Заключение
Мы рассмотрели практику селф-трекинга в контексте четырех концептов -- глубокой медиатизации, датафикации, геймификации и автоматизации. Практически любой анализ селф-трекинговых технологий так или иначе актуализирует эти понятия, описывающие ключевые характеристики квантифицированного самоизмерения.
При этом проблематизация этих аспектов селф-трекинга может происходить по-разному, в зависимости от специфики дисциплинарной области и теоретических оптик. Исследования в рамках поведенческих и компьютерных наук больше фокусируются на прикладных задачах, прежде всего повышении эффективности систем персональной аналитики и их адаптации для разных сфер (здоровья, медицины, спорта, образования, работы). Социокультурные и медиаисследования тяготеют к критическим подходам, хотя используется и феноменологическая перспектива, избегающая разговоров о нормативности. К примеру, геймификация QS-систем может проблематизироваться с точки зрения (не)эффективности мотивационного дизайна для достижения личных целей или как технология соблазна и «колонизации», вовлекающая пользователей в процесс датафикации.
Академическая дискуссия о цифровом селф-трекинге заметно поляризована, и сам предмет этой рефлексии предстает как амбивалентный по целому ряду оснований. С одной стороны, селф-трекинг рассматривается как инструмент самопознания и саморазвития, способствующий расширению человеческого опыта, оздоровлению и благополучию людей. С другой стороны, он осмысляется как технология биополитики и психовласти, продукт системы надзорного капитализма, «перерабатывающего» человеческие жизни в данные. Главное противоречие связано с тем, что всякий раз, когда люди используют цифровые технологии для своих целей, эти технологии используют людей -- для своих. Это касается не только селф-трекинга, но и применения любых платформ и сервисов, где мы оставляем цифровые следы. Дилемма кажется неразрешимой, и даже откровения Джона Сноудена, раскрывшего масштабы цифрового слежения государств за гражданами, не подорвали доминирующий дискурс «надзорного реализма» (БеисЛ, 2018). Этот дискурс нормализует и натурализует ситуацию, когда доступ к цифровым благам оплачивается персональными данными -- во имя безопасности (например, защиты от угрозы терроризма) или удобства потребителей (чтобы компании наилучшим способом продвигали свой товар к аудитории). Возможно, текущая ситуация пандемии с новой силой актуализирует вопросы о допустимых границах цифрового мониторинга и использования его данных третьими лицами, пусть с самыми благими намерениями. И даст возможность людям более активно воображать и продвигать альтернативные концепции использования платформ и цифровых устройств, включая QS-технологии.
Будущее селф-трекинга и дата-технологий не предопределено. Когда мы говорим, что цифровые технологии и платформы не нейтральны, это означает, что в алгоритмах внедрены определенные социальные представления и ценности, а также властные отношения. Поэтому обнаружение и публичное обсуждение этих ценностей и отношений, в частности исследователями медиа, вносит свой вклад в понимание того, чем является «хорошая жизнь» (Нерр, 2020 Ь: 176--179) в условиях глубокой медиатизации.
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References
Ajana B. (ed.) (2018) Self-Tracking: Empirical and Philosophical Investigations. Cham: Palgrave Macmillan. DOI: 10.1007/978-3-319-65379-2
Andersen J., Lomborg S. (2019) Self-Tracking and Metric Codification in Digital Infrastructures for Scholarly Communication. The Information Society 36 (1): 43-52. DOI: https://doi.org/10.1080/01972243.2019.1685039
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Couldry N., Hepp A. (2016) The Mediated Construction of Reality. Cambridge; Malden: Polity Press.
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Foucault M. (1990) The History of Sexuality 1: the Will to Knowledge. London: Penguin Books.
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