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  </channel><item rdf:about="https://www.nytimes.com/2026/07/08/opinion/ai-google-gemini-search-questions.html">
    <title>Opinion | The Problem With Google’s A.I. Overview - The New York Times</title>
    <dc:date>2026-07-10T04:46:30+00:00</dc:date>
    <link>https://www.nytimes.com/2026/07/08/opinion/ai-google-gemini-search-questions.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["More than 60 percent of Google searches in the United States now end without the user clicking on a link. We type a question, read an artificial intelligence-generated summary of the results and leave with our answer.

Google is hardly alone. Claude, ChatGPT and upstart competitors like Perplexity do roughly the same thing: They take a question and swiftly return an answer, compressing what used to be a meandering journey through the internet into an immediate arrival at your destination. The explorative phase of searches — clicking through links, stumbling onto unexpected pages, following a reference that leads to somewhere unplanned — is disappearing.

For anyone who publishes on the internet, this is a troubling development, since it lowers website traffic and makes it hard to protect and profit from your intellectual property. But you might think it is good news for internet users. Could there be anything wrong with getting a reliable answer more quickly?

There is. By shortening the time between asking a question and getting an answer, these tools are actually undermining curiosity — and paradoxically threatening our ability to understand the world.

I used to work at Google, about a decade ago. When I was there, we often measured the value of internet content based on factors that indicated user engagement, like clicks and scroll depth. The metric Google seemed to reward — people exploring — is precisely what its A.I. products are now designed to eliminate.

I left Google to study neuroscience, and what I found in the research literature helps explain why the A.I. summary poses a danger to learning. Curiosity, it turns out, is not just an individual’s desire to find out discrete facts; it’s also a feature of our biology designed to help us learn more broadly. And it requires a specific condition: a gap between what you want to know and what you find out.

Researchers have found that people in a state of curiosity, while waiting for an answer to an intriguing question, remember unrelated information they encounter during that time far better than they otherwise would. In that same study, the researchers also placed those people in brain scanners. They found that waiting for an answer activates reward circuits in the brain and readies the hippocampus to help form new memories. Similar findings have been reported by other researchers in studies involving infants, older children and adults.

In short, curiosity puts the entire brain into a mode of heightened receptivity — not just for the specific thing you want to know, but also for everything around it. Curiosity opens a window, and while the window is open, learning deepens across the board.

But the window stays open only as long as the question remains unanswered. When an A.I. answers your search query in three seconds, the window closes before curiosity can deepen. You got what you came for, but you also lost what would have turned curiosity into learning: the adjacent article you might have read, the resulting tangent you might have followed, the connection between two ideas with no obvious relationship.

Researchers call this incidental learning, and it’s the mechanism behind many serendipitous discoveries. Scientific breakthroughs, artistic leaps, technological innovation — these rarely emerge from efficient retrieval of known information. They emerge from periods of undirected exploration, when people follow questions further than they need to and find things they weren’t expecting. When the physicists Arno Penzias and Robert Wilson detected a persistent hiss in their radio antenna in 1964, they could have written it off as equipment noise; instead, they kept asking what it might be, and they ended up discovering the radiation left over from the Big Bang.

Our technology is increasingly treating the territory between the query and the answer as dead space to be eliminated, when that territory is where most of the learning actually happens. The danger is not that people will stop asking questions. It is that questions will become endpoints. The loss is not serious in any single case. But fewer detours and fewer unexpected discoveries will have a cumulative effect. Over time, people trained this way become better at extracting ready-made conclusions than building connections of their own.

To be sure, nobody is forced to use these tools. People can still browse and wander, still follow a chain of links into unfamiliar territory. But the default architecture of our digital platforms will make this less likely.

Unlike other social costs of technological design — for instance, the addictive behaviors fostered by the infinite scroll on social media feeds — the loss of open-ended curiosity is not going to spur a class-action lawsuit against tech companies or inspire regulators to intervene. A.I. companies that want to do right by their users will have to take action themselves. Instead of burying sources behind paraphrases and replacing 10 links with one summary, they could make different design choices. They could keep sources more visible. They could show competing explanations, instead of compressing them into one smooth paragraph. They could offer alternative search modes that reward exploration over speed.

I hope my former colleagues at Google and the engineers building similar tools elsewhere take these suggestions to heart, and that the industry develops best practices that protect curiosity rather than treating it as an afterthought. The space between a question and an answer has value, and that value should not be engineered away.

The most important discoveries are often not the ones we set out to make. If we build a world that delivers only what is asked for, we will lose the capacity to discover what we didn’t know to ask."]]></description>
<dc:subject>anne-laurelecunff curiosity ai artificialintelligence psychology neuroscience learning howwelearn search inquiry google openai anthropic chatgpt gemini claude</dc:subject>
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    <dc:date>2026-07-09T16:19:44+00:00</dc:date>
    <link>https://thereader.mitpress.mit.edu/can-the-classroom-ever-be-automated/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Long before AI, teaching machines promised to make education more efficient. Their forgotten history reveals why that dream keeps falling short."]]></description>
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    <title>The A.I.-Design Aesthetic That’s Taking Over the Internet | The New Yorker</title>
    <dc:date>2026-07-09T06:09:55+00:00</dc:date>
    <link>https://www.newyorker.com/culture/infinite-scroll/the-ai-design-aesthetic-thats-taking-over-the-internet</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["How Anthropic’s new tool, Claude Design, is creating overnight web-design clichés."]]></description>
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    <title>The End of Reading Is Here - The Atlantic</title>
    <dc:date>2026-07-09T05:52:51+00:00</dc:date>
    <link>https://www.theatlantic.com/magazine/2026/08/reading-crisis-postliterate-age/687618/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Optimists once believed that universal literacy was inevitable. Now it seems that the age of reading might be a short anomaly in human history."]]></description>
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<item rdf:about="https://www.hamiltonnolan.com/p/we-already-have-everything-we-need">
    <title>We Already Have Everything We Need to Regulate AI</title>
    <dc:date>2026-07-09T03:03:16+00:00</dc:date>
    <link>https://www.hamiltonnolan.com/p/we-already-have-everything-we-need</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>hamilton ai artificialintelligence regulation taxes law legal unions labor work workers organizing 2025 opeanai anthropic wallstreet oversight corporations corporatism governance government markzuckerberg meta metaverse</dc:subject>
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<item rdf:about="https://theconvivialsociety.substack.com/p/feeding-on-illusions">
    <title>Feeding on Illusions - by L. M. Sacasas</title>
    <dc:date>2026-07-08T05:46:28+00:00</dc:date>
    <link>https://theconvivialsociety.substack.com/p/feeding-on-illusions</link>
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<item rdf:about="https://www.wheresyoured.at/let-ai-burn/">
    <title>Let AI Burn</title>
    <dc:date>2026-07-08T02:36:11+00:00</dc:date>
    <link>https://www.wheresyoured.at/let-ai-burn/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["No bailouts, no handouts, no special treatment, no tax breaks, no CHIPS act, and no sovereign wealth fund. It is time to tell the AI industry to go fuck itself, because it’s effectively done the same to the rest of society. This industry is unworthy — a sham conjured up by a tech industry that’s run out of ideas, a trillion-dollars’ worth of manufactured consent and entirely-avoidable financial crises — and should not be protected under any circumstance. 

Every single time you hear somebody discuss “bailout” or “too big to fail” or “sovereign wealth funds,” know that this is the industry, on some level, attempting to create the air that it cannot die, when in fact every one of these companies is just as weak and brittle as any other startup.

I also think that the media — and the world at large — is too ready to accept the prospect of a bailout after watching those who drove the world into a ditch in 2008 escape blame, and I must be clear: the AI industry is very different to the financial industry. It is inessential to the economy, and its relevance is only as large as the hype campaign that sits behind it."]]></description>
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    <title>Commentary: Cory Doctorow: Hell Is Other People - Locus</title>
    <dc:date>2026-07-08T02:23:58+00:00</dc:date>
    <link>https://locusmag.com/feature/commentary-cory-doctorow-hell-is-other-people/</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>corydoctorow 2026 billionaires technofeudalism bullies siliconvalley ai artificialintelligence nerdreich sartre jean-paulsartre chatbots labor timcook apple jeffbezos amazon sweathshops exploitation bigtech elonmusk markzuckerberg meta spacex tesls xai twitter larryellison google effectivealtruism tescreal longtermism extropianism rationalism transhumanism singularitarianism singularity cosmism morality sundarpichai donaldtrump workingclass satyanadella media demoracy monarchy oligarchy power inequality humanity governance government philanthropicindustrialcomplex philanthropy charitableindustrialcomplex charities charity</dc:subject>
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</item>
<item rdf:about="https://www.youtube.com/watch?v=8WEgL5xCTak">
    <title>The life-changing magic of touching stuff | The Vergecast - YouTube</title>
    <dc:date>2026-07-08T02:03:07+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=8WEgL5xCTak</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["We have all become desensitized. Every place is like every other place, every experience is happening at a remove and on a screen. And Ian Bogost, a Washington University professor and a writer at The Atlantic, argues that this "dematerialization" is making our life worse. Ian joins David to explain how to once again commune with the world. He tells us of the magic of paper tickets, why he's kind of obsessed with the rubber on his water bottle, and why you don't need to throw phone into the ocean — but you should probably watch more ASMR videos.

0:00 Welcome and The Small Stuff
01:52 90 Seconds on the Verge
03:28 Tickets and Dematerialization
06:15 Gratification and Communing
10:18 Is the Smartphone to Blame
15:33 Beyond Friction Maxing
22:44 Digital Gratification and ASMR
24:59 Algorithms and Vicarious Delight
27:43 AI and Losing the Process
31:15 Happiness Versus Small Joys
33:07 The Ultimate Nerd Doorbell
35:33 Wrap Up"

[See also:

"The Small Stuff: How to Lead a More Gratifying Life" by Ian Bogost
https://www.simonandschuster.com/books/The-Small-Stuff/Ian-Bogost/9781668062630

"From popular The Atlantic columnist Ian Bogost, a lively reflection on how we’ve become disconnected from the physical world—and how to reclaim gratification in our day-to-day lives.

In an era dominated by convenience and efficiency, one would think that life would be simpler, easier, and most importantly, happier. After all, shouldn’t all the time saved with machines and technology leave us with more time for ourselves? The Atlantic columnist Ian Bogost thinks not. From digital tickets to automated faucets, he argues that the simple pleasures of daily life have been stripped away, replaced by sleek, but soulless, design.

Through engaging anecdotes and sharp analysis, Bogost uncovers how modern conveniences not only fail to deliver on their promises but also rob us of small, satisfying tasks and moments that keep us grounded and human. He challenges us to rethink our daily interactions with the material world and illuminates how the loss of these tangible interactions has contributed to widespread feelings of disconnection and dissatisfaction.

But all hope is not lost. Bogost guides us to identify and appreciate the overlooked joys hidden in everyday life. By reforming how we approach ordinary tasks, we can rediscover the gratification embedded in the tactile world around us.

Humorous, thought-provoking, and practical, The Small Stuff reveals that finding joy isn’t about achieving monumental happiness or prolonged satisfaction. It’s about doing small things, deliberately and with attention, to unlock the basic pleasures that flavor our daily lives."]]]></description>
<dc:subject>objects senses tactile ianbogost davidpierce 2026 happiness tickets dematerialization material materials friction frictionmaxxing slow digital analog disconnection algorithms asmr ai artificialintelligence process life living gratification communing sensory sensors automation ownership connection smartphones addiction compulsion attention strangeness texture small frictionlessness experience convenience smoothness efficiency optimization socialmedia commodification commercialization amazon physical bodies</dc:subject>
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</item>
<item rdf:about="https://dohadebates.com/arts-media/contemporary-art-progressive-or-pointless/">
    <title>Contemporary art: Progressive or pointless? - Doha Debates</title>
    <dc:date>2026-07-07T15:50:04+00:00</dc:date>
    <link>https://dohadebates.com/arts-media/contemporary-art-progressive-or-pointless/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["How do we define great art in the 21st century?

Some critics argue that contemporary art has lost touch with the universal principles and artistic traditions that define its greatness. Others see its break with tradition as liberating, a move toward more inclusion, experimentation and personal and political expression.

This conversation is an exploration of what makes great art, particularly in this century. Is it defined by adherence to tradition, or disruption and reinvention? Is artistic beauty understood across time and culture, or does each generation need to redefine it? And with the AI era upon us, what even constitutes art in the first place?"

[direct link to video on YouTube:

"Doha Debates: Is it time to reconsider contemporary art?"
https://www.youtube.com/watch?v=352DIUX4QMk

"Is contemporary art relevant today?

In this episode of @DohaDebates podcast, host Nadir Nahdi is joined by Wafaa Bilal, Samar Younes, Fen de Villiers and Molly Crabapple to discuss whether contemporary art remains relevant in today’s world, as well as the role of artists in addressing social issues. 

