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

<passage>:
People act and learn together for a rich mixture of reasons. The current 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 drama−survival, power, wealth, sex, glory. People also do things together for fun, for the love of a challenge, and because we sometimes enjoy working together to make something beneficial to everybody. If I had to reduce the essence of Homo sapiens to five words, “people do complicated things together” would do. Online social networks can be powerful amplifiers of collective action precisely because they augment and extend the power of ever-complexifying human sociality. To be sure, gossip, conflict, slander, fraud, greed and bigotry are part of human sociality, and those parts of human behavior can be amplified, too. But altruism, fun, community and curiosity are also parts of human sociality−and I propose that the Web is an existence proof that these capabilities can be amplified, as well. Indeed, our species’ social inventiveness is central to what it is to be human. The parts of the we consider to be our “higher” faculties of reason and forethought, are also essential to social life. The neural information-processing required for recognizing people, remembering their reputations, learning the rituals that remove boundaries of mistrust and bind groups together, from bands to communities to civilizations, may have been enabled by But I didn’t start out by thinking about the evolutionary dynamics of sociality and the amplification of collective action. Like all of the that Internet social media have made possible. And like the other Freesouls, Joi Ito has played a catalytic, communitarian, Mephistophelian, Pied-Piper-esque, authority-challenging, fun-loving role in my experiences of the possibilities of life online. occupies what Ronald Burt would call key structural roles−what friendship and collaboration. In recent years, cyberculture studies has however, there is plenty of data. One particularly useful affordance of online sociality is that a great deal of public behavior is recorded and structured in a way that makes it suitable for systematic study. One effect of the digital Panopticon is the loss of privacy and the threat of tyrannical social control another effect is a rich body of data about online behavior. Every one affordances of online social networks, is it possible to derive a normative design? How should designers think about the principles of beneficial social software? Can inhumane or dehumanizing effects 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 vlogosphere, twitterverse and other realms of digital discourse, I’ve mean and the ways in which online communication media influence and are shaped by social forces. The Values of Volunteers One of the first questions that arose from my earliest experiences online was the question of why people in online communities should spend economic production, together with the market and the firm. If Benkler is right, the new story about how humans get things done includes an create software, encyclopedias and archives of public domain literature. cooperate with strangers to voluntarily create public goods, the new story seems to be that people will indeed create significant common 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 altruism is now a byproduct of daily life online. So much of what we take for granted as part of daily life online, from the BIND software that makes domain names work, to the Apache webserver that powers a Google stacks into its global datacloud, was created by volunteers who 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 exactly what it is about the web that makes Wikipedia, Linux, 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. 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 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 governance and collective knowledge creation. The Internet did not cause open source production, Wikipedia or emergent collective responses to alphabets, presses and digital networks to create wealth, alleviate to take advantage of digital technologies to address the most severe 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 If print culture shaped the environment in which the Enlightenment participatory media might similarly shape the cognitive and social shift in the way our culture operates). For this reason, participatory media literacy is not another subject to be shoehorned into the Participatory media include (but aren’t limited to) blogs, wikis, RSS, tagging and social bookmarking, music-photo-video sharing, mashups, podcasts, digital storytelling, virtual communities, social network different media share three common, interrelated characteristics: Many-to-many media now make it possible for every person connected asymmetry between broadcaster and audience that was dictated by This is a technical- structural characteristic. Participatory media are social media whose value and power derives 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 social and cultural institutions that constrain and empower the way the new medium can be used, and which impose structures on flows of regulatory battles, business competition, and social institutions vie 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 vernacular video, microblogging, social bookmarking, wiki participatory culture. A population with broadband infrastructure and ubiquitous computing could be a captive audience for a cultural 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 create wealth, secure freedom, resist tyranny.

<question>:
What does the author think that social media has the power to amplify?

<options>:
A Both Positive and Negative Social Behaviors
B Negative Social Interactions
C Antisocial Behaviors
D Positive Altruistic Behavior

<answer>:

A