Social Networking Sites: Boon or a Bane Essay Sample

10 October 2017

They called it the Twitter Revolution: A dictator tightened his clasp. the people took up weaponries. and societal networking was there to be their megaphone. to direct their voices surging over the clacking blare of authorities censoring. It was 2009. and the hole was in on the province of Iran’s federal elections. The re-election of President Mahmoud Ahmadinejad proved so unthinkable for many of the nation’s citizens. they took to the streets in unfastened rebelliousness ; when their ain authorities tried to hush their voices. it was Twitter that became their quickest. clearest manner of pass oning with those of us in the West. Even the U. S. State Department intervened. inquiring the Twitter powers-that-be to prorogue scheduled care in order to maintain the lines of conversation unfastened.

It was—and is—a powerful illustration of the societal media revolution being used for good—after all. who among us would deny that the freedom of look is finally a good and baronial thing. that any device leting for an laden people to raise their voices in unfastened rebelliousness of censoring is. on some degree. praiseworthy?

Social Networking Sites: Boon or a Bane Essay Sample Essay Example

Contrast it with the image of societal networking that we are given in a recent movie. The Social Network. This film. receiver of ceaseless laud from movie critics and a major rival at this year’s Academy Awards. tells the narrative of the origin of Facebook. Harmonizing to the movie. the Godhead of the societal networking giant. Mark Zuckerberg. started Facebook as a manner of ordaining retaliation on adult females who scorned him. The concluding minutes of the film show him sitting. entirely at his computing machine. unable to link with other human existences in any direct manner and hence turning to the lone beginning of familiarity he can fathom—Facebook.

Two different images of societal web: One of freedom and authorization. one of disaffection and malice. The point. of class. is non that Twitter is good and Facebook is bad. The point is that these and other societal networking tools like them are basically empty vehicles ; you can lade them up with virtuousness or you can make full them with immorality. but the pick is finally up to you. As they exist in the abstract. societal networking sites are morally impersonal. but in the universe of the concrete. they’re seldom without some kind of ethical angle.

If you think I’m overstating. see the function of societal networking sites in political discourse. I know people—and I suspect you do too—who utilize their Facebook history as a bully dais. a soapbox from which they spew hatred and vitriol about the political campaigners they find to be contemptible. and sometimes widening that rage toward whichever Facebook acquaintances go on to populate their life on the other side of the ideological fencing.

I besides know of people who have used their Facebook or Twitter history to promote others to vote. to pull attending to applaudable causes or runs. to promote true discourse in a manner that is unfeignedly open-minded and intellectually generous.

Social networking. so. is non something about which cover statements can be made. at least every bit far as morality is concerned. Peoples. after all. can be moral or immoral ; inanimate objects do non. on their ain. take ethical stances. In this manner. Facebook and Twitter are truly no different than the car or the piece. the computing machine or the jet plane. These things have all been employed in the service of mindless aggression and the defence of the inexperienced person ; in a chase of force and of righteous justness.

With the exclusion of pieces. in which instance there still exists a spirited argument over the devices’ rightness or inappropriateness on a basic degree. we would all by and large agree that each of these innovations is a wonder of scientific discipline. a testament to human inventiveness. and a tool with the potency for ordaining good on a expansive graduated table ; and. we would acknowledge that. in each instance. evil work forces have. from clip to clip. used them for evil intents.

True personal duty is non about closing out anything that might perchance be used for immorality ; it is about larning to keep a balance. a healthy sense of self-denial in all facets of our life. In my book Secrets of Judaic Wealth Revealed I shared an history of a clip when all the great Rabbis prayed fierily for the evil desires within us all to disappear ; they got what they asked for. but shortly had to pray for those desires to return. for without them. people were no longer gestating kids. The same appetites that lead to evil desires besides lead to healthy pleasances. and must be controlled. non destroyed.

This is why we do non reason about whether the computing machine is an inherently ethical or wicked device ; instead. we teach our kids to utilize them responsibly. and seek to take our ain advice as we use computing machines in our ain life and work. I suggest widening the same attitude toward societal networking. Our position ought non be that the coming of Facebook and Twitter is either the morning of a new age in the human experience. or that it represents our race’s diminution into low self-love.

Alternatively. we might see the rise of societal networking as an chance for us to regenerate our energy in preserving—and exemplifying—the great virtuousnesss of personal and civic duty. We might admit that yes. societal networking affords us a opportunity to act in a manner that is crass or mean-spirited toward others. but that it besides gives us a tool with which we can cultivate goodness and grace. We might see this minute of contemplation on the comparative virtue of societal networking as an juncture on which to remind ourselves and our kids that we each have a duty to carry on ourselves with virtuousness and self-respect—and that our Facebook and Twitter histories are traveling to be precisely every bit good or every bit evil as we allow them to be. At the terminal of the twenty-four hours. it is about our position. our ability to see all things impersonal and take personal duty for the manner that we handle the tools and resources at our disposal.

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