 1997)

"The Coming Age of Calm Technology," Mark Weiser and John Seely Brown, In Beyond Calculation: The Next Fifty Years of Computing, Peter J. Denning and Robert M. Metcalfe, New York, Springer–Verlag 1997.



1997affordancesambient awarenessaround usattentionattunementbecoming invisible • blend into the background • calm • calm technologycalmness • distributed computing • Donald Norman • encalm • encalming technology • engaged interaction • everyday thingsexcitement • explicitly • human computer interactioninteraction designJames GibsonJohn Seely Brown • Mark Weiser • peripheral attention • periphery • sensory phenomena • sensory processing • technological change • technological design • technology affordancesubiquitous computing • William Gaver • Xerox PARC


Simon Perkins
11 AUGUST 2011

The Republic: justice is a necessity and a requirement for civil society (in spite of the selfish potential of individual gain)

"Now that those who practise justice do so involuntarily and because they have not the power to be unjust will best appear if we imagine something of this kind: having given both to the just and the unjust power to do what they will, let us watch and see whither desire will lead them; then we shall discover in the very act the just and unjust man to be proceeding along the same road, following their interest, which all natures deem to be their good, and are only diverted into the path of justice by the force of law. The liberty which we are supposing may be most completely given to them in the form of such a power as is said to have been possessed by Gyges the ancestor of Croesus the Lydian. According to the tradition, Gyges was a shepherd in the service of the king of Lydia; there was a great storm, and an earthquake made an opening in the earth at the place where he was feeding his flock. Amazed at the sight, he descended into the opening, where, among other marvels, he beheld a hollow brazen horse, having doors, at which he stooping and looking in saw a dead body of stature, as appeared to him, more than human, and having nothing on but a gold ring; this he took from the finger of the dead and reascended. Now the shepherds met together, according to custom, that they might send their monthly report about the flocks to the king; into their assembly he came having the ring on his finger, and as he was sitting among them he chanced to turn the collet of the ring inside his hand, when instantly he became invisible to the rest of the company and they began to speak of him as if he were no longer present. He was astonished at this, and again touching the ring he turned the collet outwards and reappeared; he made several trials of the ring, and always with the same result–when he turned the collet inwards he became invisible, when outwards he reappeared. Whereupon he contrived to be chosen one of the messengers who were sent to the court; where as soon as he arrived he seduced the queen, and with her help conspired against the king and slew him, and took the kingdom. Suppose now that there were two such magic rings, and the just put on one of them and the unjust the other;,no man can be imagined to be of such an iron nature that he would stand fast in justice. No man would keep his hands off what was not his own when he could safely take what he liked out of the market, or go into houses and lie with any one at his pleasure, or kill or release from prison whom he would, and in all respects be like a God among men. Then the actions of the just would be as the actions of the unjust; they would both come at last to the same point. And this we may truly affirm to be a great proof that a man is just, not willingly or because he thinks that justice is any good to him individually, but of necessity, for wherever any one thinks that he can safely be unjust, there he is unjust. For all men believe in their hearts that injustice is far more profitable to the individual than justice, and he who argues as I have been supposing, will say that they are right. If you could imagine any one obtaining this power of becoming invisible, and never doing any wrong or touching what was another's, he would be thought by the lookers–on to be a most wretched idiot, although they would praise him to one another's faces, and keep up appearances with one another from a fear that they too might suffer injustice."

(The Republic, Plato, Internet Classics Archive)

[Plato describes a situation which I think is best understood in terms of the choice between individual and collective benefit. Where it serves our individual interests (as members and custodians of our society) to strive towards a collective ambition. In this way the recent mugging in London shows what happens when this ambition is inverted.]


2011becoming invisiblechaoschoicecivil disobediencecivil societycivilisation • collet • fearforce of lawfree will • gold ring • Gyges • human actionhuman naturehuman willindividual gainindividualityinjusticeinvisibilityinvisible • involuntary acts • justice • keeping up appearances • lawlegallibertymagic • magic ring • moral dilemmamoralityopportunityownershipparablephilosophypiracyPlatopowerpower corrupts • ring • self-controlselfishness • shepherd • social responsibilitysuffering injusticeThe Republictheftunjustunjust power • virtue


Simon Perkins

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