Tuesday, September 29, 2015

Customer Support at Five Minutes to Mark Zero

Customer support services – there's a certain topic for the modern Web? With no lengthy thesis about business process management, stakeholder analysis, or theories of culture, or of community and narratives, customer support is a topic that the author of this article is in some ways well familiar with. So far as the topic ever finds a context in free/open source software (FOSS) systems, maybe it could be to a broad definition of a sense of customership, with no too exacting definition of a concept of commercial services.
The Debian concept of a social contract, as sometimes denoted with regards to a concept of FOSS systems development, it may seem to represent all of a constructive, if not novel, if not in all ways a naively idealistic concept with regards to social ethics in practices of software and systems engineering. Whether or not it may seem to represent any sole, guiding principle in the work of developing FOSS systems,  the Debian Social Contract may at least serve to represent a great, higher ideal, towards consideration of a social aspect of software and systems deveolopment – a sense of principle, towards a social regards in software and systems engineering  – without specific delineation of a sense of institutions, in wordly material endeavor. In the contemporary, multiply connected universe, it may seem to be a concept in some ways strained, however, strained of so many narrowly globalist, nationalist, and more narrowly exclusive – if not naively exclusive, to denote such concepts in a manner of far understatement – irrationally exclusive narratives, such that become to no apparent gain in so many agendas' real world representations – no gain anywhere and much of destruction, of the apparently non-sane objectives of a radically populist riot state – the near ends of things, as demonstrated in Ukraine and elsewhere. What social contract may hold, of such a world?
How can anyone propose to develop software, in such a world, if the global customership may include representatives of an army of murderous, radical thugs? The coy – may one call it coy? The coy manipulation of news as if to suit a narrow, naive, if not fundamentally anti-humane narrative – as represented in Ukraine, and elswehere, sometimes even to a point where those whom may seem to imagine themselves controlling the chaos would literally boast of their delusional affronts to the very nature of humanity – how is that even a trend, of any social climate? and yet, it has occurred in some of the very real world.
There is certainly a lot of human nature such that any single social contract may not immediately serve to address, of any human endeavor. In that a social contract may serve as to establish any sense of a guiding principle, vocationally – but not to be preoccupied of worldly vocations. The author of this article very well wishes that everyone may enjoy a solitude like of Thoreau's reflections at Walden Pond – even for a short time in life, to reflect apart to material vocations – but how may a scholar maintain his hut, if the scholar would be forever about to make an idle thesis of an idle place?
Apart to any radical social environments online or in the broader material world, what manner of a reflection may be found of broader life? What consideration developed, thence, of any material nature undespoiled as of the material debauchery so deeply criticized by Thoreau? and on return to a radically materialistic community, what to? To depart, thence to make a candid appraisal of radical materialism, may it be? What some social climates resemble, in the world – hell is a word for it. Albeit, it is a word denoting a concept not introduced of any single social contract. An analysis of hell, as a concept – but such a vocation has already been approached by Dante and Virgil. Notably, Dante's own travels had not ended at Inferno, that Dante literally went through hell for Beatrice.
So, why does anyone try to make any kind of an ad hominem bias about software? An anthropologist's study of a sense of cultutural identity could be apropos, if there were not so many innately fratricidal cultural identities afoot in the world. The toxic agendas of an innately fratricidal radicalism – how does anyone set about to offer any of a sense of incentive to such a thing? If there is no incentive ever so much as imagined of it, then how does it continue? May there may be some people fundamentally aloof to the aims of a radical community? How, then, to mend hell on earth?
It might not be in any single social contract, not even in the smallest of fine print.
So, there being possibly more to life than as any single social or vocational contract may encompass, of itself, there is probably a consistent value of literacy – though it have the scholar situated squarely in hell, apace, if to follow the path of Dante Aligheri. The radical Inferno, the enterprise Purgatorio – and is there not any astronomical Paradisio, in this one scholar's poor knockoff of the Divine Comedy?
What social contract is there, and what society, if the world is all a mass of debauched individualism?
What customership, if we are all set about to prove a fallacy of social "Darwinism"?
What institutions, and what a profound aloofness of what self-serving potentates of merely political festooning, in any place much needing of a rational and authentically conscientious leadership?
What has the world brought itself to, in these years? What fortune, to be alive in such a time? And how much of the world forever glib, aloof to all the furthest immoral depths to which any society in the contemporary world has yet plunged itself? Would one ask such a question, though, and the question be answered by all the more of a news of a cruel debauchery in the world?
That, and an odd theme of socialism's implicit dysfunction – there may be a guiding light that occurs, even in a social Purgatory, if not moreover in an intellectual hell of a world gone squarely off of any natural, rotational axis, if not in a world seeming to be actively trying to herald a global Armageddon?
For all the news that a commercial journalism has not reported of – again, this topic is not addressed of a social contract.
There may be limits to the validity of a social contract, as much as there are limits to the literal scope of a social contract. There may be limits to a sense of imagination, moreover, none too well aided of a trauma reporting – and the human imagination stretched to a point of breaking, if anyone tries to leverage a propaganda of an atrocity made in real human actions, in the world.
For all the real traumas occuring of a crisis, and for all the social aloofnesss of the materialistic world, what kind of a stakeholder analysis can bear the reality of it – of the world as people have made it to be, in where are the worst possible designs demonstrated of real human actions? Does all the world then need a coroner's wit, to extrapolate any manner of a sense of society?
What if material aloofness is a part of the real problems, in the very real world? Would such a possibility ever be addressed of a social contract on the part of any material society? May a society imagine itself too successful to give a damn?
What if?
And if in such a social world, what to say about customer support?
This thesis has arrived at its end.