The document discusses how new technologies like Google Glass are shaping human identity and society. It introduces the concept of "iHumanism" where people see themselves as nodes that broadcast and receive shared information. While this could positively connect people and change social structures, it also risks trapping people in a world where experiences are not private and one is always monitored by governments and markets. The document argues both that iHumanism may lead to revolutionary positive changes by connecting people, and revolutionary negative changes by eliminating privacy and enabling constant surveillance.

1. Arrangement
Or, Death to the 5-Paragraph Essay!

2. Google Glass thesis #1
If the popularity of the epistolary novel and realist portraiture
were responsible for the evolution of the modern social order, then how
are contemporary cultural artifacts affecting who we are becoming
today? Consider Google Glass: the computer that you wear like a pair
of glasses. Google Glass captures everything you see, hear, and say,
projecting your thoughts and perceptions to the world, while also
sending to you what others are recording and allowing you to gather
still more information from the web. To wear Google Glass, then, is to
turn yourself into a global transmitter and receiver of information. As
such, this technology is teaching users a new way of being human: what
I will call “iHumanism.” Whereas, per Hunt, the Enlightenment notion
of “the human” understood selves to be fundamentally individualistic
and private, iHumans see the self as fundamentally social, i.e., a source
and destination for shared information, and mediating, i.e., a public
broadcasting and archiving service. On the one hand, iHumanism may
lead to positive, potentially revolutionary changes in the social order, as
artifacts such as Google Glass teach us to see ourselves not as isolated
individuals but as nodes in an open-ended, interconnected human web.
On the other hand, however, iHumanism threatens equally
revolutionary, but potentially very negative changes, too, potentially
trapping us in a world where no experience is truly our own, and the
twin “Big Brothers” of government and the market are always watching
us.

3. Google Glass thesis #1
If the popularity of the epistolary novel and realist portraiture
were responsible for the evolution of the modern social order, then how
are contemporary cultural artifacts affecting who we are becoming
today? Consider Google Glass: the computer that you wear like a pair
of glasses. Google Glass captures everything you see, hear, and say,
projecting your thoughts and perceptions to the world, while also
sending to you what others are recording and allowing you to gather
still more information from the web. To wear Google Glass, then, is to
turn yourself into a global transmitter and receiver of information. As
such, this technology is teaching users a new way of being human: what
I will call “iHumanism.” Whereas, per Hunt, the Enlightenment notion
of “the human” understood selves to be fundamentally individualistic
and private, iHumans see the self as fundamentally social, i.e., a source
and destination for shared information, and mediating, i.e., a public
broadcasting and archiving service. On the one hand, iHumanism may
lead to positive, potentially revolutionary changes in the social order, as
artifacts such as Google Glass teach us to see ourselves not as isolated
individuals but as nodes in an open-ended, interconnected human web.
On the other hand, however, iHumanism threatens equally
revolutionary, but potentially very negative changes, too, potentially
trapping us in a world where no experience is truly our own, and the
twin “Big Brothers” of government and the market are always watching
us.

4. Google Glass thesis #1 Google Glass thesis #2
If the popularity of the epistolary novel and realist portraiture
were responsible for the evolution of the modern social order, then how
are contemporary cultural artifacts affecting who we are becoming
today? Consider Google Glass: the computer that you wear like a pair
of glasses. Google Glass captures everything you see, hear, and say,
projecting your thoughts and perceptions to the world, while also
sending to you what others are recording and allowing you to gather
still more information from the web. To wear Google Glass, then, is to
turn yourself into a global transmitter and receiver of information. As
such, this technology is teaching users a new way of being human: what
I will call “iHumanism.” Whereas, per Hunt, the Enlightenment notion
of “the human” understood selves to be fundamentally individualistic
and private, iHumans see the self as fundamentally social, i.e., a source
and destination for shared information, and mediating, i.e., a public
broadcasting and archiving service. On the one hand, iHumanism may
lead to positive, potentially revolutionary changes in the social order, as
artifacts such as Google Glass teach us to see ourselves not as isolated
individuals but as nodes in an open-ended, interconnected human web.
On the other hand, however, iHumanism threatens equally
revolutionary, but potentially very negative changes, too, potentially
trapping us in a world where no experience is truly our own, and the
twin “Big Brothers” of government and the market are always watching
us.
If the popularity of the epistolary novel and realist portraiture
were responsible for the evolution of the modern social order, then how
are contemporary cultural artifacts affecting who we are becoming
today? Consider Google Glass: the computer that you wear like a pair
of glasses. Google Glass captures everything you see, hear, and say,
projecting your thoughts and perceptions to the world, while also
sending to you what others are recording and allowing you to gather
still more information from the web. To wear Google Glass, then, is to
turn yourself into a global transmitter and receiver of information. As
such, this technology is teaching users a new way of being human: what
I will call “iHumanism.” Whereas, per Hunt, the Enlightenment notion
of “the human” understood selves to be fundamentally individualistic
and private, iHumans see the self as fundamentally social, i.e., a source
and destination for shared information, and mediating, i.e., a public
broadcasting and archiving service. On the one hand, iHumanism
threatens revolutionary and entirely negative changes in the social
order, trapping us in a world where no experience is truly our own, and
the twin “Big Brothers” of government and the market are always
watching us.On the other hand, however, iHumanism may lead to
positive, potentially liberating changes, as artifacts such as Google
Glass teach us to see ourselves not as isolated individuals but as nodes
in an open-ended, interconnected human web.

5. MOST SPACE TO
THE MOST
ORIGINAL,
INTERESTING,
AND OR
CONTROVERSIAL
IDEAS
TRANSITIONAL
WORDS AND
PHRASES
DEVELOPS
THE THESIS
LOGICALLY
PROGRESSIVE
BUILDS TO A
CLIMAX
features of a strong
arrangement

7. A “climactic” sequence has an underlying organizing
principle. For example:
• Simple to complex
• Causes to effects
• Problem to solution
• Least controversial to most controversial
• Etc., etc.