Read the following passage and questions, then choose the right answer from options, the answer should be one of A, B, C, D.

<passage>:
story that most of us tell ourselves about how humans get things done is focused on the well-known flavors of self-interest, which make for great powerful amplifiers of collective action precisely because they augment and extend the power of ever-complexifying human sociality. To be sure, inventiveness is central to what it is to be human. The parts of the human brain that evolved most recently, and which are connected to what we consider to be our “higher” faculties of reason and forethought, are from bands to communities to civilizations, may have been enabled by (and may have driven the rapid evolution of) that uniquely human brain structure, the neocortex. But I didn’t start out by thinking about the evolutionary dynamics of others in this book, I started out by experiencing the new ways of being talking, planning, debating and helping each other online came before the notion that our tiny subculture might grow into a worldwide, many-to-many, multimedia network of a billion people.  We started to grown into a discipline−more properly, an interdiscipline involving sociologists, anthropologists, historians, psychologists, economists, programmers and political scientists. Back when people online argued in 1200 baud text about whether one could properly call what we were doing people online, and why. Does knowing something about the way technical architecture influences normative design? How should designers think about the principles of digital socializing be mitigated or eliminated by better media design? In what ways does the design of social media enable or prevent heartfelt communitas, organized collective action, social capital, cultural and mean and the ways in which online communication media influence and are theoretical foundations for a new way of thinking about online activity−”commons based peer production,” technically made possible by a billion PCs and Internet connections−as a new form of organizing economic production, together with the market and the firm. If Benkler is right, the new story about how humans get things done includes an important corollary−if tools like the PC and the Internet make it easy enough, people are willing to work together for non-market incentives to create software, encyclopedias and archives of public domain literature. While the old story is that people are highly unlikely to cooperate with strangers to voluntarily create public goods, the new value voluntarily, if it is easy enough for anybody to add what they want, whenever they want to add it (“self election”). There is plenty of evidence to support the hypothesis that what used to be considered altruism is now a byproduct of daily life online. So much of what we we know it. To some degree, the explosion of creativity that followed the debut of part of the Internet’s architects−the end-to-end principle, built into the TCP/IP protocols that make the Internet possible, which deliberately decentralizes the power to innovate, to build something new and even more powerful on what already exists. Is it possible to understand FightAIDS@Home, the Gutenberg Project and Creative Commons possible? And if so, can this theoretical knowledge be put to practical use? I am struck by a phrase of Benkler’s from his essay in this book: “We must now turn our attention to building systems that support human sociality.” That sounds right. But how would it be done? It’s easy to say and not as easy to see the ways in which social codes and power structures mold the design of communication media. We must develop a participative pedagogy, assisted by digital media and networked publics, that focuses on catalyzing, inspiring, nourishing, facilitating, and guiding literacies essential to individual and collective life. A Participative Pedagogy To accomplish this attention-turning, we must develop a participative pedagogy, assisted by digital media and networked publics, that focuses on catalyzing, inspiring, nourishing, facilitating, and guiding literacies essential to individual and collective life in the 21st less visible social practices and social affordances, from the alphabet to TCP/IP, are where human social genius can meet the augmenting power of technological networks. Literacy is the most important method Homo sapiens has used to introduce systems and tools to other humans, to train each other to partake of and contribute to culture, and to humanize the use of instruments that might otherwise enable commodification, mechanization and dehumanization. By literacy, I mean, following on Neil Postman and others, the set of skills that enable individuals to encode and decode knowledge and power via speech, writing, printing and collective action, and which, when learned, introduce the individual to a community. Literacy links technology and sociality. The alphabet did not cause the Roman Empire, but made it possible. Printing did not cause democracy or science, but literate populations, enabled by the printing press, devised systems for citizen governance and collective knowledge creation. The Internet did not cause open source production, Wikipedia or emergent collective responses to natural disasters, but it made it possible for people to act together in in places and at paces for which collective action had never been possible. Literacies are the prerequisite for the human agency that used alphabets, presses and digital networks to create wealth, alleviate suffering and invent new institutions. If the humans currently alive are to take advantage of digital technologies to address the most severe problems that face our species and the biosphere, computers, telephones and digital networks are not enough. We need new literacies around participatory media, the dynamics of cooperation and collective action, the effective deployment of attention and the relatively rational and critical discourse necessary for a healthy public sphere. Media Literacies In Using Participatory Media and Public Voice to Encourage Civic Engagement, I wrote: If print culture shaped the environment in which the Enlightenment blossomed and set the scene for the Industrial Revolution, participatory media might similarly shape the cognitive and social shift in the way our culture operates). For this reason, participatory from the active participation of many people. Value derives not just from the size of the audience, but from their power to link psychological and social characteristic. Social networks, when amplified by information and communication networks, enable broader, faster, and lower cost coordination of activities. This is an economic and political characteristic. Like the early days of print, radio, and television, the present structure of the participatory media regime−the political, economic, social and cultural institutions that constrain and empower the way the new medium can be used, and which impose structures on flows of information and capital−is still unsettled. As legislative and regulatory battles, business competition, and social institutions vie to control the new regime, a potentially decisive and presently Because the unique power of the new media regime is precisely its participatory potential, the number of people who participate in using it during its formative years, and the skill with which they attempt to take advantage of this potential, is particularly salient. Like Yochai Benkler and Henry Jenkins, I believe that a participatory culture in which most of the population see themselves as creators as well as consumers of culture is far more likely to generate freedom and wealth for more people than one in which a small portion of the population produces culture that the majority passively consume. The technological infrastructure for participatory media has grown rapidly, piggybacking on Moore’s Law, globalization, the telecom bubble and the innovations of Swiss physicists and computer science students. Increasingly, access to that infrastructure−the ability to upload a Macaca video or uncover a threat to democracy−has become economically accessible. Literacy−access to the codes and communities of vernacular video, microblogging, social bookmarking, wiki collaboration−is what is required to use that infrastructure to create a participatory culture. A population with broadband infrastructure and ubiquitous computing could be a captive audience for a cultural monopoly, given enough bad laws and judicial rulings. A population that knows what to do with the tools at hand stands a better chance of resisting enclosure. The more people who know how to use participatory media to learn, inform, persuade, investigate, reveal, advocate and organize, the more likely the future infosphere will allow, enable and encourage liberty and participation. Such literacy can only make action possible, however−it is not in the technology, or even in the knowledge of how to use it, but in the ways people use knowledge and technology to create wealth, secure freedom, resist tyranny.

<question>:
What does the author want the reader to do?

<options>:
A Increase digital literacy and participate
B Nothing, this was only an informative article
C Get jobs in digital fields
D Lobby for greater support for technological advancement

<answer>:

A