The views expressed in this episode are the guests’ own and do not necessarily reflect Al Jazeera’s editorial stance. Visit the @DohaDebates YouTube channel for the extended version."

on Apple Podcasts:

https://podcasts.apple.com/lu/podcast/is-contemporary-art-relevant-today/id1867847336?i=1000767406512

also here:
https://omny.fm/shows/doha-debates/is-contemporary-art-relevant-today

mentioned (but not linked) here:
https://www.frontporchrepublic.com/2026/07/consuming-swatch-or-valuing-craftsmanship/ ]]]></description>
<dc:subject>art making 2026 craft theory abstraction nadirnahdi wafaabilal samaryounes fendevilliers mollycrabapple materiality contemporary labor work time materials ideas dohadebates ai artificialintelligence expression experimentation gee'sbend craftsmanship ingenuity knowledge artisanship culturarelevancy legacy conservatism capitalism democraticsocialism politics policy culture tradition postmodernism language aesthetics design artmaking neuroscience education urbanplanning hospitals architecture elitism artists beauty value futurists sculpture power italianfuturism italianfuturists futurism academia</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:f84556a45818/</dc:identifier>
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</item>
<item rdf:about="https://aeon.co/essays/the-radical-reasons-why-you-dream-of-making-things-by-hand">
    <title>The radical reasons why you dream of making things by hand | Aeon Essays</title>
    <dc:date>2026-07-06T10:56:02+00:00</dc:date>
    <link>https://aeon.co/essays/the-radical-reasons-why-you-dream-of-making-things-by-hand</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Is all the beekeeping, baking and leatherwork just escapist fantasy or the start of a radically human approach to work?"
]]></description>
<dc:subject>labor work slow human baking beekeeping leatherwork craft handwork jasonhabgood-coote johnthelwall epthompson robinveder weaving blacksmithing glassblowing sewing pottery matthewcrawford ai artificialintelligence luddism neoluddism luddites neoluddites svetlanaboym nationalism racialsupremacy fascism. johnruskin williammorris thoth plato socrates ancientegypt thamus rousseau karlmarx adamsmith donaldmackenzie grahamspinardi thoreau diy making heidegger jamesfox paulkingsnorth fordism nostalgia skills childhood woodworking knitting fishing repair maintenance theodoradorno calligraphy typewriters analog automation deskilling hobbies thomascarlyle augustuspugin popeleoxiv magnificahumanitas encyclicals catholicchurch architecture artsandcraftsmovement design</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://lareviewofbooks.org/article/fakes-future-artificial-intelligence-llms-larb-quarterly-traffic/">
    <title>Fakes of the Future | Los Angeles Review of Books</title>
    <dc:date>2026-07-05T05:21:54+00:00</dc:date>
    <link>https://lareviewofbooks.org/article/fakes-future-artificial-intelligence-llms-larb-quarterly-traffic/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Our Most Human Trait

If any of this is right, a faint suspicion should be creeping in by now—about my claims, the examples I’ve chosen, perhaps the sentences themselves. This is, after all, another text of the GPT era. So, is this a human mind at work, or the result of a set of prompts guided along by an averaging algorithm? Even as I’m writing, I feel that suspicion too. As readers’ preferences change, so do writers’ incentives. In a culture newly alert to provenance, every author will anticipate the reader’s doubt.

There is much at stake for authors trying to overcome those doubts. As Grafton notes, the songs of Ossian won their creator not only fame but also “a series of impressive jobs and pensions that transformed a poor young man forced to do literary odd jobs into a member of the social as well as the literary establishment.” All the more reason to be suspicious then. Which leaves me, as it does every writer from now on, in the position of having to persuade you of my own humanity.

That need rests on an assumption that we still care about individual human vision, that authorship will still matter to us in something like the old way. I’m inclined to think we do and that it will. But I can’t be certain. It wouldn’t be the first time we just shrugged and carried on. The concept of authorship may get duly stretched. Someone will inevitably point out that Renaissance masters ran workshops, that their garzoni did three-quarters of the work. Didn’t Raphael only paint the faces and the hands?

My wager that we will turn to the past, that we will fetishize pre-GPT work, that we will manufacture new old things, may be wrong. Instead, we may simply adapt. We may come to read the way we now eat—content to consume highly processed fare, vaguely aware of what has been lost, but willing to trade it in for abundance and ease. The label says “homemade flavor,” and that might be enough. After all, while mass production gave rise to a cult of the handmade, industry still won the long game, by imitating just enough of its trappings. Jeans arrive pre-torn, boots pre-scuffed, tables pretreated with the patina of imagined family dinners. If that is the pattern, then the future of literature may not be defined by anxious humanism at all. Perhaps a newly devised look of authenticity will suffice.

Those fake ruins scattered through 18th-century English gardens weren’t really meant to fool anyone. Visitors knew they were built yesterday—it didn’t matter. The feel of antiquity was enough. Same was even true of Ossian. Doubts about the poems’ authenticity surfaced almost immediately; Samuel Johnson called them a fabrication. They swept Europe anyway. Napoleon still declared Ossian greater than Homer. Perhaps we will shrug and just learn to enjoy the fake ruins.

Which leaves me with little to offer but doubt itself. As it happens, doubt remains one of the few human traits that AI still struggles to reproduce. LLMs are brilliantly fluent but incurably confident. They are trained to finish sentences, not to tell you when they’ve reached the limits of what they know. The reason runs deeper than design choice: these systems have no independent way of querying what they know versus what they’re confabulating because the distinction doesn’t exist in them. Under the hood, their internal weights track patterns in language, not the reliability of the claims being made. Teaching a system to know when it doesn’t know, and to reliably reveal it, is surprisingly hard. As long as that remains a technical challenge, genuine doubt remains a refuge of the human. I don’t know which equilibrium we will settle into: an elevation of the pre-GPT world or a shrugging acceptance of the hybrid culture that follows. The only thing I can offer with confidence is my own uncertainty. It may be the most human trait we have left."]]></description>
<dc:subject>ai artificialintelligence llms chatbots howwewrite writing humanness fakes authenticity doubt human humans humanism krzysztofpelc 2026 fraud uncertainty confidence history photography aihallucinations recursion authorship handmade petrarch erasmus renaissance falsehoods culture chronology literature creativity machinelearning generativeai genai fabrication samueljohnson ossian homer napoleon</dc:subject>
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<item rdf:about="https://aeon.co/videos/a-republican-speechwriter-turned-welders-radical-gospel-of-localism">
    <title>A speechwriter-turned-welder’s radical gospel of localism | Aeon Videos</title>
    <dc:date>2026-07-04T08:31:08+00:00</dc:date>
    <link>https://aeon.co/videos/a-republican-speechwriter-turned-welders-radical-gospel-of-localism</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Karl Hess first glimpsed political power as a speechwriter for the US senator Barry Goldwater’s failed 1964 presidential campaign. Hess found the experience deeply disenchanting, transforming this former ‘Cold Warrior’ who’d helped launch the conservative magazine National Review into an idiosyncratic political philosopher who viewed any powerful institution with intense scepticism. In Karl Hess: Toward Liberty, which won the Academy Award for Best Documentary Short Subject in 1981, the US filmmakers Roland Hallé and Peter Ladue trace this transformation. Hess describes how, after his time in elite circles, he reinvented himself as a libertarian thinker who, having taken up welding and built his own home, came to embody his values of self-reliance and localism. While his views don’t easily map on to contemporary US partisan politics, they comment on our current world – including debates over AI, energy and education – in often prescient and penetrating ways."

[video on YouTube:
https://www.youtube.com/watch?v=gmKI7psLnd4 ]]]></description>
<dc:subject>skepticism libertarianism anarchism 1981 ronaldhallé peterladue philosophy politics barrygoldwater 1964 elites ai artificialintelligence energy education karlhess</dc:subject>
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<item rdf:about="https://matthewbattles.substack.com/p/a-prayer-for-limits">
    <title>A Prayer for Limits - by Matthew Battles</title>
    <dc:date>2026-07-03T07:04:10+00:00</dc:date>
    <link>https://matthewbattles.substack.com/p/a-prayer-for-limits</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I’ve found myself stretched and challenged by Pope Leo’s encyclical, Magnifica humanitas [https://www.vatican.va/content/leo-xiv/en/encyclicals/documents/20260515-magnifica-humanitas.html ], which has helped to reset the public conversation about the perils of AI (perils that exist in the present, coarsening and riving us at every touchpoint). And beyond the horse-race punditry of so much of the media response, I’ve been grateful for nourishing commentary both appreciative and critical. Some thoughtful critics have pointed out how the encyclical blunts its effect in taking up some of the more shopworn tropes of tech criticism—in particular, the pale nostrum that tech is somehow “neutral.” For all the idolatrous evangelism of Silicon Valley, millions of users are turning to the bot not as oracle but as assistant—as a “tool,” anodyne and frictionless, with which to offload much of their mundane decision-making. Writing at the Hedgehog Review [https://hedgehogreview.com/web-features/thr/posts/should-the-lion-lie-down-with-the-electric-lamb ], Antón Barba-Kay incisively describes the serpentine infiltration of the technocratic paradigm with its framework of “habitual incentives that, once internalized, become practically imperative.”

In the same spirit, Mike Sacasas describes how the technocratic framework of utility, which poses problems of alignment and impact as mere matters of habit and skill, misses the extent to which technology is not a tool but an environment [https://theconvivialsociety.substack.com/p/your-ai-is-not-a-tool ]. Following Marshall McLuhan’s observation that tech works to “alter sense ratios or patterns of perception steadily and without any resistance,” Sacasas suggests that we might best understand AI as “a denial of service attack on the human psyche.” I find this framing resonant—and to be sure, there’s much in the encyclical that unpicks this pattern as well.

I want to say that Magnifica Humanitas does its most important work not where it seeks to apprehend technology, but where it reminds us of all that we bring to our encounter with it—and all that we risk losing to it. Again and again the encyclical steps back from a speculative and theoretical encounter with technology and its perils to express, enumerate, and celebrate the richness of being human. This homiletic thread struck me especially while listening to Matthew Sitman and Sam Adler-Bell’s recent, glorious conversation with Jack Hanson on their podcast, Know Your Enemy [https://dissentmagazine.org/online_articles/know-your-enemy-pope-leo-xiv-magnifica-humanitas/ ]. I was moved by their recital of paragraphs 119 and 120 of the encyclical, where Leo voices the beauty and grace of our limits—the very limits of knowledge and the body which technocracy seeks to abolish. I will quote from them here:

<blockquote>Our relationship with life seems to be in crisis today. Everything that appears as a “limit” — incapacity, illness, old age, suffering, vulnerability — tends to be seen primarily as a defect to be corrected, rather than as a reality through which our humanity matures and opens itself to relationship. And yet we must remember that humanity flourishes not despite limitations, but often through them….

    It is precisely within our limitations that the following find a place: compassion, as well as a sincere concern for the needs of others; a generosity that can emerge even in the midst of darkness and failure; spiritual experience and the worship of God…. Mysteriously, it is precisely in such moments that we can discover a new wisdom, tangibly experience the closeness of others and encounter the presence of the Lord.</blockquote>

I found myself wanting not merely to assent to these words, but to pray with them. It was a curious and inexorable feeling. I have not made a practice of composing and sharing prayers; but a spiritual confidante whose fellowship I trust has encouraged me to share this one. And so here is a prayer for our limits, offered not for intercession or supplication but in adoration:

It is through your love, O Lord, that we learn to love our limits, 
which give force to our compassion
and shape to the fear we feel for others in their need; 
which nurture our generosity even as we fall and fail; 
which frame and enfold our measures of adoration. 
Confronted as we shall be by rejection, 
grieving as we must at the loss of all we hold dear, 
quaking as we do in the face of our failures, 
may we gather our wits, sense your nearness, 
and come to rest in the embrace of our entanglement.

We suffer from these limits and we learn from them. 
Without them, we would cease yearning even for love. 
To love, to learn, and to desire is to wound and be wounded. 
What a gift it is to be drawn into your woundedness, 
into this adventure of failure and freedom, disappointment and dream. 
In you, we affirm the tragedy and splendor and glorious mystery 
of being your body together; with you, we choose the human."]]></description>
<dc:subject>matthewbattles 2026 popeleoxiv magnificahumanitas encyclicals ai artificialintelligence catholicchurch catholicism antónbarba-kay technology siliconvalley lmsacasas technocracy utility tools environment marshallmcluhan perception resistance matthewsitman samadler-bell jackhanson beauty grace life living limits incapacity illness age aging suffering vulnerability humanity humanism compassion wisdom experience prayer spirituality failure freedom disappointment entanglement human humanness humans knowyourenemy friction frictionlessness</dc:subject>
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<item rdf:about="https://daringfireball.net/linked/2026/07/02/orosz-meta-engineering-culture">
    <title>Daring Fireball: 'Why Is Meta Destroying Its Engineering Organization?'</title>
    <dc:date>2026-07-03T05:36:05+00:00</dc:date>
    <link>https://daringfireball.net/linked/2026/07/02/orosz-meta-engineering-culture</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Gergely Orosz, writing [https://newsletter.pragmaticengineer.com/p/why-is-meta-destroying-its-engineering ] at The Pragmatic Engineer (which, sadly [https://daringfireball.net/search/substack ], is a Substack blog):

<blockquote>The biggest problem: people stop caring about real work and focus on performative work. Let’s check the four ingredients that Meta’s leadership has decided to introduce to their workplace:

1. Tracking the keyboards and mouse clicks of all engineers, where legally possible
2. Reassign a good chunk of engineers to full-time data labeling
3. Let staff know that 10% of them will be laid off
4. Have a culture where devs optimize for any and all metrics measured during PSC
5. Measure token usage as part of PSC

Shake this mix up well, and what do you get? Two things:

1. Everyone overuses AI to boost their personal stats. An engineering workforce that pretends to work with as much AI, and as little human input, as possible. It’s a strange incentive where an outage caused by a failure to review code properly is not grounds for dismissal, but writing code by hand — instead of having an AI agent write it — could cost you your job.

