These include structured social affiliations and institutions such as private and public clubs, lodges and churches as well as communications technologies such as postal and courier systems, telegraphs and telephones.
When philosophers speak today, however, of ‘Social Networking and Ethics’, they usually refer more narrowly to the ethical impact of an evolving and loosely defined group of information technologies, most based on or inspired by the ‘Web 2.0’ software standards that emerged in the first decade of the 21 century.
Moreover, we can protect ourselves from unwelcome persons altogether by using screening devices….
The extended network of hyperintelligence also disconnects us from the people we would meet incidentally at concerts, plays and political gatherings.
‘Social networking’ is an inherently ambiguous term requiring some clarification.
Human beings have been socially ‘networked’ in one manner or another for as long as we have been on the planet, and we have historically availed ourselves of many successive techniques and instruments for facilitating and maintaining such networks.
Those who become present via a communication link have a diminished presence, since we can always make them vanish if their presence becomes burdensome.
Section 3 reviews the primary ethical topic areas around which philosophical reflections on SNS have, to date, converged: privacy; identity and community; friendship, virtue and the good life; democracy and the public sphere; and cybercrime.