论文代写价格：你能逃离网络吗?
网络及其特点
颠覆是当代文化中的一个新词，它与创业和创业联系在一起。它主要是为了扰乱一种正常运作的文化现象，并打破它来吸引消费者对新产品的注意力。这是一种进步，还是仅仅是一种寻求关注的策略?Lepore(2011)谈到了颠覆的危险，以及它是如何建立在不可靠的证据、焦虑和恐慌的综合因素之上的。网络文化自人类诞生以来就一直被人类所吸收，但它并没有出现可追溯的行为，其有效性和必要性从未受到质疑。它被盲目地接受为一种新的文化规范和一种随着时间的推移而成长和繁荣的手段。创新者盲目地倾向于破坏已经运转正常的东西，导致一种恐慌模式，文化的新旧性格特征变得过时，什么都看不出来。事实上，人类一直在适应新的生活方式，从未满足于单一的生活方式。这种颠覆性的态度或文化方面是一种危险的性格特征，它悄无声息地进入我们的生活，抓住了我们每天吹嘘和实践的文化。
Certeau和Rendall(1984)显然在当代文化中提出了生产和消费的要素，在当代文化中，消费者解释产品并消费它，使生产得以生存。这些因素似乎是相辅相成的，而不影响彼此存在的理由。作者强调消费者在消费产品或服务时“使用”它。这就是让人类困惑的地方，他们应该如何处理这些可用的生产单位。消费是一种现象，它已经将文化纳入其中，生产也因此繁荣起来。消费者是沉默的观察者和体验者，当产品被使用时，对他们来说什么都不重要。在日常的生活实践中，隐藏着一系列通过人类自身而起作用的相互关联的活动，而沉默的社会经济秩序支配着社会的日常实践和信仰(Ottwell and Stealey, 2010)。这个社会似乎被这种强加于人的一系列行为所欺骗，这些行为可以使它成为自己的使用和处置手段。要摆脱这种文化因素的干扰实在是太难了，因为它与整个社会的生计息息相关。只有当缺乏正常运转的生活和文化所造成的日益恶化的影响内在化和为人所知时，才能避免这种文化态度。
论文代写价格：你能逃离网络吗?
麦克卢汉(2014)讨论了媒体对人的影响，并要求反思媒体作为人的延伸的问题。他认为，生活在活动中，为体验每一刻而生活，在新时代的文化中迷失了，生活在网上记录生活。科技和社交媒体的这种恶劣影响对社会及其包容基础上的生存都是危险的，因为自恋一旦超越了自身的极限，就没有任何东西可以拯救自己。当自恋抓住了人的理性，甚至不让人内在的灵魂去思考其所有行为的后果时，道德和伦理将作为不朽的名字和实体留在记忆中。当人们观看媒体时，就会产生媒体是否成为人的延伸的问题，这显然引发了关于媒体的真实性及其对人的影响的许多其他问题。这可能与人如何感知外部信息，并将其形成成为自己的一部分的强烈信念有关，因此，人成为媒体的猎物，媒体对他的推理产生了巨大的影响(Elwell, 2010)。人的身份是他向每个人和社会展示的东西，但这种身份是他自己的还是受到媒体的强烈影响?这可能会让人思考人类的推理能力，思考他在追求什么，快乐还是痛苦，以及他与自恋者思维的不断接近。此外，忘记他人，只为自己而活，从而破坏了社会的精神观念及其存在和相关性。媒体在人们的生活中根深蒂固，从人们开始理解媒体的那一天起，它就一直伴随着人们。这令人惊讶地提出了一个问题:人类是有资格拥有自己独特的存在，还是只是媒体想让他思考的一个延伸。在这种情况下，媒体获胜，将一种思想强加于人，人将媒体作为当代文化的一部分，唤醒了对人的个性和身份的破坏，这是人存在的原始状态。当影响局限于自身的地位，不与人的内在信仰体系相融合时，有意地逃离媒体的陷阱是可能的。
论文代写价格：你能逃离网络吗?
The network and its character traits
Disruption is a new buzzword in contemporary culture and is being associated with entrepreneurial and business start-ups. It is primarily meant to disrupt a smooth functioning cultural phenomenon and break it to attract attention of consumers toward a new product. Is this progress or simply a tactic of attention seeking? Lepore (2011) talked about the perils of disruption and how it is founded on the combined elements of shaky evidence, anxiety, and panic. The networked culture in which humankind has been absorbed since its advent is not seeing a retrospective action and its validity and necessity is never been questioned. It is blindly being accepted as a new norm of culture and a means of growing and prospering with time. The innovator is blindly inclined toward disrupting what is already functioning smooth, resulting into a panic mode where the old and new character traits of culture becomes obsolete and nothing is perceptible. In fact, humankind keeps adjusting with the new modes of living and never settle to a single mode of living. This disruptive attitude or aspect of culture is a dangerous character trait that enter our lives without notice and grips the very culture we boast about and practice every day.
Certeau and Rendall (1984) apparently brought forward the elements of production and consumption in contemporary culture in which the consumer interprets the product and consumes it allowing production to survive its life. These elements seem to complement each other without interfering into each other’s reason of existence. The author presses on the subject that the consumer while consuming a product or service ‘makes’ use of it. This is what confuses mankind into what they are supposed to do with these available units of production. Consumption is a phenomenon that has gripped culture into its fold and production thrives on it. The consumer is the silent observer and experiencer to whom nothing matters when the product is used. There is a hidden series of linked activities in the daily practice of life that act itself through humans and the mute socioeconomic order dominates the society’s everyday practice and belief (Ottwell and Stealey, 2010). The society seems to be sold to such imposed series of actions that can bring it to its own means of use and disposal. Escaping this cultural element of disruption is way too difficult, as it is linked with the livelihood of the society as a whole. Escaping this cultural attitude is possible only when the deteriorating impacts of the absence of a smooth functioning life and culture are internalised and known.
论文代写价格：你能逃离网络吗?
McLuhan (2014) discussed the impact of media on man and demanded introspective questions about media being an extension of man. He is of the thinking that living in activity and living for experiencing each moment are lost in the new age culture of living for documenting life online. This dastard impact of technology and social media is dangerous for society and its survival on an inclusive basis, because narcissism when crosses its own limits leaves nothing for its own rescue. Morality and ethics will remain as monumental names and entities in memories when narcissism grips the reasoning of man, not even leaving the very inherent soul of man to think about the consequences of all its acts. When man watches media, the question arises whether the media becomes an extension of man, which apparently raises multiple other questions about the authenticity of the media and its impact on man. This may be associated with how the man perceives external information and forms it into strong beliefs that becomes a part of himself, and thus, man becomes a prey to media and its magnanimous impacts on his reasoning (Elwell, 2010). Man’s identity is what he shows to everyone and society, but is this identity his own or influenced by strong impositions of the media? This may bring one to think about the reasoning abilities of man, about what is he seeking, pleasure or pain, and about his incessant closeness to narcissist thinking. In addition, forgetting about everyone else and living for himself alone, thus destroying the mental notion of society and its existence and relevance. Media is ingrained in man’s life from the day when he starts understanding and it stays with him till the end. This surprisingly raises a question whether man is eligible to his own singular existence or is just an extension of what media wants him to think. Media wins in such cases to impose a thought and man accommodates media as a part of contemporary culture, awakening the destruction of man’s individuality and identity that is primeval to his existence. Escaping the snare of media is possible deliberately when the impact is limited to its own standing and does not mix with the internal belief system of man.
