the Internet of Things [green]

Student Project for INDS 3B09: Design Research, Insights & Innovation
For the Industrial Design Department of the Ontario College of Art & Design,
team mentor Matthew Jones, Research Associate, Beal Centre for Strategic Creativity

Monday, February 27, 2006

Avoid Olympic-Sized Sports Injury

Hi everyone ,, it has been long time that I have updated this blog, but here we go!!
THank you Leslie for 2nd part assigment explanation, it was very clear to me!!
Here I have little article regarding sports injury, I was watching winter olympics and I saw so many participant who fall down and was injured. It was mostly due to the poor weather condition and they lost their goal. What an unexpected and terrible situation!!! But i thought maybe I can make connection with those issues with IOT. What if ski mountain talks to actual equipment of ski?????!?!?!?! and detacts weather condition and warns skier???!?!?!?!?!?
imagination is broadly open!!!

"More than 143,000 injuries related to snowboarding were treated, at a cost of $4.1 billion in 2004. That year, more than 51,000 medically treated injuries related to ice hockey occurred, costing $977 million. Nearly 50,000 injuries related to ice-skating also occurred. Costs for this exceeded $1.3 billion," Tonino said.

just quick brief information about article here!~!!

Am i on the right track? LOL

next steps

in an effort to get the ball rolling on the next step of the project, i thought i would break down the requirements for deliverables #2-3, and post some of what i wrote down last class.

What are the signal categories?
What are the sets of possibilities through amplification methods?

Deliverable #3: POD REPORT
What are the dilemmas and what questions need to be answered?
What are the points of departure that will establish a frame of mind conducive to answering those questions?

ok - so these are [obviously] the areas we need to cover for our next report.

We need to get started with signal mapping.
Here are some notes that might help you get stared:

It is important to know the difference between a TREND and a SIGNAL.
ex: TREND = file sharing
SIGNAL = people are willing to collect and share their music

Find new entry points - things that are NOT necessarily IOT, and then find a correlation to IOT.

It is very important to get out of the IOT frame of mind and look for things that you would never immediately relate to it - ie: social, political issues. Getting out of this frame of mind will allow us to really understand the signals.

If we are projecting 10 years from now [the future of IOT], then we need to look at other things/situations that require same/similar aspects as IOT. This will help us predict chain reactions and the future life of a "thing". The example that Alex gave in class was 9/11, and comparing it to mass media [comparing the signals in advance could have predicted such a tragic event].

ex: CASH - Enhances [speed]/ Obsolesces [Barter]/ Retrieves [consumption]/ Flip [credit- flips to debt - flips to bankruptcy.]

Step 1 = Immediate archetype retrieval of the "thing" [ex: if the "thing" = shoes, then immediate archetypes would be sandals, animal hide, leaves, etc.]

Step 2 = Immediate archetype retrieval of "why" [ex still with shoes = for protection and movement]

Always define the "thing" first, so you know what to look for.

OK. sorry, I know this is a long post, but I hope it helps.

I suggest each do some mapping and see what we come up with. Take something that interests you, current event, etc., and map it following these steps. I think we will be pleasantly surprised how it comes back to IOT eventually.

MEETING - we are meeting with the other 2 groups on Wednesday at 4.
I suggest we have a meeting as well after class on Thursday.


Wednesday, February 22, 2006

Collaborate to Compete

This has been posted to all three IoT blogs;

As we begin the next stage of the project, I think that we should accelerate the already great research that each group has performed. To that end, I would recommend a meeting of all three IoT teams to share research presentations and points of view. Because of class scheduling I think that finding a time that works for everybody might be an exercise in futility - it would be easier for the group leaders (Nathan, Leslie, and Terry) to arrange a 'best fit' time, when they can meet bringing as many from each group as possible.

Nathan Robertson -
Terry Wood -
Leslie Beard -

The blogs are all available through the Beal website ( but here is the IoT list:

Each group has focused well on (subtly) different areas, so I feel that collaborating on points of inspiration will be helpful at this point.