2. Every longer-tenured engineer is seeking a new job, or at least considering it. Those who have been around at Meta longer term have seen enough.</blockquote>

PSC is “Performance Summary Cycle”, Meta’s stringent cut-throat performance review system. Orosz’s report is extraordinarily well-sourced by current and recently former Meta engineers. Towards the end of the piece, Orosz addresses the “just ask Meta AI to give you the account” Instagram account hijackings [https://daringfireball.net/linked/2026/07/02/meta-ai-ask-for-instagram-accounts ], which he describes, without hyperbole, as “the most embarrassing outage in Meta’s history”. Orosz’s sources report, unsurprisingly, that the breach was the result of AI — AI writing the code, AI reviewing the code, and AI taking over for human technical support.

As for who is responsible, it’s Zuckerberg and AI “genius” Alexandr Wang:

<blockquote>In June that year, Meta acquired a 49% stake in Scale AI to reboot its AI efforts for a whopping $14.8B, and brought in Scale AI’s CEO, Alexandr Wang to take over Meta’s AI strategy. [...] Based on the investment made into Scale AI and Wang, it’s pretty clear that Meta — and Zuckerberg — is determined to build a state-of-the-art LLM that can be competitive with the latest versions of Claude and ChatGPT. But Meta has to start pretty much from scratch, and it’s up to Alexandr Wang to deliver. [...]

    Zuckerberg has full control over the business, and has made the decisions to reallocate a good part of engineering folks to data labeling, to roll out tracking software, and to lay off 10% of staff when Meta achieved record revenue and profits. As the CEO, the buck clearly stops with him.

    But it’s hard to unsee that — outside of layoffs — everything that Meta is doing is taken from the Scale AI playbook, and that surely comes from Wang.</blockquote>

It sounds like in addition to running Meta’s “AI strategy”, Zuckerberg has effectively put Wang in charge of engineering at Meta, and Wang is trying to replace human engineers with AI. During the transition, the job of engineers at Meta has changed from writing code to training AI systems that Zuckerberg and Wang aren’t even trying to hide are intended to replace the people. What the Oompa Loompas were to Willy Wonka, Zuckerberg wants AI to be for him.

I’m not sure it’s any more realistic. Meta has always been a bad company. Now it seems like a bad company that’s lost its fucking mind."]]></description>
<dc:subject>johngruber markzuckerberg meta ai artificialintelligence facebook alexandrwang 2026 gergelyorosz substack management web internet online coding culture morale work labor scaleai llms chatgpt claude</dc:subject>
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<item rdf:about="https://macleans.ca/society/my-university-students-cheat-i-dont-blame-them/">
    <title>My University Students Cheat. I Don’t Blame Them. - Macleans.ca</title>
    <dc:date>2026-07-02T02:26:32+00:00</dc:date>
    <link>https://macleans.ca/society/my-university-students-cheat-i-dont-blame-them/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Marks reward cheating over learning—and students can’t afford to fail"

...

"Last semester, on the final exam of the health-care law class I teach, my students scored the highest grades I’ve seen in 20 years as an instructor. It was an at-home, closed-book exam. Eight per cent of the class scored perfect on the multiple-choice section, and over half scored over 90. In the long-answer section, the responses were formulaic, typo-free and detached from the course material; they lacked the telltale signs of rushed exam writing. It was clear my students were using AI to cheat.

After the exam, I gave the class an anonymous, informal poll: I asked how many of them were cheating. Of those who responded, eight per cent admitted to it. How many students did they think were cheating? Over a quarter of respondents indicated they knew other students had cheated on the exam, and 73 per cent indicated they knew of students cheating in other classes. And that doesn’t account for the response bias: just under half the class responded to the poll, and I suspect those who didn’t respond were more likely to have cheated. I decided to annul the exam results, not counting them toward final grades.

I’ve spent my whole life in academia, first in theology, then in law. I know cheating has always been around. But I’m deeply alarmed by the idea that students are cheating en masse. There’s a whole online ecosystem for cheating: forums to share advice on circumventing AI detectors and proctor technology; software for humanizing AI-generated writing; tips for using AI to reduce (or eliminate) workload. Cheating is becoming culturally normalized. Two thirds of the people who responded to my survey agreed that students widely perceive cheating as acceptable. I’m not surprised. Think about what this generation has witnessed: the mortgage crisis driven by corrupt bankers, an American president who cheats and lies and is still elected; lawyers using AI to write for them and lying about it, a sporting world full of doping scandals. Students are repeating what we’ve modelled for them.

In the past few years, the way young people value their education has shifted. Universities are increasingly corporatized. They function as businesses, oriented toward maximizing revenue: professors are rewarded for grants and publications rather than leadership or mentorship, and students are reduced to head counts and tuition dollars. In turn, students behave like customers. It’s a fee for service: they pay their tuition and expect good grades and a degree. Learning becomes superfluous.

When I was studying the humanities, my classmates and I were concerned with ideas and arguments. We were reading course material to understand it, not to get a mark. Now, grades have become the sole currency of academic life. Students frequently email me asking outright for a higher grade, sometimes literally seconds after they receive it. They all want a 90 or higher. Marks are inflated across the board. At Ontario high schools, there was a six per cent increase in grade averages for graduating students between 2011 and 2021. I’ve seen 100 per cent averages on scholarship applications. Some schools are implementing policies to try to curb the inflation—including Harvard, which just put a cap on the number of As assigned in each undergraduate course.

Students know an undergraduate degree doesn’t automatically land a well-paying job—or any job, for that matter—so they’re vying for acceptance to highly competitive postgraduate programs. There’s an enormous financial imperative to succeed academically, and students tell me that if you don’t cheat, you’re at a disadvantage. I went to university on my own dollar; my parents couldn’t afford to support me. I only paid off my undergraduate student loans last year, at 45 years old. For students today, the debts are even worse. They’re pushed to maximize productivity and output, racking up accolades and resumé entries while maintaining previously unattainable averages.

At the same time, cheating has become more accessible than ever thanks to AI. I see students using generative AI in all aspects of their work: summarizing the readings, research, note-taking, essay writing. Not all AI usage is cheating by default, and in some ways, it’s even levelling the playing field by making the same shortcuts available to everyone. When I was in law school, you could purchase CANS—consolidated annotated notes—from previous years as study aids. But they were expensive. Resources like CANS and tutors were reserved for students who could afford them. For the rest of us, AI could have been a free alternative. The problems arise when students use AI despite instructions not to, as was the case with my exam.

My options as an educator are limited. I’m exploring different grading schemas, but all of them require more resources than are made available to me. I could have one in-person exam worth 100 per cent of the course grade and put all my TA hours toward grading it. I could rely on oral exams, which would take weeks out of the semester to schedule and administer. One professor I know tried to introduce a participation grade in a class with hundreds of students. Students could scan a QR code to register their attendance. They would show up, talk until they got the code, then walk out.

Ultimately, this reveals the failures of an antiquated grading system. Our standard modes of assessment primarily track recall and memorization, not engagement or progress. One semester, I had a student who had some challenges with her grammar and syntax. We worked on her writing together throughout the semester, and it was a successful learning experience. Another student that semester had a flair for well-crafted drivel. I couldn’t give the first student an A-plus—her end product couldn’t justify it. But who put more work in? Who learned the most? The people with the highest grades are not necessarily my best or hardest-working students. They may just have the most free time, money, educational support or family backing. Some schools are attuned to this tension and adapting accordingly. The U of T law school, for example, uses an honours-pass-fail grading system. If we reimagined grading to assess skills that can’t be replicated by ChatGPT, students wouldn’t use it. As it is, marks are a perverse incentive—they reward cheating over learning.

My colleagues and I feel completely unsupported by the school administration. Publishing requirements are going up, and class sizes are ballooning. We have less faculty doing more work with less support, meaning there’s less time to build relationships with students. When I annulled the exam results, I told the administration that I need substantive guidance on how to run a class this large because I can no longer reliably mark it. They didn’t have a useful policy in place to address my concerns. Instead, they overrode my decision. Against my recommendations, they included the multiple-choice portion of the exam in the final grade—despite knowing that I called out cheating in this section. Their decision sent a singular message: cheating is fine and faculty has to accept it. This is anathema to the goals of education.

I’ve been told I should just use anti-cheating technology, like online proctors or AI detectors. I don’t use either in my classes. For one, they can easily be circumvented. More importantly, you can’t police people into having integrity. Instead, I try to impart to my students the reasons why cheating is morally wrong. The first question on my exam was about the deontological duty not to cheat. It was something we’d discussed at length throughout the semester. Within this ethical framework, relationships give rise to duties—the health-care provider to the patient or the lawyer to the client—and the rightness of your actions depends on how they align with those duties. Students have a duty not to cheat. It should be that simple. Anti-cheating technology can’t teach them that, and we can’t expect that students who lack integrity in school will spontaneously develop it in order to meet their professional obligations after they graduate.

Academic integrity needs to be taught starting on day one at every level of education. Every university student should have to take an ethics course in their first year, no matter their major. And there needs to be accountability when there are breaches. Administrators need to support their faculty, not railroad them. Colleagues have shared with me that even when students have been caught cheating, no penalty was imposed. Cheating is a product of the society we’ve created. It’s learned behaviour—and that means, with enough work, it can be unlearned."]]></description>
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<item rdf:about="https://citationsneeded.libsyn.com/news-brief-despite-9-figure-infusion-from-silicon-valley-abundance-still-seeks-popular-support">
    <title>Citations Needed: News Brief: Despite 9-Figure Infusion from Silicon Valley, Abundance Still Seeks Popular Support</title>
    <dc:date>2026-07-02T01:36:19+00:00</dc:date>
    <link>https://citationsneeded.libsyn.com/news-brief-despite-9-figure-infusion-from-silicon-valley-abundance-still-seeks-popular-support</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this news brief, we catch up with Dylan Gyauch-Lewis, senior researcher at the Revolving Door Project, to discuss Abundance's PR problems, why this latest neoliberalism rebrand isn't catching on and how Silicon Valley billionaires still see 'Abundance' as their best chance to counter populist forces in the Democratic Party."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=6iLf2h_fo-w">
    <title>We Uncovered The Master Plan That Peter Thiel Doesn't Want You To See - YouTube</title>
    <dc:date>2026-07-01T07:23:08+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=6iLf2h_fo-w</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Peter Thiel is funding a plan to build privatized city-states everywhere from Gaza and Venezuela to small towns in California.

The goal is to replace governments with for-profit companies.

We investigated how Thiel's scheme is already reshaping democracy across the world."]]></description>
<dc:subject>networkstate power governance 2026 peterthiel palantir us politics gaza venezuela datacenters gilduran nerdreich billionaires oligarchy democracy deregulation corporations corporatism seanmorrow seasteading patrifriedman miltonfriedman seasteadinginstitute libertarianism joelonsdale siliconvalley thesovereignindividualy monarchism authoritarianism jamesdaledavidson williamrees-mogg 1997 crypto cryptocurrencies ai artificialintelligence automation work workers labor tescreal transhumanism extropianism singularitarianism singularity californiacommonsense cosmism opengov rationalism effectivealtruism longtermism ghislainemaxwell sandysprings privatization battleground newfounding highlandrim californiaforever samaltman reidhoffman marcandreessen solanocounty technology bigtech 8vc govtech surveillance drones weapons elonmusk donaldtrump maga trumpism government fear ciceroinstitute forcedlabor balajisrinivasan sanfrancisco chesaboudin panic doominfluencers pronomoscapital próspera roatán honduras greenland</dc:subject>
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<item rdf:about="https://bambamramfan.github.io/ai-compass/">
    <title>The AI Compass</title>
    <dc:date>2026-07-01T02:25:39+00:00</dc:date>
    <link>https://bambamramfan.github.io/ai-compass/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["29 questions. Where do you actually land on AI?"

...

"1
The Luddite (Affectionate)
patron saint: Emily Bender
It doesn't work the way they claim, it's making everything worse, and you'd like your internet back, please. You can explain in precise technical detail why it's a stochastic parrot, and you will, whether or not anyone asked. You're funnier about this than people give you credit for.

2
The Digital Hermit
patron saint: Jaron Lanier
You've been saying the framing is wrong since before most people had heard of any of this. AI is less a technology than a story Silicon Valley tells to consolidate power, and the story is bad. You read physical books and you don't need a language model to tell you what they mean.

3
The Retired Engineer
patron saint: Dan Luu
It's a perfectly fine tool that people are losing their minds over. You used the first version, thought 'neat,' and got on with your life. You find the discourse exhausting and you have receipts about what it can and can't actually do. You are correct and also no fun at parties.

4
The Conscientious Objector
patron saint: Holly Herndon
It doesn't work well, it's doing real harm, and you've opted out on principle. You're not a technophobe — you just think this specific technology is overhyped and corrosive, and you're tired of being told you just don't understand it. You understand it fine. That's the problem.

5
The Journalist
patron saint: Sam Kriss
You find the whole thing a little contemptible and a little fascinating. The products are mediocre, the people selling them are worse, and the prose it generates is a crime against the sentence. But you keep poking at it, because the cultural meaning of all this is genuinely strange.

6
The Organic Farmer
patron saint: Cal Newport
AI is probably fine, but you're not going to use it for anything that matters. Your writing is your writing. Your thinking is your thinking. You'll accept GPS, but you're growing your own tomatoes, metaphorically, and you suspect the convenience has a hidden price.

7
The Tired Parent
patron saint: Cartoons Hate Her
You don't have time for AI discourse. You used it to plan a birthday party once and it was fine. Your kids know more about this than you do. You'd like everyone — the evangelists and the doomers both — to take it down several notches and let you get on with your day.

8
The Union Organizer
patron saint: Cory Doctorow
AI is a real tool being used to extract real labor value from real people without paying them. You don't care about the singularity — you care about the artists, writers, and workers getting strip-mined by capital. You're not anti-technology. You're anti-theft.

