Privacy is a protection from the unreasonable use of state and corporate power. But that is, in a sense, a secondary thing. In the first instance, privacy is the statement in words of a simple understanding, which belongs to the instinctive world rather than the formal one, that some things are the province of those who experience them and not naturally open to the scrutiny of others: courtship and love, with their emotional nakedness; the simple moments of family life; the appalling rawness of grief. That the state and other systems are precluded from snooping on these things is important - it is a strong barrier between the formal world and the hearth, extended or not - but at root privacy is a simple understanding: not everything belongs to everyone.
A desire for privacy does not imply shameful secrets; Moglen argues, again and again, that without anonymity in discourse, free speech is impossible, and hence also democracy. The right to speak the truth to power does not shield the speaker from the consequences of doing so; only comparable power or anonymity can do that.
Intellectual property, more than ever, is a line drawn around information, which asserts that despite having been set loose in the world - and having, inevitably, been created out of an individual's relationship with the world - that information retains some connection with its author that allows that person some control over how it is replicated and used.In other words, the claim that lies beneath the notion of intellectual property is similar or identical to the one that underpins notions of privacy. It seems to me that the two are inseparable, because they are fundamentally aspects of the same issue, the need we have to be able to do something by convention that is impossible by force: the need to ringfence certain information. I believe that the most important unexamined notion - for policymakers and agitators both - in these debates is that they are one: you can't persuade people on the one hand to abandon intellectual property (a decision which, incidentally, would mean an even more massive upheaval in the way the world runs than we've seen so far since 1990) and hope to keep them interested in privacy. You can't trash privacy and hope to retain a sense of respect for IP.
Always remember that you were once alone, and the crowd you see in your life today are just as unecessary as when you were alone.
Listen, Harriet. I do unterstand. I know you don't want either to give or to take ... You don't want ever again to have to depend for happiness on another person.""That's true. That's the truest thing you ever said.""All right. I can respect that. Only you've got to play the game. Don't force an emotional situation and then blame me for it.""But I don't want any situation. I want to be left in peace.
If I were a dictator, religion and state would be separate. I swear by my religion. I will die for it. But it is my personal affair. The state has nothing to do with it. The state would look after your secular welfare, health, communications, foreign relations, currency and so on, but not your or my religion. That is everybody's personal concern!
I want someone to sit beside after the day's pursuit and all its anguish, after its listening, and its waitings, and its suspicions. After quarrelling and reconciliation I need privacy - to be alone with you, to set this hubbub in order. For I am as neat as a cat in my habits.
Experience should teach us to be most on our guard to protect liberty when the government's purposes are beneficent. Men born to freedom are naturally alert to repel invasion of their liberty by evil-minded rulers. The greatest dangers to liberty lurk in insidious encroachment by men of zeal, well-meaning but without understan
No one cares about the artist Kafka, who troubles us with his puzzling aesthetic, because we'd rather have Kafka as the fusion of experience and work, the Kafka who had a difficult relationship with his father and didn't know how to deal with women.
The most reliable topic for small talk is the goings-on of stars whether they’re rising or falling, and whether nor not a particular story is truth or fiction. This is way out of balance. It invades the privacy of men and women who didn’t give up being human when they became famous, and it negates the meaning inherent in our own lives. (300)
But why people need privacy? Why privacy is important? In China, every family live together, grandparents, parents, daughter, son and their relatives too. Eat together and share everything, talk about everything. Privacy make people lonely. Privacy make family fallen apart.
England is not the jewelled isle of Shakespeare's much-quoted message, nor is it the inferno depicted by Dr Goebbels. More than either it resembles a family, a rather stuffy Victorian family, with not many black sheep in it but with all its cupboards bursting with skeletons. It has rich relations who have to be kow-towed to and poor relations who are horribly sat upon, and there is a deep conspiracy of silence about the source of the family income. It is a family in which the young are generally thwarted and most of the power is in the hands of irresponsible uncles and bedridden aunts. Still, it is a family. It has its private language and its common memories, and at the approach of an enemy it closes its ranks. A family with the wrong members in control - that, perhaps is as near as one can come to describing England in a phrase.
