A Quote by Christopher Poole
Facebook does social really well, but continues to fail at community.
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Facebook has never been merely a social platform. Rather, it exploits our social interactions the way a Tupperware party does. Facebook does not exist to help us make friends, but to turn our network of connections, brand preferences and activities over time - our 'social graphs' - into money for others.
Facebook refuses to let Google index or display content from its site. Facebook has partnered with Bing to make its results more social. Is Facebook acting to leverage its dominance in social towards a dominance in search?
Social does not just equal Facebook. Social is how people interact anywhere.
You look at the tremendous success of Facebook. To my mind there is not a lot of commerce going on in these social networking sites. eBay is a community anchored in commerce. It is a commerce site that built a community around it. What has not been proven is if the reverse can happen and people will go to community sites to do commerce.
In today's social business marketplace Facebook is one of the best places for nonprofits to be discovered and connect with a larger audience on the basis of shared values. So to get started, a non-profit should launch a Facebook page and invite your existing real world community to connect your cause and their networks.
When we founded Facebook, we put a lot of hours into it and worked hard every day. 'The Social Network' painted this picture that we were partying all the time, when really we only attended 2 or 3 parties during Facebook's first year.
The original dream of Facebook Platform was to enable developers to build experiences that were social at their core, like Facebook Photos, without having to build their own standalone social network.
Before the Internet, before BBSes and Fidonet and Usenet and LiveJournal and blogs and Facebook and Twitter, before the World Wide Web and hot-and-cold-online-everything, science fiction fandom had a long-lived, robust, well-debugged technology of social networking and virtual community.
I haven't sworn off Facebook. I'm on Facebook. There's a fan page on Facebook that I will update, but I'm on there myself under a pseudonym, because there were a lot of people able to private-message me on Facebook, and it was getting really weird.
Wildly successful sites such as Flickr, Twitter and Facebook offer genuinely portable social experiences, on and off the desktop. You don't even have to go to Facebook or Twitter to experience Facebook and Twitter content or to share third-party web content with your Twitter and Facebook friends.
The power of Facebook is not only in the vast size of the connected audience, but also in the quality of the social ties and interactions that occur within the network. The Facebook social graph fuels our mantra 'Try it for free', 'Share it if you like it', 'Buy it if you love it.'
Facebook isn't helping you make new connections, Facebook doesn't develop new relationships, Facebook is just trying to be the most accurate model of your social graph. There's a part of me that feels somewhat bored by all of this.
Social gaming is not something Zuckerberg could have imagined back when he was creating Facebook in his Harvard dorm room in 2004. The change began in May 2007, when Facebook announced it would let outside developers create applications that run on top of Facebook.
I never go on Facebook! I like, haven't confirmed anybody to be my friend on Facebook. I have lots of friends; I'm just really bad at Facebook.
I know that Instagram belongs to Facebook, so I cannot really stand on a political pedestal and say, "I'm against Facebook!" But I haven't wanted to be on Facebook from the beginning.
Complaints about the social irresponsibility of the intellectual typically concern the intellectual's tendency to marginalize herself, to move out from one community by interior identification of herself with some other community - for example, another country or historical period... It is not clear that those who thus marginalize themselves can be criticized for social irresponsibility. One cannot be irresponsible toward a community of which one does not think of oneself as a member. Otherwise runaway slaves and tunnelers under the Berlin Wall would be irresponsible.
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