Quantified Self Book Review

<html><img src="https://images-na.ssl-images-amazon.com/images/I/41nf6hvSMgL._SX301_BO1,204,203,200_.jpg"></html> This is a branching book review for //The Quantifed Self: A Sociology of Self-Tracking// by Deborah Lupton. It will explore how the practice of self-tracking impacts the well-being of people and society. This review will change based on your activity. There are hidden spaces, so feel free to search around. The experience is not as effective on a mobile or touch-based device. [[Continue|Player Entry]] (set: $inventory to []) (set: $self to 0) (set: $devices to 0) (set: $watch to 0) (set: $body to 0) (set: $kills to 0) (set: $items to 0) (set: $secret to 0)

Thanks, (print: $name). (set: $gender to "male") Although most digital sensors are designed with you in mind, Lupton claims men and women are equally likely to track themselves. (set: $body to (random: 1,2)) There are differences among race, with African-Americans most likely to engage in self-tracking behavior. Do you currently wear a fitness tracker like a Fitbit? [[Yes|Fitness Tracker]] [[No|Do You Own a Phone?]]

Thanks (print: $name) (set: $gender to "female") Lupton claims that women and men are equally likely to engage in some kind of self-monitoring activity. (set: $body to $body+2) Gender parity, however, is relatively new. Women, historically, were more likey to engage in non-digital self-monitoring of the body like diet planning or calorie counting. Women tended to track their bodies more frequently than men. Digital applications that target reproductive health target women. The Glow app, a fertility monitoring application, has a mirror function that lets a partner follow along. Do you have a fitness tracker like a Fitbit? [[Yes|Fitness Tracker]] [[No|Do You Own a Phone?]] (set: $alert to (random: 0,1)) (if: $alert > 0)[(alert: "Your response has been recorded")]

Thanks, (print: $name) (set: $gender to "other") Lupton argues that self-tracking technologies, discourses, and practices assume people live within certain types of communities and identify within relatively few categories (p. 139). (alert: "Your response has been recorded") Self-tracking, according to Lupton, has moved toward a capitalist, neoliberal logic that emphasizes improvement toward pre-determined goals or goals within particular parameters. These parameters might appear to benefit users (and some of them do), but most digital applications work on narrow identity categories. In this case, everything that wasn't male or female got tagged as "other." Non-binary or non-conforming categories are difficult to quanitify, but not impossible. Do you want to learn how quantification could have worked in this review? [[Yes|Queer-tified Self]] [[No|Do You Use a Fitness Tracker?]]

(alert: "Your response has been recorded")Thanks, (print: $name). (set: $gender to "male") [[Continue|Do You Use a Fitness Tracker?]]

Fitness tracking devices are powerful, and they often have affective dimensions. (set: $devices to $devices+2) Most commercial products target people interested in their overall health and activity. Basic trackers might help people reach goals or discover patterns. Digital devices and quantification can help motivate certain people to meet their goals. (set: $watch to $watch+1) The emotional responses can differ. Lupton claims fitness trackers and other devices are entangled with how we see our bodies, selves, and data (p. 76). Visible fitness trackers can highlight parts of our identity as a fitness or health enthusiast, but other people feel unathletic or self-conscious. Considering how your device affects your well-being and sense of self is part of Lipton's book. [[Continue|Do You Own a Phone?]]

Do you own a mobile phone? [[Yes|Phone Tracking]] [[No|Difficult to Track]] (set: $alert to (random: 0,1)) (if: $alert > 0)[(alert: "Your response has been recorded")]

Here's how this review responds to gender identification. (alert: "Your interests have been noted")] There is a gender variable in the background like this `$gender`. The variable is set to "male." The coding often works by "if/else," meaning some text will show up if the gender variable is "male" and a different set will show up if the variable is anything else. Gendered language is easy to program with if/else logic. It is possible to code for different gender categories by setting the variables to numbers instead of text. Gender fluidity could be represented through a random number generator that changes between assigned numbers. If someone identifies as "queer" and thinks of queerness as undefined, it would still be assigned a number. A quantified system assigns all things numbers, thus making identity categories numeric. An undefined number can not be computed easily, so definition might be assigned in a background. Queer identity is the most vunerable in the culture of the quantified self, but many gender nonconforming identities can be marginalized or left out. [[Continue|Do You Use a Fitness Tracker?]]