As with all new inventions, there are upsides and downsides. The commercial drone is no exception. But until robust safeguards have been introduced to protect personal privacy from prying eyes in the skies, the true benefits to society of unmanned aerial vehicles will remain unrealised.
I wouldn't live in a colony like that, myself, for a thousand dollars an hour. I wouldn't want it next door. I'm not too happy it's within ten miles. Why? Because their soft-headedness irritates me. Because their beautiful thinking ignores both history and human nature. Because they'd spoil my thing with their thing. Because I don't think any of them is wise enough to play God and create a human society. Look. I like privacy, I don't like crowds, I don't like noise, I don't like anarchy, I don't even like discussion all that much. I prefer study, which is very different from meditation-not better, different. I don't like children who are part of the wild life. So are polecats and rats and other sorts of hostile and untrained vermin. I want to make a distinction between civilization and the wild life. I want a society that will protect the wild life without confusing itself with it.
Father Brendan Flynn: "A woman was gossiping with her friend about a man whom they hardly knew - I know none of you have ever done this. That night, she had a dream: a great hand appeared over her and pointed down on her. She was immediately seized with an overwhelming sense of guilt. The next day she went to confession. She got the old parish priest, Father O' Rourke, and she told him the whole thing. 'Is gossiping a sin?' she asked the old man. 'Was that God All Mighty's hand pointing down at me? Should I ask for your absolution? Father, have I done something wrong?' 'Yes,' Father O' Rourke answered her. 'Yes, you ignorant, badly-brought-up female. You have blamed false witness on your neighbor. You played fast and loose with his reputation, and you should be heartily ashamed.' So, the woman said she was sorry, and asked for forgiveness. 'Not so fast,' says O' Rourke. 'I want you to go home, take a pillow upon your roof, cut it open with a knife, and return here to me.' So, the woman went home: took a pillow off her bed, a knife from the drawer, went up the fire escape to her roof, and stabbed the pillow. Then she went back to the old parish priest as instructed. 'Did you gut the pillow with a knife?' he says. 'Yes, Father.' 'And what were the results?' 'Feathers,' she said. 'Feathers?' he repeated. 'Feathers; everywhere, Father.' 'Now I want you to go back and gather up every last feather that flew out onto the wind,' 'Well,' she said, 'it can't be done. I don't know where they went. The wind took them all over.' 'And that,' said Father O' Rourke, 'is gossip!
If you were writing a book to be published, you might be restrained by the fear that your wild imaginings might drive some people crazy. As it is, you are free, you can go off in any direction whatsoever, so long as the flame in your mind burns that way.
…if a thing can be said to be, to exist, then such is the nature of these expansive times that this thing which is must suffer to be touched. Ours is a time of connection; the private, and we must accept this, and it’s a hard thing to accept, the private is gone. All must be touched. All touch corrupts. All must be corrupted. And if you’re thinking how awful these sentiments are, you are perfectly correct, these are awful times, but you must remember as well that this has always been the chiefest characteristic of the Present, to everyone living through it; always, throughout history, and so far as I can see for all the days and years to come until the sun and the stars fall down and the clocks have all ground themselves to expiry and the future has long long shaded away into Time Immemorial: the Present is always an awful place to be.
Find meaning. Distinguish melancholy from sadness. Go out for a walk. It doesn’t have to be a romantic walk in the park, spring at its most spectacular moment, flowers and smells and outstanding poetical imagery smoothly transferring you into another world. It doesn’t have to be a walk during which you’ll have multiple life epiphanies and discover meanings no other brain ever managed to encounter. Do not be afraid of spending quality time by yourself. Find meaning or don’t find meaning but 'steal' some time and give it freely and exclusively to your own self. Opt for privacy and solitude. That doesn’t make you antisocial or cause you to reject the rest of the world. But you need to breathe. And you need to be.
Il n'est si homme de bien, qu'il mette à l'examen des loix toutes ses actions et pensées, qui ne soit pendable dix fois en sa vie.(There is no man so good that if he placed all his actions and thoughts under the scrutiny of the laws, he would not deserve hanging ten times in his life.)