9
The Skeptic
patron saint: Ed Zitron
It's oversold, it's losing staggering amounts of money, and the harms are arriving faster than the value. You've done the math on the unit economics and it doesn't close. You are loud about this, prolific about this, and you suspect history will vindicate you.

10
The Shrug
patron saint: Matt Levine
AI is a thing that exists and you regard it with detached amusement, like everything else. It's overhyped, sure, but so is most stuff. You'll use it when it's useful and ignore it when it isn't, and you find the discourse more interesting than the technology. You are unbothered.

11
Free Subscription Tier
patron saint: Kara Swisher
It works, you use it, and the jury's still out on the big questions. You're not dismissive and you're not converted — you're empirical. You'll happily use the free version for what it's good at, but you are absolutely not paying twenty dollars a month for this. There are limits.

12
Magnificent Seven Retail Investor
patron saint: Aella
AI is good, broadly, vibes-wise, and you're pretty sure it's going up. You're not deeply technical about it — you just have a generally positive read and a position you feel good about. The future is exciting, the curve is your friend, and you'd rather be long than right.

13
The Philosophy Grad Student
patron saint: Katja Grace
You're fascinated by what AI means more than what it does, and you take the weird downside scenarios seriously while everyone else rolls their eyes. You think in probability distributions. The 'just autocomplete' crowd and the 'it's alive' crowd strike you as equally unrigorous.

14
The Disillusioned
patron saint: Molly White
You watched this movie already with crypto and you know how it ends. It's oversold, the value is thinner than advertised, and the concrete harms are piling up while everyone argues about the rapture. You document the gap between the promise and the receipts, meticulously.

15
The Worrier
patron saint: Kelsey Piper
It's real, it's powerful, and that's exactly why it worries you — not in a doom way, in a 'we should really be more careful than we're being' way. You take the capabilities seriously and the risks seriously, and you'd like the conversation to be a few degrees more sober.

16
The Org Chart Survivor
patron saint: Ethan Mollick
Your company made you 'AI Lead' on top of your actual job. You use it, it helps sometimes, and you've stopped trying to explain to leadership what it can and can't do. You run little experiments and post the results. Just try things, you keep saying. Just try things.

17
The B2B SaaS Consultant
patron saint: Matt Yglesias
AI will quietly boost total factor productivity by some single-digit percentage and you think that's actually a huge deal, wonkily speaking. You're bullish in a spreadsheet way, not a singularity way. You've explained the Jevons paradox to someone who didn't ask.

18
The Garage Tinkerer
patron saint: Simon Willison
You're running local models, building little tools, and having a genuinely great time. You don't care about the discourse — you care about making the thing do cool stuff. The technology is interesting and everyone arguing about it would be happier if they just opened a terminal.

19
The Venture Capitalist
patron saint: Paul Graham
AI is the largest wealth-creation opportunity since the internet and you intend to be on the right side of it. You've written an essay about why this is the most important moment in history, and another about why the doubters lack vision. At least one of your portfolio companies does something.

20
The Defense Contractor
patron saint: Peter Thiel
AI is enormously powerful and it will be used for surveillance, control, and war — and you've made your peace with that, because a human is still giving the orders, and that human might as well be holding your equity. The dystopia is coming. The only question is who runs it.

21
The Safety Researcher
patron saint: Ezra Klein
You take the capability curve seriously and it keeps you up at night — not in a panic, in a 'we should really have a plan' way. You want alignment, interpretability, and guardrails before scaling. You'd like everyone to stop tweeting and read the paper.

22
The Kontextmaschine
patron saint: kontextmaschine
It's real, it's powerful, and you find the panic about it as tedious as the hype. You're not interested in whether AI is good or bad — you're interested in who captures the value, who loses their leverage, and which institutions are using it as a story to do what they were already doing. Same as it ever was.

23
The True Believer
patron saint: Amanda Askell
AI is real, it's powerful, and handled with genuine care it can be one of the best things we ever build. You think hard about its character, what it's like, what we owe it and it owes us. You're optimistic the way a thoughtful person is optimistic — clear-eyed, not starry-eyed.

24
The Optimist
patron saint: Marc Andreessen
AI cures diseases, teaches children, liberates workers, and democratizes expertise. You see the problems but you believe the trajectory bends toward good, and the only real sin is slowing it down. Your bookshelf has both Pinker and a manifesto you wrote yourself.

25
The Futurist
patron saint: Robin Hanson
AI is transformative and you find that thrilling rather than terrifying — you'd rather model the strange new equilibrium than fear it. You'll happily walk through what an economy of digital minds does to wages, status, and property, and you mean every word of it literally.

26
The Cassandra
patron saint: Eliezer Yudkowsky
You see the power clearly — that's exactly what terrifies you. You're not a skeptic, you're the opposite: AI is so capable that the people building it are playing with fire in a dynamite factory, blindfolded, for a quarterly bonus. You've lost friends over this and you regret nothing.

27
The Doomsday Prepper
patron saint: Connor Leahy
Between deepfakes, autonomous weapons, mass surveillance, and labor collapse, AI is a Swiss army knife of civilizational risk. You're not sure which failure mode gets us first, but you're fairly confident one of them will, and you're very online about it.

28
The Founder
patron saint: Sam Altman
This will change everything — for good or for ill, and you're studiously agnostic about which. The stakes are civilizational, the risks are real, the upside is infinite, and therefore you'll need a great deal of money and very little oversight. You warn about the fire while selling the matches.

29
The Podcast Bro
patron saint: Lex Fridman
You listened to a three-hour interview with an AI researcher and now you have opinions. Strong ones. You're long on compute and short on regulation, and you've said 'exponential' more times this month than a calculus teacher. Love is the answer, and also AGI.

30
The Prophet
patron saint: Ray Kurzweil
AI is the most important thing that has ever happened to our species, and it's going to be glorious. You have tabs open about longevity research and you've mentally spent the UBI checks. When the singularity comes, you want a front-row seat — ideally an uploaded one."]]></description>
<dc:subject>ai artificialintelligence emilybender luddites neoluddites luddism neoluddism jaronlanier resistance aihype aibubble danluu technology hollyherndon samkriss calnewport cartoonshateher corydoctorow labor edzitron finance economics mattlevine skepticism karaswisher aella katiagrace kelseypiper ethanmollick mattyglesias policy politics paulgrahan vc venturecapital siliconvalley peterthiel ezraklein kontextmaschine amandaaskell marcandreessen eliezeryudkowsky connorleahy samaltman lexfridman raykurzweil tescreal transhumanism extropianism singularitarianism singularity cosmism rationalism effectivealtruism longtermism 2026</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=4FZy1lBNykA">
    <title>The Richest Country Is Pretty Mid Now - YouTube</title>
    <dc:date>2026-06-28T22:50:35+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=4FZy1lBNykA</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[""Leveragism" is a term I made up, and it describes what the American economy is increasingly heading towards. As you will see, this is really bad news. 

0:00 - About Capitalism
3:53 - Political Leverage
6:01 - The Gold Trap
8:00 - The Rug Pull
11:34 - The Bond Trap
15:23 - Classical Leverage
19:00 - Debts R' Us
20:32 - AI Circlejerk
22:45 - My Awesome Trip To Israel 
29:09 - Authoritarian Leverage
35:01 - Siphoning Your 401K
39:02 - Time and the Smokescreen of Numbers"]]></description>
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</item>
<item rdf:about="https://www.theatlantic.com/ideas/2026/06/ai-tutor-education-human-investment/687678/">
    <title>AI Can’t Fix the Student-Motivation Problem - The Atlantic</title>
    <dc:date>2026-06-27T06:26:04+00:00</dc:date>
    <link>https://www.theatlantic.com/ideas/2026/06/ai-tutor-education-human-investment/687678/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["It turns out bots aren’t great teachers."

[archived: https://archive.is/noKrS ]]]></description>
<dc:subject>ai artificialintelligence jennyanderson mikegoldstein teaching howwteach edtech technology chatbots llms schools schooling motivation salkhan salmankhan khanmigo openai samaltman learning howwelearn children students khanacademy kristendicerbo laurenceholt tutoring inequality ronferguson achievementgap criticalthinking rolandfryerjr maryburns social justinreich coopeartion care caring community condusion attention</dc:subject>
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</item>
<item rdf:about="https://2ndbreakfast.audreywatters.com/the-algorithmic-order/">
    <title>The Algorithmic Order</title>
    <dc:date>2026-06-27T06:22:48+00:00</dc:date>
    <link>https://2ndbreakfast.audreywatters.com/the-algorithmic-order/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The history of education technology is inseparable from the history of standardized testing."]]></description>
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</item>
<item rdf:about="https://www.nature.com/articles/d41586-026-01947-1">
    <title>Is AI ruining our skills? Early results are in — and they’re not good</title>
    <dc:date>2026-06-27T06:05:51+00:00</dc:date>
    <link>https://www.nature.com/articles/d41586-026-01947-1</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Reliance on artificial-intelligence tools degrades the abilities of physicians and software engineers, studies show."]]></description>
<dc:subject>2026 software ai artificialintelligence medicine health brain skills deskillification technology marianalenharo</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:262ec272fdf0/</dc:identifier>
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</item>
<item rdf:about="https://buttondown.com/maiht3k/archive/how-to-talk-about-ai-without-adding-to-the/">
    <title>How to talk about &quot;AI&quot; without adding to the anthropomorphization • Buttondown</title>
    <dc:date>2026-06-27T04:41:02+00:00</dc:date>
    <link>https://buttondown.com/maiht3k/archive/how-to-talk-about-ai-without-adding-to-the/</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>emilybender nannaine ai artificialintelligence 2026 anthropomorphization cognition automation intelligence speechrecognition bias chatbots llms aihallucinations communitcation agency software humans biology metaphor</dc:subject>
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<item rdf:about="https://wwnorton.com/books/9780393881943/">
    <title>Coding Kids: Big Tech's Battle to Remake Public Schools, by Natasha Singer (2026) | W. W. Norton &amp; Company</title>
    <dc:date>2026-06-27T04:38:20+00:00</dc:date>
    <link>https://wwnorton.com/books/9780393881943/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The inside story of how Big Tech catalyzed, co-opted, and ultimately came to capture computer science and AI education in America.

Fourth graders doing Google-branded coding lessons. Amazon schooling seventh graders on its warehouse robots. Advanced Placement computing courses from Microsoft and Apple. Many educators and parents would object if Exxon wrote their school’s climate curriculum—or if schools assigned nutrition lessons from Coca-Cola and McDonald’s. Yet today, tech giants influence nearly every step of the education supply chain. They provide the classroom devices and software many students use to do assignments. They sell schools on the latest artificial intelligence tools. And increasingly, tech companies are launching their own corporate-branded school curricula, shaping how and what millions of children learn.

In recent years, the tech industry has helped spread computer science and AI education in schools at astonishing speed and scale. In Coding Kids, award-winning New York Times journalist Natasha Singer draws on a decade of reporting to reveal how tech titans used the promise of coding (high-paying jobs! change the world!) to weave rosy industry visions of technology into the very fabric of American education, sometimes sidelining crucial ideas like civics and critical thinking. Along the way, Singer takes readers through the powerful playbook Big Tech used to scale coding lessons nationwide. Then she shows readers how tech companies are now applying the same playbook to mainstream their AI tools in schools.

A revelatory account of the powerful forces shaping education and our kids’ futures, Coding Kids also offers hope. It tells the compelling stories of pioneering teachers fighting for a broader vision of tech education—one that not only teaches kids algorithms and app-making, but also asks students to grapple with the societal impacts of tech giants and their disruptive digital tools."]]></description>
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<item rdf:about="https://www.frontporchrepublic.com/2026/06/llms-as-the-worst-of-both-worlds-a-review-of-cory-doctorows-the-reverse-centaurs-guide-to-life-after-ai/">
    <title>LLMs as the Worst of Both Worlds: A Review of Cory Doctorow’s The Reverse Centaur’s Guide to Life After AI - Front Porch Republic</title>
    <dc:date>2026-06-26T08:35:43+00:00</dc:date>
    <link>https://www.frontporchrepublic.com/2026/06/llms-as-the-worst-of-both-worlds-a-review-of-cory-doctorows-the-reverse-centaurs-guide-to-life-after-ai/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Most current iterations and applications of AI in the form of LLMs actually turn humans into reverse centaurs."]]></description>
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<item rdf:about="https://podcasts.apple.com/us/podcast/pope-leo-xivs-magnifica-humanitas-w-jack-hanson/id1462703434?i=1000773716438">
    <title>Pope Leo XIV's 'Magnifica humanitas' (with Jack Hanson) - Know Your Enemy - Apple Podcasts</title>
    <dc:date>2026-06-26T08:30:11+00:00</dc:date>
    <link>https://podcasts.apple.com/us/podcast/pope-leo-xivs-magnifica-humanitas-w-jack-hanson/id1462703434?i=1000773716438</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[also here:
https://dissentmagazine.org/online_articles/know-your-enemy-pope-leo-xiv-magnifica-humanitas/ ]

"As promised, here is our episode about Pope Leo XIV's recent encyclical, Magnifica humanitas, in which he brings to bear Catholic social teaching on the perils of artificial intelligence and what they reveal about what it really means to be human being. It's a distinctly Augustinian reading of our nature and destiny, marked not just by Leo's attention to our limits as flawed and fallible creatures, but the joy and hope found by living into them—which, finally, becomes his plea to see life from the perspective of the lowly, the downcast, the abandoned. 