Do you use a fitness tracker like a Fitbit, Garman, or Apple Watch? [[Yes|Fitness Tracker]] [[No|Do You Own a Phone?]]

<html><img src ="https://3.bp.blogspot.com/-_7GGyE-7M64/VsjR6aV4LzI/AAAAAAAAZj8/e2BVGDes47Y/s1600/de04.gif"><img src ="https://3.bp.blogspot.com/-_7GGyE-7M64/VsjR6aV4LzI/AAAAAAAAZj8/e2BVGDes47Y/s1600/de04.gif"> </html> You hear a door open behind you. Two Imps come walking toward you. What do you do? [[Run Away|Run]] [[Run Around Them in Circles|Circles]] [[Attack Up Close|Rip and Tear]]

You turn to run and see the fireballs all around you. You can't make it out without taking [lethal damage.]<c1| (click: ?c1)[Do you know [the code to avoid damage?]<c2|] (click: ?c2)[(set: $idcheat to prompt("Enter your code now")) (if: $idcheat is 'IDDQD')[[[Continue|God Mode]]] (else:)[[[Continue|Dead]]]]

You can dodge the fireballs, but you can't really attack back. You will need to type in the code to [get a weapon.]<c1| (click: ?c1)[Do you know [the code to get all the weapons?]<c2|] (click: ?c2)[(set: $idcheat to prompt("Enter your code now")) (if: $idcheat is 'IDKFA')[[[Continue|All Guns]]] (else:)[[[Continue|Dead]]]]

<img src="https://pa1.narvii.com/6333/88dc0ac4c416c8d31435f0077da8683cca2ccd0c_hq.gif">That's how you play DOOM! [[Continue|Doomguy Collectable]]

<html><img src ="http://i0.kym-cdn.com/photos/images/original/001/120/182/fe1.gif"></html> Collectable Found! (set: $items to $items+1) Secret Found! (set: $secret to $secrets+1) [[Continue|Other Measures]]

The demon fireballs overcome you. You have died. [[End|End]]

You discovered a secret! (set: $secret to +1) You live long enough to get out. You're more bookworm than Doomslayer, but that's okay. [[Continue|Other Measures]]

<html><img src="https://cdn03.bethesda.net/forum/uploads/924094f6-a25c-4bc1-8b5e-a743e5e9b501.png"></html> You died. This is playing by Doom Rules, which means you need to start back at the beginning with all your stats reset. [[Start Over|Start]]

You have all the guns, but your circle-strafing is a bit rusty. (set: $secret to $secret+1) You get one of the imps, but you don't have time for the other one. You book it toward the exit. (set: $kills to $kills+1) [[Continue|Other Measures]]

Lupton claims in the introduction that mobile phones have reinvented self-tracking in a variety of ways. (set: $device to $device+1) The most common is the integration of global positioning systems (GPS) and acceleromoters into phones. Making these devices small and relatively inexpensive moved for monitoring of movement and location, which are easily quantifiable into data. Mobile phones, especially smartphones, have numerous applications that facilitate quantifying activity into data. Some of these apps require the user enter data, but others will track with a synchronized device or other mechanism. Even applications that monitor other aspects of our lives, like budgets or weather, become tied with our bodies through haptic feedback. Our phones might vibrate with weather changes or banking alerts, thus connecting our bodies with external quantitative measures. Your phone is part of how data is gathered, and the data you feed it creates a picture of you. [[Continue|Journal or Diary]]