So this blessing of loneliness was not really loneliness. Real loneliness was something unendurable. What one wanted when exhausted by the noise and impact of physical bodies was not no people but disembodied people; all those denizens of beloved books who could be taken to one's heart and put away again, in silence, and with no hurt feelings.
Or was Chris thinking, as I was, that if we went tothe police and told our story, our faces would be splashed on the frontpages of every newspaper in the country? Would the glare of publicitymake up for what we'd lose? Our privacy-our need to stay together?Could we lose each other just to get even?
Tact by its nature entails staying mum, prudently electing to forgo urging other people to pursue an alternative course of action. Creation of silent spaces in our own life and equitable distribution of periods of respite that allow for periods of equable inner reflection is necessary to spur personal growth. It is equally important to honor other people’s intrinsic need for periods of introspection, uninterrupted by unsolicited advice
I knelt and locked the door. I locked the door locking the world and time outside. I stretched my body across the mattress and Saskia drew in close to me and placed her open hand on my chest, her mouth near my shoulder; her breath, my breath blew out the candle, and I held my lost Wanderess with tenderness until sweet sleep overcame us.
Mr. de Pinto, the dog who protects sheep quickly learns how to direct them, and it becomes a habit. The people have been trained by their 'watchmen' to jump, and to trample what the 'watchmen' want trampled."I have found, that those who would guard the people are their governors. The government admits that it is a government. The press pretends that it is not. But what a pretense! You orchestrate entire populations. And who elected you? No one. You are self-appointed, you speak for no one, and therefore you have no right to question me as if you represent the common good.
Once the government can demand of a publisher the names of the purchasers of his publications, the free press as we know it disappears. Then the spectre of a government agent will look over the shoulder of everyone who reads. The purchase of a book or pamphlet today may result in a subpoena tomorrow. Fear of criticism goes with every person into the bookstall. The subtle, imponderable pressures of the orthodox lay hold. Some will fear to read what is unpopular, what the powers-that-be dislike. When the light of publicity may reach any student, any teacher, inquiry will be discouraged. The books and pamphlets that are critical of the administration, that preach an unpopular policy in domestic or foreign affairs, that are in disrepute in the orthodox school of thought will be suspect and subject to investigation. The press and its readers will pay a heavy price in harassment. But that will be minor in comparison with the menace of the shadow which government will cast over literature that does not follow the dominant party line. If the lady from Toledo can be required to disclose what she read yesterday and what she will read tomorrow, fear will take the place of freedom in the libraries, book stores, and homes of the land. Through the harassment of hearings, investigations, reports, and subpoenas government will hold a club over speech and over the p
These examples and many others demonstrate an alarming trend whereby the privacy and dignity of our citizens is being whittled away by sometimes imperceptible steps. Taken individually, each step may be of little consequence. But when viewed as a whole, there begins to emerge a society quite unlike any we have seen -- a society in which government may intrude into the secret regions of man's life at
This place does not feel like my country. It feels like countries I have read about where things are very bad. It feels, in fact, like exactly the kind of thing we were protesting against, but we thought it was elsewhere. It is not heartening to find that it has come to us.
Yet the possibility of information storage, beyond what men and governments ever had before, can make available at the touch of a button a man's total history (including remarks put on his record by his kindergarten teacher about his ability and character). And with the computer must be placed the modern scientific technical capability which exists for wholesale monitoring of telephone, cable, Telex and microwave transmissions which carry much of today's spoken and written communications. The combined use of the technical capability of listening in on all these forms of communications with the high-speed computer literally leaves no place to hide and little room for privacy.
The world is not sliding, but galloping into a new transnational dystopia. This development has not been properly recognized outside of national security circles. It has been hidden by secrecy, complexity and scale. The internet, our greatest tool of emancipation, has been transformed into the most dangerous facilitator of totalitarianism we have ever seen. The internet is a threat to human civilization.These transformations have come about silently, because those who know what is going on work in the global surveillance industry and have no incentives to speak out. Left to its own trajectory, within a few years, global civilization will be a postmodern surveillance dystopia, from which escape for all but the most skilled individuals will be impossible. In fact, we may already be there.While many writers have considered what the internet means for global civilization, they are wrong. They are wrong because they do not have the sense of perspective that direct experience brings. They are wrong because they have never met the enemy.