To help us explain such a rich document, we had on our friend Jack Hanson, one of the most perceptive American writers on the Catholic Church. We tease out the connections between this Leo's first and encyclical and that of his namesake Leo XIII's Rerum novarum, an intervention on behalf of working people during the industrial and considered the origin of Catholic social teaching; Leo's "Augustinianism"; the encyclical's critique of artificial intelligence and what that has to do with its account of what really makes us human; and more.

Sources:

Pope Leo XIV, Magnifica humanitas, May 15, 2026
https://www.vatican.va/content/leo-xiv/en/encyclicals/documents/20260515-magnifica-humanitas.html

Pope Leo XIII, Rerum Novarum, May 15, 1891
https://www.vatican.va/content/leo-xiii/en/encyclicals/documents/hf_l-xiii_enc_15051891_rerum-novarum.html

Jack Hanson, "A Serious Man: The Militant Mysticism of Charles Péguy," Commonweal, May 3, 2021
https://www.commonwealmagazine.org/serious-man-0

– “The Heresy of Americanism,” The Drift, Jun 10, 2025. 
https://newsletter.thedriftmag.com/p/the-heresy-of-americanism

Michael Oakeshott, "The Tower of Babel" in On History and Other Essays (1983)
https://about.libertyfund.org/books/on-history-and-other-essays/

Reinhold Niebuhr, "The Tower of Babel" in Beyond Tragedy: Essays on the Christian Interpretation of History (1937)
https://books.google.com/books/about/Beyond_Tragedy.html?id=-Y0WAQAAMAAJ

Donna Haraway, “A Cyborg Manifesto,” (1985)
https://warwick.ac.uk/fac/arts/english/currentstudents/undergraduates/modules/fictionnownarrativemediaandtheoryinthe21stcentury/manifestly_haraway_----_a_cyborg_manifesto_science_technology_and_socialist-feminism_in_the_....pdf "]]></description>
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<item rdf:about="https://www.theguardian.com/books/2026/jun/22/the-reverse-centaurs-guide-to-life-after-ai-by-cory-doctorow-review-the-real-price-of-artificial-intelligence">
    <title>The Reverse Centaur’s Guide to Life After AI by Cory Doctorow review – the real price of artificial intelligence | Science and nature books | The Guardian</title>
    <dc:date>2026-06-26T08:25:18+00:00</dc:date>
    <link>https://www.theguardian.com/books/2026/jun/22/the-reverse-centaurs-guide-to-life-after-ai-by-cory-doctorow-review-the-real-price-of-artificial-intelligence</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A vivid and entertaining polemic on the economics of the tech revolution, filled with righteous ire"]]></description>
<dc:subject>corydoctorow 2026 ai artificialintelligence aibubble aihype dorianlynskey economics technology ericschmidt chatbots elonmusk samaltman openai enshittification siliconvalley meta metaverse</dc:subject>
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<item rdf:about="https://podcasts.apple.com/us/podcast/episode-11-reverse-centaurs-and-ai-with-cory-doctorow/id1890733564?i=1000773859398">
    <title>Episode 11: Episode 11: Reverse Centaurs and AI, with Cory Doctorow - Dreaming Against the Machine - Apple Podcasts</title>
    <dc:date>2026-06-26T07:16:50+00:00</dc:date>
    <link>https://podcasts.apple.com/us/podcast/episode-11-reverse-centaurs-and-ai-with-cory-doctorow/id1890733564?i=1000773859398</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This week, Adam talks with Cory Doctorow, author, blogger, and tech policy advocate. Cory explains why your boss wants to replace you with an AI, why that won't work, and why they're trying to do it anyhow -- and what you can do about it. Cory and Adam also talk about the AI bubble and how its myth of perpetual growth is fed by greed, along with some terrible misunderstandings of science fiction. 

Cory's new book, The Reverse Centaur's Guide to Life After AI, is out TODAY"]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=SPQNPJ0CEPo">
    <title>AI Was Never About Helping You | Cory Doctorow - YouTube</title>
    <dc:date>2026-06-26T06:40:07+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=SPQNPJ0CEPo</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Cory Doctorow has a refrain: “The most important thing about a gadget isn’t what it does; it’s who it does it for and what it does it to.” In this episode of “Galaxy Brain,” he sits down with Charlie Warzel to talk about the AI boom, making the case that the hype, vision, and dreams of endless growth are unsustainable. Doctorow expands on his viral “enshittification” thesis: a critique of AI based around power and whether we are using AI tools or being used by them.

This episode of "Galaxy Brain" was produced by Renee Klahr and engineered by Miguel Carrascal. Our theme is by Rob Smierciak. Hadley Robinson is our senior supervising producer. Claudine Ebeid is the executive producer of Atlantic audio, and Andrea Valdez is our managing editor.

Get more from your favorite Atlantic voices when you subscribe. You’ll enjoy unlimited access to Pulitzer-winning journalism, from clear-eyed analysis and insight on breaking news to fascinating explorations of our world. Atlantic subscribers also get access to exclusive subscriber audio in Apple Podcasts. Subscribe today at https://accounts.theatlantic.com/prod...

00:00 Intro
03:21 Interview with Cory Doctorow
06:03 What Is a Reverse Centaur?
09:21 Why the AI Bubble Is Bigger
13:49 Boss Psychology and Power
18:10 Is AI Actually Profitable?
22:14 Air Canada and the AI Accountability Sink
29:29 Puncturing the AI Bubble
35:46 Material Limits to AI Hype
39:54 AI, Oligarchy, and Democracy
43:20 Closing Thoughts and Credits"]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=RafuYcUolY4">
    <title>How The Deep State Is Plotting To Protect Corporate Power - YouTube</title>
    <dc:date>2026-06-26T04:58:37+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=RafuYcUolY4</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["You could end up on a watchlist for fighting back in the class war.

The feds now consider opposition to data centers, inequality, and Big Tech as potential domestic terrorism.

We uncovered how the FBI is colluding with corporate America to surveil ordinary Americans."]]></description>
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    <title>AI's Social Scene Is Shifting to Curated Offline Events, Dinner Parties - Business Insider</title>
    <dc:date>2026-06-26T01:15:39+00:00</dc:date>
    <link>https://www.businessinsider.com/ai-social-scene-curated-offline-events-dinner-parties-2026-6</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[In which the AI-saturated tech space is slowly rejecting its own dogfood of optimization, scalability, and slop. They seem to be slowly re-inventing the humanities and liberal arts that they skipped and derided.]

"If "taste" is the buzzword in the AI world right now, then IRL events have become the best way to demonstrate it.

As AI becomes more competitive and taste — the idea of having superior aesthetic judgment — emerges as a key differentiator, AI companies and young founders are hosting intimate, curated gatherings — often dinner parties — to cultivate cool and build real-world communities.

<blockquote>Hosting an intimate dinner in sf for lore builders.

    Founders, narrative architects, writers, world builders. Humans at the intersection of storytelling x culture x craft x storytelling x philosophy x design.

    Keeping it to <10. Who should be in the room? 🫶
    — Joumana (@JoumanaElomar) June 23, 2026 [https://x.com/JoumanaElomar/status/2069509402437222482 ]</blockquote>

Many of these curated events follow a similar blueprint: a promo that looks like an A24 film poster and grainy, film-like photos that make it feel more like a 90s-era house party than a tech founders' event.

"I think trusted (human) curation is so important now, even more than ever," said Michelle Fang, who leads Stripe Startups, a program offering financial support and resources to early-stage, venture-backed companies, and has a weekly newsletter that rounds up in-person tech events in San Francisco.

Fang said that when she first started the newsletter in 2023, she posted an average of 20 to 30 in-person events a week. That number has now risen to 70 to 80 a week.

"There's been a noticeable shift in both the frequency and types of events happening in SF, especially over the past year," she said.

AI has accelerated this trend dramatically, she said, as the AI boom brings an influx of talent who want to establish their community in the city.

While some of the events Fang has listed are traditional building workshops and hackathons, others include Pilates classes, peptide tasting parties — the latest self-optimization craze — and "intentionally curated" dinners.

It's a vibe shift from the large happy hours and networking events that defined post-pandemic tech socializing, said Fang. These smaller events don't require a big budget or venue, and with the speed of AI growth, people want to make sense of new concepts and the changes happening in real time, she said.

[image: "Dinner table with bowls of sushi and edamame at an event hosted by coworking and tech events startup Verci's / Verci, a coworking space and events startup, hosts monthly dinners and workshops for members.  Ami Yoshimura/Verci"]

'Taste is a new core skill'

The taste conversation kicked off earlier this year when Y Combinator cofounder Paul Graham wrote in a post on X that, as AI democratizes building, "taste will become even more important."

Two days later, OpenAI President Greg Brockman cemented the catchphrase on X, writing that "Taste is a new core skill." Since then, it's led the tech world to hyperfocus on AI companies and founders who are winning the taste battle.

Alongside the taste discourse, being offline has become a status symbol. Having the ability to de-digitalize is seen as a luxury and a way to connect with people more authentically, with in-person events being a means to achieve this, especially for those whose working lives already revolve around AI.

<blockquote>peak bengaluru and bangerlore pic.twitter.com/1imEhjhCBX
    — prerna (@Prerrrrna_) June 7, 2026 [https://x.com/Prerrrrna_/status/2063545613632037129 ]</blockquote>

An event "only for hot people and nerds" in Bangalore, which appeared to be in collaboration with the early-stage Bangalore-based consumer tech company Faff, made the rounds on X earlier this month. The vibe is artfully arranged cheese boards, trendy cocktail menus (with AI puns), and grainy photos.

Ami Yoshimura, the 23-year-old cofounder of Verci, a members club and coworking space in New York, hosts events such as rooftop parties and multi-day retreats for founders and creatives. "Relationships, aesthetics, and telling a story" have become crucial ways to stand out in the hyper-competitive AI industry, he said.
Small parties, big bucks

It's not just San Francisco that is seeing this event boom.

<blockquote>new york tech week highlights:1. went blind into an event hosted by @join_ef and successfully met a group of really cool people with 0 degrees of mutual connection2. met/made some really good friends from url ➡️ irl shoutout fonzi and corgi team3. ended off the week with a… pic.twitter.com/CA3h0mwmLe
    — sara kong (@saraknggg) June 8, 2026 [https://x.com/saraknggg/status/2064047927702782454 *]</blockquote>

Katia Ameri, a partner at A16z who spearheads Tech Week in San Francisco, LA, and New York City, wrote on X last month that New York was so far the largest Tech Week in history by events and attendees. The LA and San Francisco equivalents are coming up later this year.

Eliza Wu, cofounder of Corner, a social mapping app that describes itself as "Google but social," wrote in a post on X that there were over 600 RSVPs for a panel she was hosting at New York Tech Week.

Leading AI companies are also taking note. In April, Anthropic posted a brand events lead role in San Francisco, with a salary of up to $400,000.

There are four open marketing events positions at Anthropic, while OpenAI has two open positions for events, commanding over $200,000 salaries with options to gain equity too.

<blockquote>Anthropic is paying up to $400,000 a year for an events role.They're looking for someone to own the execution of brand experiences that translate Anthropic's values into physical moments.This person will produce everything from intimate thought-leadership gatherings to… pic.twitter.com/SWvmSarclY
    — Andrew Yeung (@andruyeung) April 26, 2026 [https://x.com/andruyeung/status/2048545188608364593 ** (archived: https://www.are.na/block/47316282 )]</blockquote>

Andrew Yeung, an ex-Google and Meta product lead turned event host and angel investor, wrote on X in response to the job advert that it shows Anthropic understands that "they need to create visceral, unforgettable IRL experiences that make complex technology feel accessible and human."

"The massive opportunity now is offline, analog, in-person," he said.

But while the taste that goes into hosting a party is human, we are living in an AI world — and as with your job applications, an AI screener might still be standing between you and an invitation.

Wu, the cofounder who hosted a New York Tech Week event with 600 RSVPs, said she turned to Claude to winnow down her guest list.

She said she prompted the chatbot to scan through potential attendees' social posts to identify "markers of excellence" and to suss out the "quality of their thoughts."

With the help of Claude, only 300 people made the cut."

[* full text of https://x.com/saraknggg/status/2064047927702782454:

<blockquote>new york tech week highlights:

1. went blind into an event hosted by @join_ef and successfully met a group of really cool people with 0 degrees of mutual connection
2. met/made some really good friends from url ➡️ irl shoutout fonzi and corgi team
3. ended off the week with a bang at vega (shoutout ben & maddie)

i think when it boils down to WHAT constitutes a good event, it varies based off what your specific persona is trying to get out of it.

for me, events with well-catered hospitality that are more intimate (without just randomly throwing people together sloppily) call out more to me because you make more solidified relationships. 

likewise, it’s good to put an online face to a name because that alone can unlock so much trust and future opportunities.

see you soon nyc!</blockquote>

** full text of https://x.com/andruyeung/status/2048545188608364593

<blockquote>Anthropic is paying up to $400,000 a year for an events role.

They're looking for someone to own the execution of brand experiences that translate Anthropic's values into physical moments.

This person will produce everything from intimate thought-leadership gatherings to large-scale industry activations.

The top AI research lab in the world recognizes that to cross the chasm and reach everyday consumers, they need to lean into hospitality. They need to create visceral, unforgettable IRL experiences that make complex technology feel accessible and human.

They understand that digital channels are getting increasingly saturated. Every feed is flooded with AI content... every inbox is overflowing.

The massive opportunity now is offline, analog, in-person.

The companies that win in the next decade won't just have the best product but the most emotional in-person presence and the most compelling storytelling.