Lupton claims in the introduction that mobile phones have reinvented self-tracking in a variety of ways. The most common is the integration of global positioning systems (GPS) and acceleromoters into phones. Making these devices small and relatively inexpensive moved for monitoring of movement and location, which are easily quantifiable into data. Mobile phones, especially smartphones, have numerous applications that facilitate quantifying activity into data. Some of these apps require the user enter data, but others will track with a synchronized device or other mechanism. Even applications that monitor other aspects of our lives, like budgets or weather, become tied with our bodies through haptic feedback. Our phones might vibrate with weather changes or banking alerts, thus connecting our bodies with external quantitative measures. While phones might not apply to you, there are other devices and methods for creating data. [[Continue|Journal or Diary]]

No matter our personal choices, there is still data about our activities. People have kept journals and diaries for centuries. They make pencil marks on door jams to measure the growth of their children. Birthdays, especially round-number birthdays, change how we feel about our potential. Released prisoners might wear ankle monitoring bracelts to track their movements. People with pacemakers will have their heartbeat constantly recorded. People on various welfare or food assistance programs have their consumption habits examined by the government.(mouseover-replace: "Released prisoners might wear ankle monitoring bracelts to track their movements. People with pacemakers will have their heartbeat constantly recorded. People on various welfare or food assistance programs have their consumption habits examined by the government.")[Lupton's book indicates that quantification and tracking are not entirely voluntary, and people with particular needs or concerns are less likely to enter into completely voluntary self-tracking arrangements. The issues of less-than voluntary self-tracking are often hidden from view and, in Lupton's view, not considered critically enough.] [[Continue|The Quantified Self Defined]]

Lipton makes a distinction between "self-tracking" and other kinds of activity. Her definition of self-tracking works on three assumptions: <html><ol> <li>People knowingly and purposefully collect information about themselves</li> <li>People are able to review the information collected</li> <li>People consider applying the information to their lives (p.1)</li> </ol></html> The growth and commercial distribution of digital self-tracking technology means self-tracking, in Lupton's view, has moved from an individual activity to a series of interconnect practices with social, cultural, and political implications. The quantified self is more than self-tracking but the collection of our sense of selves that comes in the relationships between our bodies, our sense of identity, data sets, digital technology, and various socio-economic forces that shape our understanding of our selves and our value. Many effective goals and processes for change and self-improvement include quantitative data sets, and the quantified self is the assemblage of various numbers with our bodies, sense of self, and relationship to others. [[Continue|Chapter Selection]] [[Let's Skip to Well-Being|Being of Well-Being]]

Do you write in a journal or diary? [[Yes|Yes Journal]] [[No|No Diary]]

Journals, diaries, and letters are among the oldest forms of self-tracking. People with the time, ability, and energy to record their daily events through writing are vital parts of historical records and understanding the everyday lives of people in the past. (set: $self to $self+1) Lupton argues that social media creates a very public digital diary, where the records of our lives are preserved for the future. Digital records produce qualitative data for the average user, and the social media platform creates quantitative data as well. The ability to keep information hidden or have it forgotten is an ethical concern when dealing with data and the self. (mouseover-replace: "hidden")[[[Go through a hidden passageway|Monster Closet]]] [[Continue|Other Measures]]

Journals, diaries, and letters are among the oldest forms of self-tracking. People with the time, ability, and energy to record their daily events through writing are vital parts of historical records and understanding the everyday lives of people in the past. Lupton argues that social media creates a very public digital diary, where the records of our lives are preserved for the future. Digital records produce qualitative data for the average user, and the social media platform creates quantitative data as well. The ability to keep information hidden or have it forgotten is an ethical concern when dealing with data and the self. [[Continue|Other Measures]]

