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What makes a life? More than what we say; more, even, than what we do. A life is also what we love, and what we believe in. For me, what I love and believe in the most is connection, human connection, and the technologies by which that is achieved. Those technologies include books, of course. But for my generation, connection has largely meant the Internet.
My generation was the last in America and perhaps even in world history for which this is true—the last undigitized generation, whose childhoods aren’t up on the cloud but are mostly trapped in analog formats like handwritten diaries and Polaroids and VHS cassettes, tangible and imperfect artifacts that degrade with age and can be lost irretrievably.
A computer would wait forever to receive my command but would process it the very moment I hit Enter, no questions asked. No teacher had ever been so patient, yet so responsive. Nowhere else—certainly not at school, and not even at home—had I ever felt so in control.
As the millennium approached, the online world would become increasingly centralized and consolidated, with both governments and businesses accelerating their attempts to intervene in what had always been a fundamentally peer-to-peer relationship. But for one brief and beautiful stretch of time—a stretch that, fortunately for me, coincided almost exactly with my adolescence—the Internet was mostly made of, by, and for the people. Its purpose was to enlighten, not to monetize, and it was administered more by a provisional cluster of perpetually shifting collective norms than by exploitative,
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In the 1990s, the Internet had yet to fall victim to the greatest iniquity in digital history: the move by both government and businesses to link, as intimately as possible, users’ online personas to their offline legal identity.
That, ultimately, is the critical flaw or design defect intentionally integrated into every system, in both politics and computing: the people who create the rules have no incentive to act against themselves.
Because hacking isn’t just native to computing—it exists wherever rules do. To hack a system requires getting to know its rules better than the people who created it or are running it, and exploiting all the vulnerable distance between how those people had intended the system to work and how it actually works, or could be made to work. In capitalizing on these unintentional uses, hackers aren’t breaking the rules as much as debunking them.
“You should be using that brain of yours not to figure out how to avoid work, but how to do the best work you can. You have so much potential, Ed. But I don’t think you realize that the grades you get here will follow you for the rest of your life. You have to start thinking about your permanent record.”
You should always let people underestimate you. Because when people misappraise your intelligence and abilities, they’re merely pointing out their own vulnerabilities—the gaping holes in their judgment that need to stay open if you want to cartwheel through later on a flaming horse, correcting the record with your sword of justice.
Ultimately, saying that you don’t care about privacy because you have nothing to hide is no different from saying you don’t care about freedom of speech because you have nothing to say. Or that you don’t care about freedom of the press because you don’t like to read. Or that you don’t care about freedom of religion because you don’t believe in God. Or that you don’t care about the freedom to peaceably assemble because you’re a lazy, antisocial agoraphobe. Just because this or that freedom might not have meaning to you today doesn’t mean that it doesn’t or won’t have meaning tomorrow, to you,
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