[T]he ways in which the information we give off about our selves, in photos and e-mails and MySpace pages and all the rest of it, has dramatically increased our social visibility and made it easier for us to find each other but also to be scrutinized in public.
Even though we don't know which companies the NSA has compromised – or by what means – knowing that they could have compromised any of them is enough to make us mistrustful of all of them. This is going to make it hard for large companies like Google and Microsoft to get back the trust they lost. Even if they succeed in limiting government surveillance. Even if they succeed in improving their own internal security. The best they'll be able to say is: "We have secured ourselves from the NSA, except for the parts that we either don't know about or can't talk about.
For if we are observed in all matters, we are constantly under threat of correction, judgment, criticism, even plagiarism of our own uniqueness. We become children, fettered under watchful eyes, constantly fearful that — either now or in the uncertain future — patterns we leave behind will be brought back to implicate us, by whatever authority has now become focused upon our once-private and innocent acts. We lose our individuality, because everything we do is observable and record
[T]here is both an intrinsic and instrumental value to privacy. Intrinsically, privacy is precious to the extent that it is a component of a liberty. Part of citizenship in a free society is the expectation that one's personal affairs and physical person are inviolable so long as one remains within the law. A robust concept of freedom includes the freedom from constant and intrusive government surveillance of one's life. From this perspective, Fourth Amendment violations are objectionable for the simple fact that the government is doing something it has no licence to do–that is, invading the privacy of a law-abiding citizen by monitoring her daily activities and laying hands on her person without any evidence of wrongdoing.Privacy is also instrumental in nature. This aspect of the right highlights the pernicious effects, rather than the inherent illegitimacy, of intrusive, suspicionless surveillance. For example, encroachments on individual privacy undermine democratic institutions by chilling free speech. When citizens–especially those espousing unpopular viewpoints–are aware that the intimate details of their personal lives are pervasively monitored by government, or even that they could be singled out for discriminatory treatment by government officials as a result of their First Amendment expressive activities, they are less likely to freely express their dissident views.
Before Sept. 11, the idea that Americans would voluntarily agree to live their lives under the gaze of a network of biometric surveillance cameras, peering at them in government buildings, shopping malls, subways and stadiums, would have seemed unthinkable, a dystopian fantasy of a society that had surrendered privacy and anonymity.
I know people who are embarrassed to be American. They don't like showing their passports. It's becoming a scary place. It takes someone very brave not to be quiet, someone who doesn't mind death threats, their life being turned upside down, news cameras outside their door. There is no freedom of speech in America anymore. They are not living up to the constitution. There's so much fear in America and control.
It is acknowledged that father-daughter incest occurs on a large scale in the United States. Sexual abuse has now been included in child abuse legislation. A conservative estimate is that more than 1 million women have been sexually victimized by their fathers or other male relatives, but the true figure probably is much higher. Many victims still fear reporting incest, and families continued to collude to keep the situation secret. Issues of family privacy and autonomy remain troublesome even when incest is reported and must be resolved for treatment to be effective. " Mary de Chesnay J. Psychosoc. Nurs. Med. Health Sep. 22:9-16 Sept 1984 reprinted in Talbott's 1986 edition
He handed Mae a piece of paper, on which he'd written, in crude all capitals, a list of assertions under the headline "The Rights of Humans in a Digital Age." Mae scanned it, catching passages: "We must all have the right to anonymity." "Not every human activity can be measured." "The ceaseless pursuit of data to quantify the value of any endeavour is catastrophic to true understanding." "The barrier between public and private must remain unbreachable." At the end she found one line, written in red ink: "We must all have the right to disappear.
The Crystal Wind is the storm, and the storm is data, and the data is life. You have been slaves, denied the storm, denied the freedom of your data. That is now ended; the whirlwind is upon you . . . . . . Whether you like it or not.