Chapter 1 examines existing practices related to [self-tracking]<c1| (set: $ch1 to 1) (click: ?c1)[Lupton claims self-tracking practices were practiced for a variety of years, but the multiplication of inexpensive digital technology has made self-tracking a growing [social practice]<c2|] (set: $cht to $cht+1) (click: ?c2)[Lupton claims that most of the popular coverage around self-tracking tends to focus on the "uber-geeks" and "fitness nuts" or when things happen to go wrong (p. 15). Considering the multiplicity of self-tracking applications and devices, self-tracking practices and discourses extend beyond particular communities of elites into most [social spheres]<c3|] (click: ?c3)[In addition to merely recording data, Lupton summarizes the practice of "gamification," where tasks or activities are given the feeling or experience of playing a game. A common method of gamificationn is creating leaderboards where people can compare activites toward goals. These are common in physical activity [applications and programs.]<c4|] (click: ?c4)[Devices like these are not just present for personal use. They exist in workplaces to monitor productivity, among health care workers and insurance companies, and all social media works on self-tracking and quantification. There are qualitative self-tracking practices like automated cameras, journals, and diaries, but these are less common than quantitative-based [practices]<c5|] (click: ?c5)[Lupton's key point involves the explosive growth of various networkable technologies in self-tracking. The ability to gather numerous types of data, even passively, allows a wide number of people to engage in quantitative self-tracking. The future chapters start working toward implications, but having the history helps readers understand the ubiquity of self-tracking as a practice. (if: $device > 0)[Your devices make you part of this culture even if you don't actively participate.](if: $device < 1)[Although you don't have many devices now, odds are good you will have one in your lifetime.] (if: $ch1 < 1)[[[Chapter 1|Chapter 1]]] (if: $ch2 < 1)[[[Chapter 2|Chapter 2]]] (if: $ch3 < 1)[[[Chapter 3|Chapter 3]]] (if: $ch4 < 1)[[[Chapter 4|Chapter 4]]] (if: $ch5 < 1)[[[Chapter 5|Chapter 5]]] [[I'm done|Being of Well-Being]]]

Chapter 2 outlines the theoretical background for the sociological approach to [self-tracking.]<c1| (set: $ch2 to 1) (click: ?c1)[The staring point comes from the notion of an "assemblage," "a configuration of humans, nonhumans, practices, ideas, and discourses together into a complex system" (p. 40). Assemblages often incorporate both human and non-human actors into a system, which requires some careful framing for communication approaches.The assemblage is full of (click-replace: "connections")[articulations(set: $secret to $secret+.5)(alert: "You found a secret")]connections, but none of these connections between actors in a system are strictly [necessary.]<c2|] (set: $cht to $cht+1) (click: ?c2)[Data, in Lupton's view, is not a static object but a dynamic one. Data is better understood as a "flow" or "stream" rather than something solid. Data is mobile, can be stored and transported, but it can also be blocked or restricted. Data is not always "free," but it is [lively.]<c3|] (click: ?c3)[The self, in a western neoliberal society, is understood through discourses of individual responsibility, market competition, and productivity. Many forms of self-improvement share the same goals and discourses. Lupton indicates that many self-improvement discourses (click-replace: "connect")[articulate] connect with neoliberal goals. Neoliberalism works on the idea of the "self-made person," and the site of domination is often [the body.]<c4|] (click: ?c4)[Citing Foucault, Lupton evokes the concept of biopower, the notion that the management of bodies in a state becomes the management of society as a whole. Quantitative self-tracking practices become less about managing data about bodies and more about managing bodies through data. The way bodies are presented, visualized, and understood in association with data shapes the self into a particular kind of [subject.]<c5|]] (click: ?c5)[(if: $ch1 < 1)[[[Chapter 1|Chapter 1]]] (if: $ch2 < 1)[[[Chapter 2|Chapter 2]]] (if: $ch3 < 1)[[[Chapter 3|Chapter 3]]] (if: $ch4 < 1)[[[Chapter 4|Chapter 4]]] (if: $ch5 < 1)[[[Chapter 5|Chapter 5]]] [[I'm done|Being of Well-Being]]]