Thursday, February 16, 2006


heather - thats a great article. that's what i keep finding when i do online searches - even MIT refers to it.

one topic that i keep coming across is "community"
which seems like a major archetype for the Internet
communities have been formed since the beginning of time, and its interesting to think that the more "anonymous" we become/want to be, the more extensive our communities are becoming.

in terms of the Internet of Things, are we not in a sense, creating a community among our possessions?

just a thought

Wednesday, February 15, 2006

Psychology and Technology Archetypes of the Internet by Dolores E. Brien

This article is adapted from a review of Mark Stefik's book Internet Dreams: Archetypes, Myths and Metaphors (The MIT Press, 1996) which was published in The Round Table Review (March/April 1997, V. 4, No. 4). The experience of the Internet has changed dramatically over the past two years. I would probably write a rather different review were I doing so today. Nevertheless, Stefik offers a stimulating perspective, one still worth thinking about. Your comments are welcome.

The Internet is not only a remarkable technological achievement, it is also an event with profound psychological import.Those who refuse to have anything to do with it, (Jungians among them), see it as another technological trap which will waste time, money, and energy, all of which are in short enough supply. It is unfortunate they think this way because the Internet is an extraordinary locus for fathoming the depths of the collective unconscious of our time.It can be as fertile a psychological field as fairy tales, folk lore, and ancient myths have been. On the Internet new myths are being formed, hitherto ignored archetypes are coming into their own, and new adventures for the psyche await us.

In developing his ideas on the archetypes, Jung emphasized certain ones which seemed to him fundamental, such as the mother, the father, the child, the shadow, the persona, the wise old man, the anima and the animus. But he never limited the archetypes to these few. He recognized that at different stages other archetypes would emerge and with them interpretations which would be appropriate for these stages, in order, he said, "to connect the life of the past that still exists in us with the life of the present, which threatens to slip away from us. (CW 9i, par. 267). The last phrase is particularly poignant. For it is our present condition, of which the Internet is an obvious manifestation, that we really need to understand. Unless we are open to its manifestations, its meaning will "slip away from us," likely leaving us in confusion and even more uncertainty about ourselves and our world than we are now.

Jung also warned against ascribing any one meaning to an archetype. To do that, he said, is to miss entirely the point of the archetypes, for "the one thing consistent with their nature is their manifold meaning, their almost limitless wealth of reference, which makes any unilateral formulation impossible." It is helpful to keep this in mind when dealing with the Internet, in which archetypes seem to emerge in images and metaphors which may not be familiar or entirely congenial to our habitual way of thinking.

Mark Stefik, a principal scientist at the Xerox Palo Alto Research Center, believes he has uncovered at least four archetypes hidden but dynamically present in the Internet. Why is he interested in archetypes? As he tells us in Internet Dreams: Archetypes, Myths and Metaphors, (The MIT Press, 1996) he is interested in metaphors, first, because they express how we think about things and, finally, because they seem to embody deeply unconscious archetypes.The metaphors we use to describe an invention seem to be guiding our imaginations and influencing what we think that invention can become. The fact, he says, that we hardly notice when we adopt a metaphor for it -that this metaphor arises spontaneously - suggests that our understanding of the invention and its potential is still submerged in our unconscious.

At the time of the writing of this book the most familiar metaphor for the Internet was the "information superhighway." In many ways it is an appropriate metaphor because highways remind us of a complex network of roads connecting places and along which people and things are moved from one destination to another. This is not unlike the Internet, which is a network of communication lines along which information is moved from one source to another. Not everyone was satisfied with this metaphor, and as is often the case as things develop, new metaphors came into play. Bill Gates, Microsoft entrepreneur and the richest man in America, called his book on the information highway, The Road Ahead, but he, not surprisingly, prefers to see it as a marketplace or exchange. Show me your metaphor and I'll tell you who you are. Stefik also sees the limitations in this most commonly used metaphor of the information highway. Highways, for instance, are planned, but this is not the case with the Internet, which is self- organizing. Once built, highways have fixed locations, but this is not true of the Internet, which is always changing its connections as sources of information also change.

