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What are arguments for and against what Turkle calls the “behaviorism of the robotic movement” (72)?
Is it a sure thing that we will devalue the concept of “love” the way Turkle thinks, or is Lindman more correct when she says that a machine can be authentic in the same way a person can be?
What does Turkle mean when she says “the inauthentic as a new aesthetic”?
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By Sherry Turkle