This leads not only to empowered trolls but to a

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This leads not only to empowered trolls, but to a generally unfriendly and unconstructive online world. (19) This mob-like behavior comes forward the moments Mae asks her many followers to do one task collectively. During a presentation, the 10000+ employees and millions followers of the Circle are asked to look out for a criminal who escaped during bail time, and within minutes this women is located, chased and captured by the people who took up the challenge; all while being filmed. The police must intervene to keep the women safe, since the crowd is so worked-up they can hardly contain themselves. Interestingly enough, the true harm by ‘the mob’ is done in the physical world. It seems that in the world of the Circle, where online anonymity is ruled out, everyone seems to know how to behave on the Internet, but has forgotten what decent behavior exists off in the physical world. Moreover, the novel wants to suggest that the more time spent online, the less humane and individual behavior people are capable of in the physical world. Lanier argues that
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61 emphasizing the crowd will lead to ‘empowered trolls’, but The Circle shows how everyone who is part of its network, very precisely knows the Web’s etiquette. In Protocol, Galloway extensively explain s how Internet’s codes of conducts work and play out in the network: ‘ Protocol is how control exists after distribution achieves hegemony as a formal diagram. It is etiquette for autonomous agents. It is the chivalry of the object’ (75 emphasis in original ). The Integrity of the Body The physical human input of the inventions and innovations within the Circle are foregrounded in the novel. Mae is constantly reminded to enter data, comments and posts on her own profile, and react to, (‘smile’ or ‘frown’, Th e Circle’s equivalent of Facebook’s ‘like’) and forward other people’s posts. Eggers’s novel foregrounds the human effort and labor that is needed for the Circle to function properly and develop even more. A sinister interpretation of the personal information that is fed into the machine can be derived if we look at the logic of Michel Foucault’s ‘biopolitics’ and Giorgio Agamben’s ‘bare life’. With biopolitics, Foucault signifies the ways of the modern state to achieve power over its population. In the feu dal system, the sovereign had the right to ‘take life or let live’ (Foucault, Society 241). In the nineteenth century, with the transformation into the modern state, power changed into the right to ‘make live and let die’ ( Foucault, Society, 241). In his lectures for the Collège de France, Foucault elaborates: By [biopower] I mean a number of phenomena that seem to me to be quite significant, namely, the set of mechanisms through which the basic biological features of the human species became the object of a political strategy, of a general strategy of power.
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