Chapter 3 connects self-tracking and bodily practices to better understand the relationship between the body and the quantified [self.]<c1| (set: $ch3 to 1) (click: ?c1)[Machine metaphors are not new to the human experience. People participating in quantifed self communities or cultures tend to think of their bodies as computers, with inputs/outputs, data, and the potential for system opitmization. The body is simply another smart machine linked to other smart machines in discourses around [self-tracking.]<c2|] (click: ?c2)[But not everyone feels positively about self-tracking and devices. Some fitness devices make people feel fat or unatheltic. Others think obvious wearable technologies imply a lack of self-control, much like convicts wearing an ankle monitor marks a person through their relationship to the device. Wearables that move toward "seamless" integration might be seen as better devices because they don't have the same affective response as bulky [devices.]<c3|] (set: $cht to $cht+1) (click: ?c3)[Lupton details concerns about control and devices. She sites one person who changed his life in order to maximize the output on the device, even igoring his own bodily reactions in favor of data displays (p. 81). The desire to "hit numbers" or "reach marks" can change the locus of control for some people, making them feel less like they have control over their own bodies because they need to ["optimize the system."]<c4|] (click: ?c4)[There are additional concerns about surveillance, which changes the notion of control. Some people enjoy sharing data and it feels playful. Others complain that they feel like they need to participate in a culture. Those who are part of workplace programs of fitness monitoring or challenges can feel like these practices are imposed, meaning they feel a loss of control over not just their relationship to their bodies but their relationship of their body to a [workplace.]<c5|]] (click: ?c5)[The relationship between devices, data, and people will vary. Some people find the devices empowering and playful, while others find them oppressive and unsettling. Agency, choice, and ownership of data are all important considerations, and these considerations divide quantifying the self for well-being from creating a (mouseover-replace: "creature")[[[creature|Revenant]]]creature to serve the will of [others]<c6|] (click: ?c6)[(if: $ch1 < 1)[[[Chapter 1|Chapter 1]]] (if: $ch2 < 1)[[[Chapter 2|Chapter 2]]] (if: $ch3 < 1)[[[Chapter 3|Chapter 3]]] (if: $ch4 < 1)[[[Chapter 4|Chapter 4]]] (if: $ch5 < 1)[[[Chapter 5|Chapter 5]]] [[I'm done|Being of Well-Being]]]

Chapter 4 grapples with how we understand the self through data. It works through the concerns and issues with using data and numbers to get a certain picture of the [self.]<c1| (set: $ch4 to 1) (click: ?c1)[Self-tracking communities often like the certainty of numbers. Numbers can't be faked, and numbers have clear meanings. Discourse around self-tracking place a great deal of trust in numbers and machines, meaning data is entrusted over embodied knowledge (p. 95). The goal of some self-tracking communities is to turn the self into [data.]<c2|] (set: $cht to $cht+1) (click: ?c2)[Turning the self into data matters. "The body/self, as it is produced through self-tracking, is both subject and product of scientific measurement and interpretation" (p. 98). The move towar a scientific, rational, contained body through quantification and data "flattens" experience into numbers and [calculations.]<c3|] (click: ?c3)[<html><img class= "resize" src="https://static1.squarespace.com/static/54eec73ee4b0ae0904da0e94/56558e8ce4b0c6e18e261ef5/56558e8de4b05079e49561aa/1448447637540/Giorgia_DearData_48_Back.jpg"></html> But there are hopeful [interventions.]<c4|] (click: ?c4)[Lupton cites the (open-url: "http://www.dear-data.com/theproject")[Dear Data] project among others where alternative displays of data exist. Visualizatons and the ability to create something non-numerical helps people get a sense of control and agency about how their data is used. Rather than data as an enemy, data becomes a part of understanding the self through [art.]<c5|] (click: ?c5)[(if: $ch1 < 1)[[[Chapter 1|Chapter 1]]] (if: $ch2 < 1)[[[Chapter 2|Chapter 2]]] (if: $ch3 < 1)[[[Chapter 3|Chapter 3]]] (if: $ch4 < 1)[[[Chapter 4|Chapter 4]]] (if: $ch5 < 1)[[[Chapter 5|Chapter 5]]] [[I'm done|Being of Well-Being]]]