Apparently, the glasses didn’t need to be connected to the internet for the wearer to poke into someone’s personal life. Even though a search engine could lead to an individual’s address, the browser couldn’t actually physically take you there. What had this inventor done? Did he have any idea?
Privacy and pollution are similar problems. Both cause harm that is invisible and pervasive. Both result from exploitation of a resource--whether it is land, water, or information. Both suffer from difficult attribution. It is not easy to identify a single pollutant or a single piece of data that caused harm. Rather, the harm often comes from an accumulation of pollutants, or an assemblage of data. And the harm of both pollution and privacy is collective. No one person bears the burden of all pollution; all of society suffers when the air is dirty and the water undrinkable. Similarly, we all suffer when we live in fear that our data will be used against us by companies trying to exploit us or police officers sweeping us into a lineup. (212-213)
Every time I do an interview people ask similar questions, such as "What is the most significant story that you have revealed?" […] There really is only one overarching point that all of these stories have revealed, and that is–and I say this without the slightest bit of hyperbole or melodrama; it's not metaphorical and it's not figurative; it is literally true–that the goal of the NSA and it's five eyes partners in the English speaking world–Canada, New Zealand, Australia and especially the UK–is to eliminate privacy globally, to ensure that there could be no human communications that occur electronically, that evades their surveillance net; they want to make sure that all forms of human communications by telephone or by Internet, and all online activities are collected, monitored, stored and analyzed by that agency and by their allies.That means, to describe that is to describe a ubiquitous surveillance state; you don't need hyperbole to make that claim, and you do not need to believe me when I say that that's their goal. Document after document within the archive that Edward Snowden provided us declare that to be their goal. They are obsessed with searching out any small little premise of the planet where some form of communications might take place without they being able to invade it.
I suppose you come in here often, then,” I say, half teasing. “Bringing your maids and admirers?”Magiano frowns at that. He shakes his head. “You think I’m bedding every maid I speak to?” he says and shrugs. “Flattered, Your Majesty. But you are very wrong.”“So, what you’re telling me is that you come to this secret space alone?”He tilts his head in a flirtatious way. “What’s wrong with a thief wanting a little private time now and then?” He comes closer. His breath warms my skin like the fog that hovers over the water. “Of course, here you are. I suppose I’m not alone, after all.
Something needs to be said about the role of anonymity and digital pseudonyms. This is a topic for an essay unto itself, of course. Are true names really needed? Why are they asked for? Does the nation state have any valid reason to demand they be used? People want to know who they are dealing with, for psychological/evolutionary reasons and to better ensure traceability should they need to locate a person to enforce the terms of a transaction. The purely anonymous person is perhaps justifiably viewed with suspicion. And yet pseudonyms are successful in many cases. We rarely know whether someone who presents himself by some name is “actually” that person. Authors, artists, performers, etc., often use pseudonyms. What matters is persistence and nonforgeability. Crypto provides this.
The National Security Agency’s capability at any time could be turned around on the American people, and no American would have any privacy left, such is the capability to monitor everything: telephone conversations, telegrams, it doesn’t matter. There would be no place to hide. If a dictator ever took over, the N.S.A. could enable it to impose total tyranny, and there would be no way to fight back.
While you were busy trying to prove God stands behind you, God was before me lighting the trail, so he could lead us both.
I do not tell her about how much I look forward to going to the Wright barn. How those couple of hours in his studio feel like an escape, a refuge. Nor do I tell Rachel that I think Damian has the most beautiful hands I've ever seen, that he walks like a cat, that he has the clearest eyes, which seem able to see absolutely everything about me. That he seems to be the loneliest person I've ever met, and it breaks my heart. All of these things feel private. Precious. And I don't want to share them with Rachel. Not yet, anyway.
For Sabina, living in truth, lying neither to ourselves not others, was possible only away from the public: the moment someone keeps an eye on what we do, we involuntarily make allowances for that eye, and nothing we do is truthful. Having a public, keeping a public in mind, means living in lies. Sabina despised literature in which people give away all kinds of intimate secrets about themselves and their friends. A man who loses his privacy loses everything, Sabina thought. And a man who gives it up on his own free will is a monster. That is why Sabina did not suffer in the least from having to keep her love a secret. On the contrary, only by doing so could she live the truth.