In place of the highway, Stefik prefers not one, but four metaphors (which are also functions of the Internet), each of which points to an archetype as its source: the Digital Library pointing to "Keeper of Knowledge;" Electronic Mail, to "Communicator" (or networker, matchmaker); Electronic Marketplace, to "Trader;" and finally, Digital Worlds, to "Adventurer." According to Stefik "These archetypes, with their deep and ancient roots in many cultures, represent what we see in others, but they are also parts of ourselves. This shared experience of cultural archetypes is part of what makes us what we are. Our goal in bringing them to mind is to enliven our imagination, so that when we make choices about the information infrastructure we draw on all the richness of the people we are." To understand these four archetypes as emerging out of basic instincts which have driven human beings since the beginning is not out of line with Jung's description of archetypes as "an image of instinct . . . a spiritual goal toward which the whole nature of man strives. . ." (CW 8 par 414).

All four of these archetypes, The Keeper of Knowledge, The Communicator, The Trader, and The Adventurer, are familiar ones, but the way in which Stefik describes their functioning in relation to the Internet will require some stretching of the imagination and willingness to enter into what is, for most of us, the largely unknown and somewhat threatening territory of communications technology. It isn't easy -at least I didn't find it so- but it does offer a challenge to reach beyond the more familiar contexts in which we have come to understand these particular archetypes and in doing so recognize how they are at work in our culture today. Whether they always meet Jung's criterion of an archetype as a striving towards a spiritual goal remains to be seen.

In each case Stefik attempts to link the impersonal metaphors of the Internet with their archetypal source in ancient myths. For the Digital Library he cites the myths of Keepers of Knowledge, referring to Prometheus and other fire bringers. Fire (knowledge), discovered or stolen from the gods, is preserved and handed down from generation to generation through the medium of the wise elders, the story tellers, singer of songs, or priests. The task of preserving and handing down knowledge has become the sacred trust of libraries. Although his book includes an essay which makes a spirited defense of libraries as physical places and as real as opposed to virtual centers of community culture, he is really talking about the compilation, organization and dissemination of knowledge by means of computer networks. This work, he is saying in effect, is archetypal in nature, driven as human beings seem to be to encompass all knowledge - and in our own time, to make that knowledge accessible to everyone. The keeper of tribal lore has now become a vast, infinitely complex, network of information systems. Embedded within it, the older figures are still discernible although imaginatively transformed. An essay by Ranjit Makkuni included in Internet Dreams describes how the practice of Tibetan Thangka painting is carried on today by means of multimedia technology, which includes music, dance, literature and interaction between student and teacher.

Stefik associates the god Hermes or Mercury with the archetype of the Communicator in his discussion of Electronic Mail. One of the first e-mail systems on the Internet (when Internet was known as ARPANET) was called Hermes. A competing e-mail system at that time was called HG, a reference to Hg, the chemical sign for mercury, Herme's Roman name. This is really the "communication" age says Stefik, rather than the "information age," which we hear about more frequently. (Even libraries are not just in the business of collecting information but of communicating it as well.) E-mail, which links by phone, modem and computer millions of individuals and organizations throughout the world, is a phenomenal manifestation of our urge towards what Stefik calls "connectivity." Through the medium of e-mail, people seek affiliation, support, community; they chat, gossip, confide; they engage in common interests, look for emotional support, entertainment. E-mail makes obvious what is true of the entire Internet, whether we speak of it in terms of library or market place or adventure. It is a social phenomenon, a role which, as Stefik points out is as important as its functionality.

Trading (or its variations such as commerce) is not often given consideration by Jungians as having archetypal significance. But it is an instinct, and a powerful one at that, developed early on in human existence. Although it is largely ignored in studies of the archetypes, it is, as we know all too well, "what makes the world go round." How to make money on the Internet is one of the big issues of the day, but undoubtedly money will be made eventually. As the marketplace develops on the Internet, Stefik sees a paradigm shift in the very nature of business, of trading. Older businesses are hierarchical, patriarchal, reflecting what he labels "the warrior idea." Newer businesses, especially those whose "trading" takes place largely on the Internet, are better represented by "the trickster" archetype which emphasizes coordination, and communication. Realistically, both styles will exist side by side for a long time to come, even on the Internet.