If you're in events, experiential marketing, or brand activations, this is your moment. The biggest tech companies in the world are betting on you.

[two images of the job posting]</blockquote>]]]></description>
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<item rdf:about="https://www.thenerdreich.com/attack-of-the-trillionaire/">
    <title>Attack of the Trillionaire: Elon Musk's Fascist Clown Car</title>
    <dc:date>2026-06-25T08:27:19+00:00</dc:date>
    <link>https://www.thenerdreich.com/attack-of-the-trillionaire/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Dave Karpf joins the Nerd Reich pod to break down Musk's trillionaire status, Thiel's Argentina exit, and Palantir's fascist manifesto"]]></description>
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<item rdf:about="https://theconvivialsociety.substack.com/p/your-ai-is-not-a-tool">
    <title>Your AI Is Not a Tool - by L. M. Sacasas</title>
    <dc:date>2026-06-23T10:09:03+00:00</dc:date>
    <link>https://theconvivialsociety.substack.com/p/your-ai-is-not-a-tool</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I’ll draw things to a close by posing the following thesis for your consideration: the best response to emerging technologies, perhaps especially AI, is not media literacy in a cognitivist mode. Rather, what is required is the training of our perception in an ascetical mode.

In the latter part of his intellectual pilgrimage, Ivan Illich, whose work has deeply shaped my own thinking, concluded that his earlier work was inadequate because he had not yet grasped that somewhere in the mid-20th century we had passed from the age of tools to the age of systems.6 While to my knowledge Illich never worked out this distinction at length, the difference seems to lie in the fact that we can stand over a tool, as it were, but we cannot stand outside of a system. The system is an environment rather than a singular artifact. And what is at issue is not simply what we are able to do or not to do, nor even what can be done to us. What is most urgently at issue is our perception.

Although still using the language of tools, in 1988 Illich explained, “I would like to get together a certain number of people to think about what tools do to our perception rather than what we can do with them, to look at how tools shape our mind, how their use shapes our perception of reality, rather than how we shape reality by applying or using them.”

Near the end of his life, in the mid-1990s, Illich argued that “existence in a society that has become a system finds the senses useless precisely because of the very instruments designed for their extension. One is prevented from touching and embracing reality.” It was this “radical subversion of sensation,” Illich added, “that humiliates and then replaces perception.”7

Illich went so far as to claim that “we submit ourselves to fantastic degradations of image and sound consumption in order to anesthetize the pain resulting from having lost reality.”

You may not be inclined to take as dire a view of our situation as Illich did nearly thirty years ago, but I believe that his prescription is the right one. Just as McLuhan believed that his role as teacher in response to our technological environment was to train new perception, so Illich believed that what was called for was a new asceticism, although, as he put it in a proposal for a research project exploring the history of perception, “The asceticism which can be practiced at the end of the 20th century is something profoundly different from any previously known.”

“It appears to me that we cannot neglect the disciplined recovery, an asceticism, of a sensual praxis in a society of technogenic mirages,” Illich argued. “This reclaiming of the senses,” Illich went on to elaborate, “this promptitude to obey experience […] seems to me to be the fundamental condition for renouncing that technique which sets up a definitive obstacle to friendship.”

I have always been particularly struck by the line Illich draws from the disciplined training of our perception to friendship. This link is born out by how our digital media environments have constituted not only an epistemic threat but also a threat to our social fabric.

It appears to me, then, that we would do well to take up Illich’s unfinished project. At the very least we should dispense with the idea that AI is just a tool we need to learn to use wisely."]]></description>
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<item rdf:about="https://www.anildash.com/2026/04/28/one-good-ai-is-here/">
    <title>(One) Good AI Is Here - Anil Dash</title>
    <dc:date>2026-06-23T09:55:14+00:00</dc:date>
    <link>https://www.anildash.com/2026/04/28/one-good-ai-is-here/</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>anildash ai artificialintelligence 2026 llms williamgibson corridordigital nikopueringer cgi chatgpt openai corridorkey</dc:subject>
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<item rdf:about="https://thebaffler.com/latest/operation-kill-everybody-zavala">
    <title>Operation Kill Everybody | Oswaldo Zavala</title>
    <dc:date>2026-06-20T10:26:04+00:00</dc:date>
    <link>https://thebaffler.com/latest/operation-kill-everybody-zavala</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The war on drugs is a politics of extermination"]]></description>
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<item rdf:about="https://www.bloodinthemachine.com/p/understanding-the-luddites-in-the">
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    <dc:date>2026-06-20T08:59:24+00:00</dc:date>
    <link>https://www.bloodinthemachine.com/p/understanding-the-luddites-in-the</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The Luddites are back in fashion, but too many people still get them all wrong. This is what they really stood for, fought against, and why they matter now more than ever."]]></description>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["The holiness of the world: that is the heart of the matter. The doors of perception must be cleansed to see the holiness again."]]></description>
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<item rdf:about="https://hedgehogreview.com/web-features/thr/posts/tolstoy-and-the-illusion-of-inevitability">
    <title>Tolstoy and the Illusion of Inevitability | THR Web Features | Web Features | The Hedgehog Review</title>
    <dc:date>2026-06-17T10:22:04+00:00</dc:date>
    <link>https://hedgehogreview.com/web-features/thr/posts/tolstoy-and-the-illusion-of-inevitability</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Western thought repeatedly returns to the hope that contingency is an illusion."

...

"<blockquote>“Traveler, there is no road. The road is made by walking.” —Antonio Machado</blockquote>

Machado’s famous line suggests that the future does not exist in advance, waiting to be discovered, but comes into being through a choice among possible actions. Many possibilities exist at any given moment. The one that becomes actual depends on coincidences and chances as well as choices, all producing events whose significance emerges only as they unfold.

That, as it happens, is also Leo Tolstoy’s argument in War and Peace. In the book’s battle scenes, plans dissolve into confusion, causes multiply beyond reckoning, and outcomes hinge on fleeting, unrepeatable moments. On the eve of the Battle of Borodino, the novel’s hero, Prince Andrei, reflects that what lies ahead is not a determinate sequence but “a hundred million chances…decided on the instant.” What matters is less the perfection of a plan and more the ability to respond to what no plan could anticipate, by means of what Tolstoy calls “alertness.”

For Tolstoy, this is a feature not of war alone but of reality in general. History, far from representing the execution of a grand design, is rather the result of countless interacting elements, each shaping and reshaping what can happen next. New possibilities are always emerging as earlier ones are left unrealized. Life more closely resembles an evolving system than a solved equation. Events are contingent in Aristotle’s sense of the term: They “can either be or not be.” After all, if things could only happen one way, human action would collapse into the mechanical execution of what was already implicit in the present.  “If human life could be [entirely] governed by reason,” Tolstoy writes in the book’s epilogue, “the possibility of life is destroyed.” 

And yet again and again, in our aspiration to a hard science allowing for prediction, we are drawn to deny this. That is one reason War and Peace has never lost its relevance.

The Recurring Dream of Certainty

Since the scientific revolution, Western thought has repeatedly returned to the hope that contingency might be an illusion. As Newton explained the baffling complexities of planetary motion by four simple laws, perhaps, many imagined, the same could be done for human affairs. Thinkers as diverse as Marx, Skinner, and Malinowski have shared this dream, with each promising, in his own way, to reveal necessity beneath apparent disorder.

Complexity, for such men, is conceived of as a surface phenomenon, concealing an underlying simplicity that, once uncovered, will render the future knowable. Pierre-Simon Laplace insisted that events are certain, not probable: In speaking of their probability, we are really speaking of the chances our guesses may be accurate, but the events themselves are certain. Time and again, the apparent contingency of events is presented as evidence of our own ignorance. If we knew enough, we would see that events could not have happened otherwise.

But there is another possibility: that contingency is real—that the world is not merely complicated but fundamentally generative, that new possibilities are not simply revealed over time but produced within it, through the interaction of elements that cannot be fully anticipated in advance.

This is the world Tolstoy describes, one where knowledge cannot precede action, only emerge through it.

Time and the Limits of Foresight

Tolstoy’s deepest insight concerns time itself. In a deterministic view, time is a neutral space where events unfold according to fixed laws and the future lies already implicit in the present, waiting to be revealed. But in Tolstoy’s world, time is generative. Each moment reshapes what can happen next. Possibilities interact, combine, and disappear, their significance becoming visible only as events unfold.

One might say that the system is constantly generating variation—new configurations, new alignments, new opportunities—but without any overarching mechanism that selects among them in advance. Selection happens locally, in real time, through action. The closer one looks, the more things fail to simplify, as in the Newtonian model, and ramify instead. What happens to be taken up is what persists.

This is why most Austrian and Russian generals in War and Peace are consistently wrong. They believe they possess a science of warfare—a system capable of anticipating outcomes. Before Austerlitz, they insist that “every contingency has been foreseen.” The result is Napoleon’s greatest victory—yet their confidence remains intact, attributing failure to imperfect execution, never to the limits of prediction itself. As so often happens, the conviction that events must conform to a science makes the supposed science unfalsifiable.

The wisest general, Kutuzov, appreciates that people conceive only of a few possibilities while there are thousands. Famously, in the Council of War before Austerlitz, he advises not more planning but “a good night’s sleep.” What matters most is the alertness to seize opportunities that cannot be anticipated in advance.

This distinction—between a world that can be mapped and one that must be navigated—extends beyond warfare. Wherever outcomes depend on unfolding interactions, local knowledge, and irreversible time, no complete science is possible. One can orient oneself, but one cannot blaze the path in advance.

The Illusion of Inevitability

If the future is open, why does the past so often appear inevitable? Tolstoy offers several answers, including what he calls “the law of retrospection.”

Once events have occurred, we can reconstruct the paths that led to them. We identify signs that seem to foreshadow the outcome we now know. Alternatives fade from view—not because they were not real, but because they left no trace. The result is a powerful illusion: What happened begins to seem as if it had to happen.

Tolstoy asks us to imagine a group of men hauling a log, all pulling in different directions. Wherever they happen to wind up, someone will say they planned to do so.

This retrospective projection—which one of us has called backshadowing—reshapes our understanding of history. We look at earlier moments and conclude that the outcome was implicit all along. The more coherent the explanation, the easier it is to forget that things might have turned out otherwise. To avoid backshadowing, we must practice sideshadowing—recognizing that other outcomes, some of which we can imagine, were genuinely possible.  

That is just the insight that those who believe they have discovered a hard science allowing for prediction in the social world forget or deny. And yet they cannot foresee their own future. 

Tolstoy’s narrative resists this illusion by preserving the density of lived experience—the sense that at each moment multiple futures were genuinely possible. History, in this view, is not a line but a branching structure, most of whose branches vanish without record.

AI and Narrative Certainty

In the age of AI, this dream of certainty has taken a new and more persuasive form. Artificial intelligence can process vast datasets, identify patterns invisible to human perception, and generate explanations with remarkable coherence. Faced with such capabilities, it is tempting to believe that uncertainty can finally be overcome—that the future can be rendered legible in advance.

But the deeper effect of AI lies in its ability to reorganize the past. Given sufficient data, AI systems can produce narratives that make outcomes appear coherent, even inevitable. They can identify correlations, reconstruct causal chains, and highlight what they regard as signs foreshadowing what followed. The result is not necessarily false, but it is selective.

In this way, AI functions less as a predictor than as a powerful engine of narrative compression, reducing the apparent space of possibilities by presenting a single path as the path. What was once understood as a field of possible alternatives becomes retrospectively legible as an inevitable sequence, reducing many “futuribles” to one. The danger here lies in premature coherence, the sense that complexity has been resolved when it has only been reorganized into a persuasive form.

A Compass Rather Than a Map

Tools do more than extend thought; they reshape the environment in which thought occurs. AI, for instance, introduces a distinctive bias by generating what is statistically coherent, what resembles patterns derived from accumulated data.

In an evolutionary system, what persists is not necessarily what is best in any absolute sense but what is most easily selected under prevailing conditions. AI changes those conditions in the intellectual world, lowering the cost of generating variations while subtly guiding selection toward what is already legible within its patterns.

Over time, this can narrow the space of perceived possibilities by making them less visible, less accessible, less likely to be pursued. Certain forms of thought—those that resist simplification, that depend on sustained attention, or that emerge from direct engagement with the world—become comparatively fragile.

What follows from Tolstoy’s ideas, on the other hand, is not that prediction is useless or that analysis should be abandoned, but rather that we must think in terms of a compass rather than a map. A map assumes a fixed terrain and a determinate path, while a compass provides direction without specifying the route. In a world of genuine contingency, only the latter is available. One can choose a bearing, but the path itself is discovered through movement. Orientation is not foresight.

This is the force of Machado’s insight: The road is made by walking not because we lack information but because the path does not exist until it is created.

To accept this is to adopt a different understanding of knowledge, not as a complete representation of what will happen, but as a capacity to respond intelligently to what does happen. It is inseparable from time, from attention, from the ability to recognize significance as it emerges.

The impulse to eliminate contingency is understandable. Uncertainty is uncomfortable: It resists control and frustrates planning. But it is also what makes agency possible.

A world in which everything could be predicted would be a world in which nothing could be otherwise. Action would lose its meaning, since outcomes would already be fixed. The openness of the future is not a defect in our knowledge, but a condition of human life.