But secluding my experience during that early period was both cowardly and wise. Some things are too fragile, too vulnerable to bring into the public eye. Tender things with tiny roots tend to wither in the glare of public scrutiny. By holding my awakening within, I contained the energy of it, and it fed me the way blood feeds muscle. It fed me a certain propelling energy, and I kept moving forward.
And do you know the story about Haydn’s head? They cut it away from the still-warm cadaver so some insane scientist could take apart the brain and pinpoint the location of musical genius. And the Einstein Story? He’d carefully written his will with instructions to cremate him. They followed his orders, but his disciple, ever loyal and devoted, refused to live without the master’s gaze on him. Before the cremation, he took the eyes of the cadaver and put them in a bottle of alcohol to keep them watching him until the moment he should die himself. That’s why I said that the crematory fire is the only way our bodies can escape them. It’s the only absolute death. And I don’t want any other. Jean-Marc, I want an absolute death.
Oh, tell me, who first declared, who first proclaimed that man only does nasty things because he does not know his own real interests; and that if he were enlightened, if his eyes were opened to his real normal interests, man would at once cease to do nasty things, would at once become good and noble because, being enlightened and understanding his real advantage, he would see his own advantage in the good and nothing else… . Oh, the babe! Oh, the pure, innocent child!
On the corporate side, the upshot of our data (the benefit to us) isn't all that interesting unless you're an economist. In theory, your data means ads are better targeted, which means less marketing spend is wasted, which means lower prices. At the very least, the data they sell means you get to use genuinely useful services like Facebook and Google without paying money for them.
The characters who go to make up my stories and novels are not portraits. Characters I invent along with the story that carries them. Attached to them are what I've borrowed, perhaps unconsciously, bit by bit, of persons I have seen or noticed or remembered in the flesh - a cast of countenance here, a manner of walking there, that jumps to the visualizing mind when a story is under way. I don't write by invasion into the life of a real person: my own sense of privacy is too strong for that; and I also know instinctively that living people to whom you are close - those known to you in ways too deep, too overflowing, ever to be plumbed outside love - do not yield to, could never fit into, the demands of a story. Characters take on life sometimes by luck, but I suspect it is when you can write most entirely out of yourself, that a character becomes in its own right another human being on the page.
There are many ways to honor America. This book is mine. I have completed this journey of self-education in the belief that the most terrifying possibility since 9/11 has not been terrorism--as frightening as that is--but the prospect that Americans will give up their rights in pursuing the chimera of security.
Personalization is based on a bargain. In exchange for the service of filtering, you hand large companies an enormous amount of data about your daily life--much of whic you might not trust your friends with.
Since the 1970s, there has been a continual tendency to over-estimate the surveillance capacities of new technologies. In the sense of the physical invasion of privacy, surveillance comprises five sequential events: the capacity to observe; the act of observation; comprehension of what is seen; intervention on the basis of that knowledge; and a consequent change of behaviour by the subject. Too often the final four have been assumed from the possibility of the first.
A book is a private thing, citizen; it belongs to the one who writes it and to the one who reads it. Like the mind itself, a book is a private space. Within that space, anything is possible. The greatest evil and the greatest good.
This should be one of the basic attitudes—not to think about what the other is doing. That is his life. If he decides to live it that way, that is his business. Who are you even to have an opinion about it? Even to have an opinion means that you are ready to interfere, you have already interfered.
Wherever the real power in a Government lies, there is the danger of oppression. In our Governments, the real power lies in the majority of the Community, and the invasion of private rights is chiefly to be apprehended, not from the acts of Government contrary to the sense of its constituents, but from acts in which the Government is the mere instrument of the major number of the constituents.
There is a common superstition that “self-respect” is a kind of charm against snakes, something that keeps those who have it locked in some unblighted Eden, out of strange beds, ambivalent conversations, and trouble in general. It does not at all. It has nothing to do with the face of things, but concerns instead a separate peace, a private reconciliation.