Stefik's description of "Digital Worlds," the metaphor for "the Adventurer" (hero) archetype, comes as something of a surprise. I would have expected him to discuss as heroes those individuals or organizations (like his own, which is one of the most innovative in the field) that have contributed to our technological revolution. Stefik, however, sees the "adventure" in the context of the Internet as "an inward quest of renewal," which results in a better understanding of our relationship to others. Sometimes this adventure is solitary, but most commonly on the Internet it is experienced as a group. Some of this is done through the medium of "virtual realities" which to Stefik has much in common with the mythological creation stories. The difference is that they are created by ordinary people, not gods. Examples of such "digital creations" are the various MUDs (Multiple User Domains), such as Dimensions and Dungeons, which engage the fantasy of thousands of individuals. MUDs are virtual places on the Internet in which participants play characters of their own invention. These are social worlds, the only purpose of which is to interact with other participants, who in turn play invent and play characters. The experience of creating a whole world in cyberspace is intense, often emotional, and can be obsessive. They are unlike other electronic games in that no visuals are used, only text, and there is no goal to win. The only goal of this virtual life created by the participants is interaction with others with all the complications of real life interactions and then some. (A virtual "rape" is experienced with real life emotional consequences.)

In the section on "Digital Worlds," an exploration of an individual's dreams on the Internet is examined. Jeremy Taylor, a Jungian-oriented psychotherapist and dream researcher, well known for his work with dream groups set up and led an experimental "dream group." From a number of dreams submitted by the group, he chose one which was then circulated to everyone by e-mail along with instructions and some guidelines for dream work. Their nine participants gathered in a private "chat room" of America Online, and over a period of several days the dream was discussed. In evaluating the experience, Taylor concluded that the experience was immensely useful. For one thing, the symbols uncovered in the dreams were far more numerous and rich than had the dream been interpreted only by the therapist and client; the relationship was egalitarian; the anonymity of the participants was a safeguard. The question remains whether or not it can work with larger groups, which is more typical of the Internet.

The Internet is a phenomenon of the collective whether we see it as an instrument in the organization of knowledge, as a way of communicating with individuals or with groups, as a market place, or as a psychological or even spiritual venture. There are some individuals whose innovations from time to time, seem to represent an archetypal energy at work in the Internet. Ted Nelson, for instance, pioneered "hypertext," a tool which, by creating linkages between units of information, made the World Wide Web possible. But there are few of these individuals who stand out in the crowd, and there will probably be fewer in the future, for the Internet functions and advances more truly as a network, as a collective. Think of those "search engines" (Yahoo, Altavista, Hotbot, etc.) we rely on to find what we want on the Internet. Their intention is to construct an "ultimate index" to all knowledge. (At the same time what motivates them is the quest for profit, but this is a matter for another discussion.)

It should not be surprising that the Internet should be a container, however large the scale, for some of those deep, ancient, human impulses, which in varying degrees we all share. We are all interested in our past, interested in knowing about the world we live in; we all want to be in touch with others, to talk with them, to exchange ideas, gossip, problems, whatever is important to us; we buy and we sell to make money or to possess what we think we need. And all of this is compatible with the equally human urge to be inventive, to imagine, and to play. All of this can be realized, at least to some extent, on the Internet.

One last word-if the Internet acknowledges a god, that god has to be Hermes: mediator, communicator, messenger, trickster, patron of merchants, always on the move. His attributes seem as inexhaustible as does the Internet, of which he seems to be the soul.

collective unconscious

collective unconscious

The collective unconscious is a part of the unconscious mind common to all humans. According to Carl Jung, the collective unconscious contains archetypes, universal mental predispositions not grounded in experience. Like Plato's Forms (eidos), the archetypes do not originate in the world of the senses, but exist independently of that world and are known directly by the mind. Unlike Plato, however, Jung believed that the archetypes arise spontaneously in the mind, especially in times of crisis. Just as there are meaningful coincidences, such as the beetle and the scarab dream described in the entry on synchronicity, which open the door to transcendent truths, so too a crisis opens the door of the collective unconscious and lets out an archetype to reveal some deep truth hidden from ordinary consciousness.

