"Social production is not a panacea; it is just an alternative. Although we are better off being able to use it when it is valuable, it brings its own challenges, just as production via firms and governments does. Even the simplest pooled effort or voluntary participation can be fraught with tension among the individual participants, and between those individuals and the group. Like many aspects of social life, this problem has no solution; the dilemma can be addressed only by various compromises, none of them wholly satisfactory. One way to help a group of participants improve their ability to function together is the creation and maintenance of shared culture."

“TV is unbalanced—if I own a TV station, and you own a television, I can speak to you, but you can’t speak to me. Phones, by contrast, are balanced; if you buy the means of consumption, you automatically own the means of production. When you purchase a phone, no one asks if you just want to listen, or if you want to talk on it too. Participation is inherent in the phone, and it’s the same for the computer. When you buy a machine that lets you consume digital content, you also buy a machine to produce it. Further, you can share material with your friends, and you can talk about what you consumed or produced or shared. These aren’t additional features; they are part of the basic package.”

“Trentway-Wagar was arguing that because carpooling used to be inconvenient, it should always be inconvenient, and if that inconvenience disappeared, then it should be reinserted by legal fiat. Curiously, an organization that commits to helping society manage a problem also commits itself to the preservation of that same problem, as its institutional existence hinges on society’s continued need for its management. Bus companies provide a critical service—public transportation—but they also commit themselves, as Trentway-Wagar did, to fending off competition from alternative ways of moving people from one place to another.”

“The members of the Invisible College did not live to see the full flowering of the scientific method, and we will not live to see what use humanity makes of a medium for sharing that is cheap, instant, and global We are, however, the people who are setting the earliest patterns for this medium. Our fate won't matter much, but the norms we set will. Given what we have today, the Internet could easily become Invisible High School, with a modicum of educational material in an ocean of narcissism and social obsessions. We could, however, also use it as an Invisible College, the communicative backbone of real intellectual and civic change.”

“Then there are the phones designed for East Asian sensibilities. The same region that brought us the selfie stick also brought us Oppo, a company whose phone’s principal selling points include a high-quality camera and custom software that automatically airbrushes photos with faces in them. The ad campaigns emphasize a particularly performative form of femininity, since, in a nice touch, the software makes a guess about the gender of the subject—everyone gets smoother skin, but only the ladies get their lips reddened. Despite successful rollouts in Thailand and Korea, Oppo has not made much of a dent in markets outside East Asia. Their U.S. launch was a bust.”

“Despite the firewall, Chinese companies continue to advertise themselves on Facebook and Google—my dentist in Shanghai puts his Gmail address in scrolling LEDs in front of his practice. To do business with the rest of the world, Chinese firms increasingly have to get good at using services that are both essential and unavailable.”

“Gutenberg’s press flooded the market. In the early 1500s John Tetzel, the head pardoner for German territories, would sweep into a town with a collection of already printed indulgences, hawking them with a phrase usually translated as “When a coin a coffer rings / A soul for heaven springs.” The nakedly commercial aspects of indulgences, among other things, enraged Martin Luther, who in 1517 launched an attack on the Church in the form of his famous Ninety-five Theses. He first nailed the theses to a church door in Wittenberg, but copies were soon printed up and disseminated widely. Luther’s critique, along with the spread of Bibles translated into local languages, drove the Protestant Reformation, plunging the Church into crisis. The tool that looked like it would strengthen the social structure of the age instead upended it. From the vantage point of 1450, the new technology seemed to do nothing more than offer the existing society a faster and cheaper way to do what it was already doing. By 1550 it had become apparent that the volume of indulgences had debauched their value, creating “indulgence inflation”—further evidence that abundance can be harder for a society to deal with than scarcity. Similarly, the spread of Bibles wasn’t a case of more of the same, but rather of more is different—the number of Bibles produced increased the range of Bibles produced, with cheap Bibles translated into local languages undermining the interpretative monopoly of the clergy, since churchgoers could now hear what the Bible said in their own language, and literate citizens could read it for themselves, with no priest anywhere near. By the middle of the century, Luther’s Protestant Reformation had taken hold, and the Church’s role as the pan-European economic, cultural, intellectual, and religious force was ending.”