Artificial intelligence does not change this condition—but it can make us forget it. By rendering the past as if it had been inevitable, it invites us to imagine that the future is already written. Against this, one must insist on what Tolstoy and Machado understood in saying that the future remains unwritten, not because we have failed to compute it but because it does not yet exist."]]></description>
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<item rdf:about="https://karlbode.com/the-spacex-ipo-is-a-giant-unworkable-con-orchestrated-by-an-overt-white-supremacist-huckster/">
    <title>The SpaceX IPO Is A Giant Unworkable Con Orchestrated By An Overt White Supremacist Huckster</title>
    <dc:date>2026-06-17T10:09:36+00:00</dc:date>
    <link>https://karlbode.com/the-spacex-ipo-is-a-giant-unworkable-con-orchestrated-by-an-overt-white-supremacist-huckster/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Once again a broken U.S. press couldn't bother to convey the truth to the public when it comes to America's shittiest rich person."]]></description>
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<item rdf:about="https://matthewbutterick.com/extinction-level-capitalism.html">
    <title>Matthew Butterick | Extinction-level capitalism</title>
    <dc:date>2026-06-17T10:06:00+00:00</dc:date>
    <link>https://matthewbutterick.com/extinction-level-capitalism.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Putting it all together: Among AI risks, we should take more seri­ously the poten­tial conse­quences of AI working as intended. AI is a capi­talist instru­ment. Its prin­cipal func­tion is to concen­trate capital. Its intended mech­a­nism is large-scale labor replace­ment. But it is also inher­ently polit­ical tech­nology. As AI makes it harder for workers to capture value from their labor, they will increas­ingly have to rely on goodies from Big AI, priva­tizing what were once func­tions of govern­ment. If Big AI subsumes the func­tions of workers and govern­ment, both will tend to realign polit­i­cally around Big AI’s inter­ests. What­ever term describes this system, it is not liberal democ­racy as US citi­zens have tradi­tion­ally under­stood it. AI-centered capi­talism risks an extinc­tion of demo­c­ratic possi­bility. It will be America. But it will no longer be Amer­ican."]]></description>
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<item rdf:about="https://timothyburke.substack.com/p/report-on-the-state-of-reports-about">
    <title>Report on the State of Reports About The Humanities</title>
    <dc:date>2026-06-17T09:57:25+00:00</dc:date>
    <link>https://timothyburke.substack.com/p/report-on-the-state-of-reports-about</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Of A Certain Kind of Report, At Least"

...

"I started blogging in 2003. One of the earliest mini-genres of my online writing involved engaging conservative complaints about academia.

I felt some empathy for humanists of my own generation who found themselves ill at ease with what they saw as the prevailing sociopolitical habitus in their fields and disciplines who used blogs to explore and explain their sense of alienation and their attraction to a more conservative position.

There were and still are people whose “conservative” political leanings were idiosyncratic, deeply self-reflective, and meaningfully leavened by appreciative dialogue with any patient interlocutor of any ideological disposition. I am deeply appreciative of those people.

However, much of my patience with individual conservative critics of academia in the early days of blogging evaporated as many of them became more tendentious, dogmatic and polemical, or drifted into a neo-Straussian mood where they took advantage of attention and engagement in order to concern troll any conversation towards more and more extreme right-wing reframings.

Still, those were still individuals whose temperament and honesty (or lack thereof) I could get a handle on in terms that were particular to the personality and ethics of the named and consistently pseudonymous individuals I found myself engaging. There was another kind of right-wing critique I engaged from those early days onward: various reports and white papers issued by organizations and think-tanks like the American Council of Trustees and Alumni, the National Association of Scholars, and a burgeoning number of online magazines and outlets that specialized in drumming up right-wing outrage against “political correctness” and so on within academia.

And when it came to that genre of complaint, there was one consistency all the way back to the 1990s all the way up to the new “report” compiled at the behest of David Deirmeier of Vanderbilt University that has just come out recently. No matter what the ostensible focus of such reports, no matter how long they are, no matter whether they are written by think-tank staff or by prestigious scholars from elite universities, the one attribute they all share is the low quality of research involved, the unseriousness of engagement with the texts and practices they critique, and the lack of effort put into defending their norms and arguments that the authors mean to prefer instead.

I still recall so many characteristic examples of this kind of lack of rigor coming from intellectuals and scholars who are often complaining about the lack of rigor they perceive in scholarship, curricula and pedagogy they attribute to the left. Sometimes it’s not in reports or white papers, but in books or manifestos coming from individuals. Say, E.O. Wilson in Consilience working himself up to offer a searing rejoinder to postmodernism that ended up amounting to “I read a few of these guys and thought hey, come on, things aren’t so bad”. Or Niall Ferguson in Empire, who rubbishes hundreds of carefully researched monographs by fellow historians in a dismissive paragraph or two but can’t be bothered to actually engage any of that historiography and then excuses himself because it’s just a companion book to a documentary.

But the reports are always the worst. Long before AI was a tool or an alibi (though the use of AI by the Vanderbilt authors is especially risible), collective authorship of these kinds of institutionally-commissioned jeremiads allowed the indivdual participants to elide responsibility for inaccuracy, evasion and intellectual sloth. The laziness starts from the get-go in the sense that there is never the slightest bit of suspense about what such a report’s findings are going to be, and therefore no need to really research any factual particulars in a way that informs and justifies the pre-ordained conclusions.

There have been many detailed critiques of the Vanderbilt report published to social media and elsewhere in the last week or so, so I won’t repeat the specifics here, save to say that I substantially agree with those critics. And like them, I’m more disturbed by this report at this time because it is either deliberately complicit in or appallingly indifferent to the brutal attack on higher education coming from Trumpism. I honestly expected better from some of the authors, like Kwame Anthony Appiah and Sean Wilentz. To say “nothing in this report warrants any measures more intrusive than such first steps” is like handing a loaded automatic weapon to an eight year old on a sugar rush and cautioning him not to pull the trigger.

But I did want to underscore the point-by-point criticisms by noting how much this report follows the traditions of its predecessors in this genre in its lack of curiosity about the practices and texts it criticizes, in its lack of evidentiary attention to documenting trends and outcomes, and in its intellectual half-assing when it comes to defending its own convictions and preferences. There is in so many of these reports a kind of “hey, come on, it’s all very obvious” attitude when it comes to articulating a belief in objectivity and in particular claims about truth and rigor. And most of all, always, there is just a profound void when it comes to examining the known and knowable history of American or global academic institutions and discourse about activism, the left, civil society, professionalization and so on. There is the familiar one or two-paragraph summary there that does not synthesize a vast historiography but instead offers a crayola sketch of total disinterest in that historiography. Nothing in it could be allowed to complicate or divert the preordained complaint, so it is not engaged in the first place.

I know that at least some of these authors can do responsible work that nevertheless takes up a meaningful quarrel with specific left-inflected lines of interpretation—Appiah wrote a fascinating essay about Fanon and his devotees in a 2022 issue of the New York Review of Books, for example. That effort would matter if they took it on, but instead this report (like its many ancestors) ends up exemplifying what it sets out to critique—an inability to demonstrate “a minimal distinction between politically attractive accounts on the one hand and true or well-supported accounts on the other”. It’s easy to see why these reports can’t accomplish that goal, because they would have to acknowledge that what worries the authors (a supposed inability of scholars on the left to separate out the evidentiary and interpretative substance of their disciplinary work from their political convictions, leading to forms of pervasive bias and distortion in the evaluation of scholarship and the practice of teaching and curricular development) is something they cannot demonstrate about the judgments and evaluations that people who cleave to the views underlying the report.

I don’t think I could document my own intuition on such matters, which is that there are many fair-minded people in the academy of diverse ideological and philosophical orientations. These are people whose judgments about the evaluation of colleagues and scholarship, about curricular design, and about pedagogy I trust, where I know that they will not be sidetracked by the narcissism of small differences, by personal neuroses, nor by brute-force instrumentalism on behalf of some orthodoxy. And there are people I don’t trust. Some of them are ideologically motivated and some of them aren’t. What it usually comes down to is not intellect but emotions, not philosophies but relationships. It’s what people do with power and influence and for power and influence that tells you something about how they will approach the stewardship of our profession and its responsibilities to the wider society.

If I had to propose a diagnostic rule-of-thumb for how to spot the untrustworthy, joining a group of scholars to write a report of this kind, with this preordained purpose, would likely be one of the items on my list. It’s not just because we’re in such a dangerous moment, but also because if you’re asked to ride one of your hobbyhorses in a group of fellow hobbyists, you should have the basic rectitude to say: no, not unless there are some people with whom I disagree, some people who represent the ideas that are to be critically examined, some people whose academic practice is situated in institutions fundamentally unlike my own (community colleges, public universities, non-selective colleges, HBCUs, religious institutions, trade schools), some people who are notably unpredictable or idiosyncratic on such issues, some people who have been until this point non-combatants with no prior expressed views.

That’s how I know when people in academia are trustworthy: when they recognize a broader range of obligations than delivering up custom-ordered hackery fresh and steaming to whatever group or institution commissioned it. Biting the hand that feeds you is a great sign of intellectual autonomy and meaningful conviction. So too is caring enough about shared institutions and professional obligations that you hold yourself as accountable as others—a commitment that is consistently lacking in the long tradition of this kind of report."]]></description>
<dc:subject>timothyburke vanderbilt 2025 academia highereducation highered critique criticism ethics daviddeirmeier eowilson niallferguson ai artificialintelligence franzfanon kwameanthonyappiah seanwilentz trumpism</dc:subject>
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    <title>AI Is Not Conscious, But It Is Our Unconscious</title>
    <dc:date>2026-06-17T09:54:25+00:00</dc:date>
    <link>https://theconvivialsociety.substack.com/p/ai-is-not-conscious-but-it-is-becoming</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>lmsacasas consciousness unsconscious erikhoel ai artificialintelligence thinking howwethink hannaharendt llms whauden alfrednorthwhitehead technology automation slow marshallmcluhan aipsychosis</dc:subject>
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<item rdf:about="https://www.thebignewsletter.com/p/monopoly-round-up-the-pope-and-a">
    <title>Monopoly Round-Up: The Pope and a Silicon Valley Trillionaire Fight Over God</title>
    <dc:date>2026-06-17T09:53:05+00:00</dc:date>
    <link>https://www.thebignewsletter.com/p/monopoly-round-up-the-pope-and-a</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Elon Musk is a trans-humanist, the ultimate expression of the Chicago School philosophy. The Pope offers a different vision about how limits make us human."]]></description>
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<item rdf:about="https://dougald.substack.com/p/when-the-music-stops">
    <title>When the Music Stops - by Dougald Hine - Writing Home</title>
    <dc:date>2026-06-14T09:30:13+00:00</dc:date>
    <link>https://dougald.substack.com/p/when-the-music-stops</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Thoughts the morning after humanity acquired its first trillionaire
Dougald Hine
Jun 13, 2026

[image: "Fatima Osam Abdalla, Helena Norberg-Hodge and Gustaf Skarsgård launching the Real Economy platform last week in Stockholm"]

You know that feeling when you get to the last rounds of a game of Monopoly and it stops being family fun and turns into a nightmare? (Because, of course, Monopoly was never meant to be a fun board game, but a demonstration of a dysfunctional economic system.) Does anyone else feel like that’s the vibe these days, the state of play we've reached mid-2026?

That thought came to me after listening to people in a dozen different countries speak in answer to the question, “What's on your heart?”, in recent weeks. And I found myself voicing it on stage at the Bio Grand in Stockholm, the cinema Olof Palme went to on the night of his assassination, where I was in conversation with Helena Norberg-Hodge of Local Futures.

What struck me about that event and the network who organised it is how deep into the Swedish mainstream their message seems to be landing. I was interviewed for a feature on them in Dagens Nyheter, one of Sweden’s two national broadsheets. The headline read “They think today's economy is headed for collapse”. Turns out that was the most read article on their site last month. At the end of the month, it was republished in Dagens Industri, the Swedish equivalent of the FT.

On a call the day before the Stockholm event, I found myself remembering a trip to Ireland in the depth of the multi-year crisis that resulted from the pre-2008 housing boom. Two conversations I had on that trip came back to me.

The first was with someone who asked if I knew how the last stage of the bubble had been. “It was when all the lawyers and doctors and university professors piled in,” he said. “The people who had been at their Dublin dinner parties, talking about how this was obviously a bubble. But then they had to grind their teeth as their country cousins became millionaires, and finally it was too much, and they thought, we want a bit of this. So they were the last ones in, the ones who pushed the boom as far as it could go and lost the most when it burst.”

The second conversation was with a young man who drove me around for a few days, took me to visit the ghost estates and to meet his friends and family. He was an architecture student, but he’d worked on building sites during the boom. He told me he knew the game was up when they got to the end of a job and the boss told them not to bother taking down the scaffolding, but to pull the whole thing over and bulldoze it over with dirt so they could get on to the next job. He wanted to get one more project in before the music stopped.

Those are some scenes from the last round of a game. I don’t have any special intelligence as to when the music stops, or where we land when the science fiction bubble bursts.

I do follow the rumours of resistance to AI and data centres, the people telling the stories and gathering the numbers. It’s one of those faultlines where the culture war divides stop making sense, and there’s a chance for people who have been told they are enemies to find themselves alongside each other.

Now and then, I see clever comments along the lines of “Well, you’re all making a fetish of resistance to these AI data centres, yet you’ve been using social media and the rest of it for years…” And this seems to me exactly the wrong way round. The potential of this resistance is precisely that you pull on this thread and so much more unravels. On all kinds of levels – from grassroots politics to intellectual critique – people start out questioning AI and find themselves reopening questions that go back generations or centuries. As someone who has been writing about and publishing other people’s critiques of technological progress for a long time, I’ve never seen the kind of mainstream and grassroots conversations around this that have been bubbling up over the past year or so.