Mythology, Jung claimed, bases its stories on the archetypes. Mythology is the reservoir of deep, hidden, wondrous truths. Dreams and psychological crises, fevers and derangement, and chance encounters resonating with "meaningful coincidences" all gateways to the collective unconscious, which is ready to restore the individual psyche to health with its insights. Jung maintained that these metaphysical notions are scientifically grounded, yet they are not empirically testable in any meaningful way. In short, they are not scientific at all, but pseudoscientific.

Friday, February 10, 2006

couple things

hey guys

i've gone through the blogger help files and it looks like we can only post images.
the deliverables state that we should post our document on the blog..
so i can maybe turn each page into an image and try to post those.. everyone ok with that?

also, i know its reading week and everyone has been working really really hard..
but if you get a chance, please keep up the blog over the break. it would be great if we could start thinking of archetypes now - especially while the report/research/signals are still fresh in our minds.

great work everybody - go team!
I'm glad that you came up to show your presentation - it was a great format to introduce the topic. We will have to find a chance to share this with your class and hopefully the other IoT groups.

I have read through the report and am impressed with the depth of research and analysis.

Great work - I'm looking forward to the next stage!

Have a good Reading Week.

Saturday, February 04, 2006

definition time

if anyone is still confused about the "definition" of the Internet of Things [if there really IS one..], here are some helpful links. The best and simplest definition I have found so far is "the networking of everyday objects". I will include some kind of a definition in the Abstract/Intro.
this article is french - not sure if anyone speaks french but it is great. It basically says that the IOT is comprised of simple signals that allow objects to think, feel and anticipate the user needs, and relies heavily on nanotechnology. It also mentions the ethical issues surrounding the topic [which we have all read about to death by now]. I just found it to be a simple explanation.

please respond asap about the deadline and presentation.

Friday, February 03, 2006


apparently, there is a call for a "compelling" presentation.

i suggest we get the report done first [asap] and then spend a day or so on the presentation collectively.

any ideas?

Here's that article about the tracking service for the cellphone

" “Working Late” Won’t Work Anymore
New services can track you-or your loved ones-by cell phone

It sounded too Orwellian ever to succeed. In 2000, Korean cellular carrier SK Telecom introduced a service called “find friends” that lets others follow your every move, using a signal beamed from your handset. At the time, many wondered whether anyone would consent to such tracking. But five years — and countless terrorist attacks, earthquakes, and other calamities — later, the service is taking off. “I used to be worried when my boyfriend didn’t answer my calls,” says Shim You Sun, a 25-year-old accountant who pays 11 cents each time she checks up on him. “Now I can rest assured that he is at work or busy attending a seminar."
She’s one of more than 4 million Koreans who have signed up for various services using technology that can determine a cellular subscriber’s location. One, costing $3 per month, will send a message with your coordinates to friends and family periodically while you’re traveling. Another will automatically dispatch a text message to friends who get within a block or so of each other as they move around town. Yet another, costing 29 cents a day, will send a message if a person isn’t at a specified place at a certain time and then allows the tracker to see the person’s movements over the previous five hours. And 20,000 parents pay $10 per month for alerts if their children stray from the route between school and home. The Korea Association of Information & Telecommunication reckons such services are growing by 74% annually, with revenues expected to triple in 2007, to $1.54 billion, from $500 million last year..."

The rest is at

The things that we discussed during the meeting today!!!

Hi everyone!^________^*
I just wanted to let you know what we are doing for the next week’s project!
We decided to make a category for the assignment and each group member will write about under each topic based on internet of things.

Brian: Environmental implementation
Cathrina: Society (social) What/how can affect society
Me: People (Human individual's behavior)
Heather: Politics and business
Leslie: Intro+ conclusion (and editing)

So lets set the time and please send your materials to Leslie!!

Have an awesome weekend guys!! ^_^*