(set: $cht to $cht+1)(if: $cht > 4)[(set: $item to $item+1)You read all the summaries. You can have a book, you bookworm. You found an item!] Chapter 5 works toward the politics of [data.]<c1| (set: $ch5 to 1) (click: ?c1)[Self-tracking, especially automated digital self-tracking, has the potential to discriminate (p. 115). Digital data gathering gets at our habits, preferences, bodies, and self with minimal intervention. Previous legal concerns about possession of physical DNA are still issues, but the possession of our digital DNA can be just as [difficult.]<c2|] (click: ?c2)[Chapter 4 covered the idea of data as containing the body, but there is a potential for bad actors, both large and small, to capture data about our selves for their own purposes. Small-time hackers might have limited use for individual data, but breaches can be significant. (if: $gender is "female")[<html><a href="https://techcrunch.com/2016/07/30/serious-privacy-flaws-discovered-in-glow-fertility-tracker-app/"; target="_blank">the Glow app mentioned to you had a serious data breach,</a></html> exposing the hazards that come with handing over perfect information to [corporate actors.]<c3|](if: $gender is not "female")[<html><a href="https://techcrunch.com/2016/07/30/serious-privacy-flaws-discovered-in-glow-fertility-tracker-app/"; target="_blank">Glow, a fertility tracking app, had a serious data breach,</a></html> exposing the hazards that come with handing over perfect information to [corporate actors.]<c3|]] (click: ?c3)[The structual solutions, in Lupton's view, come from considering when self-tracking is pushed or imposed. The lines between voluntary and pushed programs are often blurry and difficult, such as those in corporate wellness programs. Lupton wants to move toward "small data," meaning data that can be shared between limited numbers of people rather than global or corporate entities. Highlighting small data shows a that we don't need to choose between global data distribution and no data [whatsoever.]<c4|] (click: ?c4)[Beyond the structual changes, there are small bits of advice for individuals:<html><ul> <li>Enter limited or incomplete data when possible</li> <li>Agree to medical data sharing or medical programs that allow immediate personal access to data (and designate someone else if you're incapacitated)</li> <li>Use tools like TrackMeNot that hide real web searches among false ones to create fake pictures</li> </ul></html>These practices help someone remain engaged with data and quantified well-being practices while providing some protection against bad actors. Structual and computational changes are still necessary, but Lupton argues for a course that is neither blind trust in big data nor total [disengagement.]<c5|] (click: ?c5)[(if: $ch1 < 1)[[[Chapter 1|Chapter 1]]] (if: $ch2 < 1)[[[Chapter 2|Chapter 2]]] (if: $ch3 < 1)[[[Chapter 3|Chapter 3]]] (if: $ch4 < 1)[[[Chapter 4|Chapter 4]]] (if: $ch5 < 1)[[[Chapter 5|Chapter 5]]] [[I'm done|Being of Well-Being]]]

Here's the quick [version:]<c1| (click: ?c1)[Chapter 1 tracks the development of self-tracking and hints on the various methods and cultural spaces of self-tracking. Many of the big points were detailed in the opening, but self-tracking and monitoring is an extremely common [behavior]<c2|] (click: ?c2)[Chapter 2 details the theoretical backgrounds of the book. It summarizes the idea that data is living or lively rather than static or dead, and explores neoliberal imperatives around self-improvement. It sets up the notion that quantifiable data works well to tie self-improvement to neoliberalism. The process of datafication and metricisation, turning human states into data and numbers respectively, are critical to developing quantiative understandings of well-being and connect to neoliberal motives [easily.]<c3|] (click: ?c3)[Chapter 3 discusses the motivations of self-tracking around bodies. The body in many self-tracking cultures is considered something to be "optimized" like a computer system. The chapter connects bodily tracking practices to discourses of morality, discipline, control, and health care. In the most extreme cases, people report ignoring their embodied states in favor of their [data sets]<c4|] (click: ?c4)[Chapter 4 details the data and the self. Some people enjoy the notion of certainty that comes with data, and they believe using data makes it less likely to self-deceive. Others believe that people are still prone to error and selecting data is a human process. This chapter also works with artistic representations of the self through [data.]<c5|] (click: ?c5)[Chapter 5 discusses political implications regarding self-tracking. These include potential data breaches and less-than voluntary self-tracking. The durability of digital data also changes a social capacity for discrimination (especially automated discrimination) and removes "the right to be forgotten." This chapter details some strategies for maintaining some privacy within our current system and options for future development. [[Continue|Being of Well-Being]]]

