Morosov's belief that unlimited flows of information start revolutions, which highlighst the influence audiences have over each other.

Referred to as a 'force of good' (Flew, 2021).

Countries such as Russia, Kazakhstan and Azerbaijan found revolutions as useful, as they discovered vunerabiloties in their soviet republics authoritarian rule (Morosov, 2011).

In 1993, the concept of invoking space began plaguing people's minds as they started experiencing technology as a mediator or gateway into new experiences (Chesher, 2021).

Also refered to as the 'interent explostion', as what is capable of being displayed in digital spaces is vast and diverse, taking countless forms.

In the 1980's the computer (technology) became a consumer device, giving consumers an idea of human values and experiences (Chesher, 2021).

However, this overflow of experiences and capabilities lead to new consequences, such as the notion of marketing sexuality.

Computers became increasingly cheaper and popular, influencing everyone to buy one and become active/participate on the internet.

The notion of overly sexualised women, used to cell products or make technology look appealing. The concept that sex cells, and no regard for feelings (Morozov, 2011; Chesher, 2021).

The continuatoin of the male gaze and a materialised culture, everyone 'needed' a computer or internet to be apart of soceity.

The concept that the internet favours the oppressed rather than the oppresor is marked by Morosov's term 'Cyber-utopianism'.

Involves 'internet centrism', the approach where the internet is the solution to our problems.

Cyber-utopianism ambitiously set out to construct a new and improved United Nations, only to end up with digital 'Cirque de Soleil', otherwise known as entertainment corporations (Morozov, 2011,p. xiii). This task proved difficult for western cultures to adapt to non-western, non-democratic contexts.

Defined as, the enthusiastic belief in the liberating power of technology accompanied by the urge to fight for freedom (Morozov, 2011,p. xiii). This clearly highlights the growing appeal to policy makers.

Labbelled the 'upbeat for the upbeat', as the internet highlights its revolutionary potential (Morozov, 2011).

The Intrigue

Defined as the belief that online communication helps bring about an increasingly more decentralised, and libertarian society.

This belief however, is flawed as it turns a blind eye to the negative aspects of technology.

Morosov states that we need to be careful when we talk about the notion of a myth, as they are usually just alternative ways of livingl; i.e. the new age of digital culture.

Today's highly globaslised world prioritises hedonistic and consumer-friendly values (Morozov, 2011), fueling an icreasingly selfish society.

The western interent is often referred to as 'lost' (Morozov, 2011).

The internet's promenence is future policy planning (Morozov, 2011, p.xxi), is a topic of interest to many key thinkers, such as Morosov. He explains that society doesn't treat big corporate companies with the level of criticism and backlash that they deserve (Tucker, 2013).

As techbology changes, so do the mediums, as they adapt to societies new cultures and uses. An example of this would be many newspaper companies embracing new digital mediums (Tucker, 2013).

Refusal to acknowledge the negative aspects of the interent could result in the creation of censorship and the reign of propaganda.

Influences and increases monopolisation, creating a lack of diversity and increase in market control.

Increased surveillance by the government is concerning as it 'empowers the strong and disempowers the weak'. The interent has become less of a personal use and more of an enterprise of democracy.

Both Morosov and Khan agree that social platforms are more about control of information. 'Shared personal data becomes the primary source of economic power for platform companies that monetize the intimate details of our digital lives'.

The exploitation of individuals data is taken by platforms and given to large corporations to increase business, breaching partcipants privacy (Flew, 2021; Morozov, 2011).

There is a strong call/proposition to help keep corporations and nation states responsible for human rights (Morozov, 2011).

Kranzberg’s law suggests that 'technology is neither good nor bad, neither is it neutral'. It is what we do with it as a society that matters and the idea that technology has consequences that go beyond the uses of the devices/practices applied to them.

Western NGO's began promoting democracy and media reform.

It is the backlash towards larger corporations by the public eye, involving digital impacts. Strongly corrolated with the 2010 social network.

The term techlash was 'coined' by the economist in early 2018, to describe a growing discontent among the public, politicians and government with ‘big tech’ powers (Flew, 2021, slide 17; 2:16/31:27).

Identified as BAADD: Bigness, Anti-competitive behaviour, Addictive qualities of digital technology and Damaging/destabilising democracy (Flew, 2021). Proving that Dystopian realities aren't too far from our own reality and the influences around us.