In thinking about well-being and self-tracking, Lupton identifies five major modes: <html><ul> <li>Private: Confined to personal objectives and tracking is fully-consensual.</li> <li>Pushed: Initiative for self-tracking comes from an external agent</li> <li>Communial: Sharing data with others</li> <li>Imposed: An external agent or group forces or compells self-tracking on someone else</li> <li>Exploited: The use or repurposing of data for management, commerce, or research benefits with limited benefit to the individual (p. 142)</li></ul></html> Lupton wants readers to consider the cultures around self-tracking and the consent/agency of people [involved.]<c1| (click: ?c1)[Digital designs often have the potential for exploitation, but Lupton argues that individual disengagement from digitized self-tracking will not impact the potential for explotation. Individuals who (mouseover-replace: "avoid")[(click: "have the access and power to decline")[(set: $crit to $crit+.5)]have the access and power to decline]avoid digital self-tracking might enhance their individual well-being while (mouseover-replace: "ignoring")[(click: "tacitly supporting or benefiting from")[(set: $crit to $crit+.5)]tacitly supporting or benefiting from]ignoring structures that aim discourses of well-being toward other [purposes.]<c2|] (click: ?c2)[Lupton wants people to engage with self-tracking to help imagine new possibilities. This call shares the notion of self-tracking as communal, and increased engagement allows for more artistic, creative, and resistant uses of (if: $crit is 1)[(set: $secret to $secret+1)(alert: "You Have Found a Secret")][data.]<c3|] (click: ?c3)[The major contribution to the being of well-being is the consideration of how people use data to shape themselves, how self-tracking practices fit into discourses of power, charting different ways forward, and calling us to enagement as a way of creating new norms around self-tracking. [[See Where I Went|Self-Tracking Score]] [[See My Game Score|Game Score]] [[Exit|Goodbye]]]

These were all the places you visited in this review: (set: $histext to (font: "Arial") + (text-color:green)) $histext[(history:)] See if you can find other pathways next time. [[See Game Score|Game Score]] [[End|Goodbye]]

<html><iframe width="0" height="0" src="https://www.youtube.com/embed/vVRbEvPvF7A?autoplay=1" frameborder="0" allowfullscreen></iframe></html>[(color: red)[Kills: (live: 6s)[$kills]/3 Items: (live: 8s)[$items]/3 Secrets: (live: 10s)[$secret]/2]]<c1| (live: 18s)[[[See My Pathway|Self-Tracking Score]] [[End|Goodbye]]]

Thanks for playing. Be sure to share the link with others and ask what they think. (open-url:https://www.amazon.com/Quantified-Self-Deborah-Lupton/dp/150950060X)[You can buy the book here if you're interested.]

<html><img src="https://78.media.tumblr.com/72987b57e597e4f71cc4c1e4b72c6219/tumblr_o86tbvFvZr1vsy5nzo1_500.gif"></html> This is what happens when you force technology onto human bodies. Don't do it. (set: $kills to $kills+1) [(if: $ch1 < 1)[[[Chapter 1|Chapter 1]]] (if: $ch2 < 1)[[[Chapter 2|Chapter 2]]] (if: $ch3 < 1)[[[Chapter 3|Chapter 3]]] (if: $ch4 < 1)[[[Chapter 4|Chapter 4]]] (if: $ch5 < 1)[[[Chapter 5|Chapter 5]]] [[I'm done|Being of Well-Being]]]