In one of my conversations with Helena this week, she described her disorientation at a point in the 1990s when she was spending half the year in Ladakh and half of it in the West, campaigning and building awareness around the defence of local cultures and resistance to colonial globalisation. At a certain point, she came back from Ladakh and found that many of her friends and colleagues had fallen under the spell of this thing called the Internet. Suddenly their stories of resistance and change were bound up with a utopian faith in this technology and the need to entangle everyone with it.

I’ve sometimes talked about using technology as scaffolding. Instead of assuming these tools will be around forever, it’s possible to use them to find each other, to remember, to rebuild. When the house is built, the scaffolding is taken down.

It matters who owns the ground on which we build, how the rules of the game are structured, and that we remember there are other games we can play together, less destructive and all-consuming than the winner-takes-all nightmare that has been presented as reality itself around here lately."]]></description>
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<item rdf:about="https://davekarpf.beehiiv.com/p/new-post-6653">
    <title>Bullet Points: digital futures' past</title>
    <dc:date>2026-06-14T09:29:45+00:00</dc:date>
    <link>https://davekarpf.beehiiv.com/p/new-post-6653</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Elon Musk is a trillionaire, and everyone is a sucker whether they like it or not."

...

"Three medium-sized thoughts to share today:

I teach a class every spring semester called “History and the Digital Future.” This is the class that came out of the WIRED project. We read old magazine articles, discuss what the digital revolution looked like back then, and see what lessons we can glean from the imaginary futures that never arrived. 

It is my favorite class to teach. I figure out something new every time. 

The ah-hah moment this past semester came while we were discussing Kevin Kelly’s 2005 essay, “We Are the Web.” This is actually my favorite Kevin Kelly piece (mostly because he spends time reflecting on stuff he got wrong in the 1990s, and I’m an absolute sucker for self-critical retrospectives). We Are the Web examines three time periods: 1995, 2005, and an imagined 2015. It is a classic Web 2.0 essay, positively brimming with the excitement about online community participation that defined internet culture in that era. 

Here’s how Kelly imagines the future, circa 2015:

<blockquote>2015: The Web continues to evolve from a world ruled by mass media and mass audiences to one ruled by messy media and messy participation. How far can this frenzy of creativity go? Encouraged by Web-enabled sales, 175,000 books were published and more than 30,000 music albums were released in the US last year. At the same time, 14 million blogs launched worldwide. All these numbers are escalating. A simple extrapolation suggests that in the near future, everyone alive will (on average) write a song, author a book, make a video, craft a weblog, and code a program. This idea is less outrageous than the notion 150 years ago that someday everyone would write a letter or take a photograph. 

What happens when the data flow is asymmetrical – but in favor of creators? What happens when everyone is uploading far more than they download? If everyone is busy making, altering, mixing, and mashing, who will have time to sit back and veg out? Who will be a consumer? 

No one. And that's just fine. A world where production outpaces consumption should not be sustainable; that's a lesson from Economics 101. But online, where many ideas that don't work in theory succeed in practice, the audience increasingly doesn't matter. What matters is the network of social creation, the community of collaborative interaction that futurist Alvin Toffler called prosumption. As with blogging and BitTorrent, prosumers produce and consume at once. The producers are the audience, the act of making is the act of watching, and every link is both a point of departure and a destination.

—Kevin Kelly, We Are the Web</blockquote>

There’s a nice puzzle to unwind here. Reading that first paragraph, it strikes me that Kelly is at least a little bit right. In 2026, we kind of do live in a world where, on average, everyone is more-or-less an online writer of sorts. If you count Twitter/X and Instagram and TikTok, we are absolutely awash in content. This is the world of social media streams, and it is a different world, a different culture, than what came before. Kevin Kelly saw this abundance coming, and tried to take seriously what marvels it would portend. 

Except… well… when I ask my students “was Kevin Kelly right?”, they all get pained looks on their faces, glancing around the room to see who is going to step up and try to articulate the disconnect. What emerges is that Kelly was right about the abundance of content, but the abundance was beside the point. 

You can see the tension emerge by focusing on the second and third paragraphs. Everyone isn’t busy uploading far more than they download (or, today, stream). Even the biggest bluesky sickos <raises hand> read far more than they post. A great many people still sit back and veg out, only occasionally contributing to the maelstrom. And the audience absolutely does matter online, because that’s where the money is. 

What Kevin Kelly couldn’t see in 2005, because he was focusing on the new abundance, was that attention was about to become the dominant scarce resource. Hence, the attention economy. Hence  Google/YouTube and Facebook becoming multi-trillion dollar businesses by algorithmically sorting attention and selling ads against the eyeballs. 

He also couldn’t see that, once the money got big, content creation would stop becoming defined by scrappy amateur “prosumers,” and would instead become defined by the influencer industry. Hustlers would go on to make millions gaming the algorithms. Those are the defining features of the digital culture my students inhabit. The new abundance was just a starting point. The new scarcity was what defined the boundaries of both culture and industry.

This strikes me as a common mistake among tech futurists. It is relatively easy to tell a story that says (1) our society has been defined by this one scarce resource. (2) But technology is about to make that resource abundant. This changes everything. (3) Just imagine the wonderful possibilities once this new era of abundance has arrived. 

They’re missing a critical fourth step: (4) With every new abundance, there will be a new scarcity. And how we manage that scarcity will tell us what sort of society we will be living in. Look toward the scarcity, not the abundance.

***

This all goes double for the AI future. SpaceX went public today. 

Elon Musk is a trillionaire now, and his Space/AI/Social Media company is worth something like $2.2 trillion, with revenues of around negative $4 billion. Both Anthropic and OpenAI have filed to go public as well. Anthropic has had one profitable quarter, OpenAI has hahahahaha who are we kidding? OpenAI isn’t even trying to turn a profit. Why would they bother attempting to make more money than they spend? That isn’t how financial capitalism even works anymore. 

These companies sell stories about the digital future to investors who give them money in exchange for shares of their storytelling company. These shares can be re-sold at a later date to some greater fool, often at a profit. SpaceX is worth $170/share today, not because investors broadly believe the company will generate several trillion in revenues, but because investors narrowly believe they will find someone who will buy their shares for at least $171/share at some later date. 

The stories these companies tell about the digital future all revolve around abundance. And they are, if you have spent a few years studying this stuff, just the haziest, laziest stuff. Like, I’m sorry, “a country of geniuses in data center?” “We’re going to solve all of physics?” “Intelligence will be on tap, and then we’ll meter it like electricity?” The money has gotten so out of hand that these fellas aren’t even trying very hard anymore. 

It would be nice if someone, anyone, could ask the AI barons this one simple question: If “intelligence” is about to become abundant, then what will the new scarcity be?” How will we organize ourselves in response to that scarcity? Who will profit from it, and who will be made more vulnerable as a result?

I can’t tell you what the world will look like in 2036. But I am damn certain that, with these guys in charge, it won’t be a utopia defined by limitless abundance. Of course it won’t. Let’s not be suckers, alright?

One final thought… zoom out far enough, and the history of the digital future looks something like this: 

First, Silicon Valley built hardware that got smaller and faster and cheaper and better. 

Then, Silicon Valley built software that became the mediating layer of the global economy. 

And then, the finance industry ate the software industry. Every tech company today is a finance company. 

Software ate the world, and then finance ate software, and now here we are. 

It isn’t quite as simple as “after the Great Financial Crisis, all the finance guys moved to Silicon Valley so they could keep doing the same bullshit without all the regulatory scrutiny.” But that’s a close-enough approximation of recent history.

You cannot explain the actions of Silicon Valley today without paying attention to how the ludicrous excesses of financialization define the strategic behavior of the whole damn industry."]]></description>
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<item rdf:about="https://www.wheresyoured.at/premium-the-silicon-valley-bubble-part-1/">
    <title>Premium: The Silicon Valley Bubble (Part 1)</title>
    <dc:date>2026-06-13T01:52:19+00:00</dc:date>
    <link>https://www.wheresyoured.at/premium-the-silicon-valley-bubble-part-1/</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>2026 edzitron siliconvalley technology ai aibbubble artificialintelligence aihype anthropic opeanai samaltman ipos johncarpenter danielaamodei broadcom google markzuckerberg elonmusk darioamodei llms facebook meta microsoft oracle amazon economics</dc:subject>
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<item rdf:about="https://www.frontporchrepublic.com/2026/06/the-humane-localism-of-pope-leo-xiv/">
    <title>The Humane Localism of Pope Leo XIV - Front Porch Republic</title>
    <dc:date>2026-06-13T01:44:35+00:00</dc:date>
    <link>https://www.frontporchrepublic.com/2026/06/the-humane-localism-of-pope-leo-xiv/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Both global solidarity and local subsidiarity are needed if we are to address the emerging technology of so-called AI in sane and humane ways."

...

"The Catholic Church is globalist by definition. Its very name, translated from Greek, means “universal.” The Church has a single authority which oversweeps the planet, and, indeed, applies in theory to the whole cosmos. Its theology is grounded on the idea that the human race forms a sort of unity, a single family, beloved by God. In the realm of ethics, then, it has increasingly called for a more and more universal solidarity and brotherhood throughout its 2000 years of history. It is not possible with consistency to be a Catholic and a nationalist, a jingoist, or a racist.

This presents an interesting challenge for those who are by default skeptical of globalism and global organizations. The Vice President of the United States is perhaps of this sort; one who rails against globalism, international alliances, treaty organizations, and obligations to persons outside one’s own national community. Such a view is incompatible with the global solidarity of Catholic social teaching, which sees nations, and citizens of nations, as related in a “family” and as responsible to and for one another. The globalism of the Church is not the economic globalism which would erase cultures and borders for the sake of maximizing profit–far from it–it is rather a solidarity which means that rich nations cannot wash their hands of global poverty or the sufferings of foreigners.

The Church, particularly since the Second World War, has seen the need for international collaboration, and, indeed, for a common international forum for the resolution of disputes. It was devout Catholics who formed the European Union for purposes like this, in order to keep the peace in Europe. The popes have generally seen a need for something like the United Nations, even if, today, that organization is weak in many respects and in need of serious reform. Without an effective international forum, there is no space for peaceful adjudication of disagreement, too often leaving war as the only means available to nations to settle serious disputes. In the era of nuclear, biological, and chemical weaponry, the popes have put emphasis on the need for increased international collaboration to prevent catastrophe.

Such international agreements and cooperation, Pope Leo has said, are also necessary for a just governance of so-called artificial intelligence. Left totally unregulated, the immense power of these technologies will consolidate in the hands of a few hyper-powerful companies, unaccountable to the public. These companies cannot be trusted to ethically regulate their own conduct, and so what is needed is a collaborative, democratic process of governance to establish rules and laws that will apply to all AI companies. This is the dichotomy he sets up in framing the distinction between Babel and Jerusalem. Will technology be developed in a way that erases all individuality, subjecting the planet to the egos of a few, or will it be a collaborative process that includes all?

In the context of AI, it is not enough for one country to establish just laws. There is a concern that if a nation like the United States unilaterally “disarms” on AI by placing limits on its development and use, other nations, like China, will grow disparately powerful. It may seem unlikely that nations could agree on a common framework, but Pope Leo points to the international agreements that have, up to now, led to a reduction in total nuclear arms and avoided the bellicose release of any nuclear weaponry since those first two bombs in Japan.

Almost anything you predicate of the Catholic Church has to be qualified. Italians have a phrase “si, ma anche no”—”yes, but also no.” And so after describing the ways in which the Church is necessarily globalist, it is important to say “also, no.” As much as the Church is internationalist, it is also intensely localist. To the extent that it is universalist in ethics, it is also particularist. This is the Catholic frame of mind, sometimes also referred to as the “et-et” or “both/and.” Body and soul, man and God, heaven and earth, spirit and matter, freedom and responsibility, order and liberty, grace and free will.

And so, in Catholic social thought, global solidarity is always balanced by the principle of subsidiarity. This is the principle that power and decision-making should always devolve to the lowest and most local level appropriate. The reason the Church wants something like a United Nations is that nothing smaller can facilitate international accords. But it does not desire that such an organization interfere with the integrity of national self-determination, let alone with local, familial, or personal decision-making. Subsidiarity, the Pope writes, is “the principle according to which the role of individuals, families, local communities and intermediary organizations should not be supplanted by higher-level authorities.”

Both global solidarity and local subsidiarity are needed if we are to address the emerging technology of so-called AI in sane and humane ways. In order to regulate the tech giants, the power of international agreements and national legislation are required, but the responsibility for the reception of AI in local communities, schools, and families, require responsibility and freedom from individuals, too. The state may set general guardrails, but local authorities must decide how to implement new technologies in their own contexts. These technologies must not be forced on families or schools or churches.

Although the Church embraces an ethic of global, universal concern, in which each and every person is the subject of inviolable human rights, regardless of ethnicity, class, ability, or other conditions, its interest remains profoundly particular. What must not be lost in the age of AI is the individual value, dignity, and creativity of the unique human person: “The quality of a civilization is measured not by the power of its means, but by the care it is able to offer, by its ability to recognize the other as a face not merely as a function.”

The great risk of AI is that we reduce the human person to nothing but his function. If that is all man is, then why not replace him with a machine? On the grand scale, this might mean displacing the human being from his work, from his power of judgment, from his decision-making, even from his responsibility in war. On the personal level, this might mean replacing real relationships with the isolated hell of simulated friendship and fake belonging.

The Pope’s encyclical merits reading for its response to these problems, but also for its humane and balanced approach to globalism and localism. I was reminded of the approach that the philosopher David McPherson takes in his book The Virtues of Limits, which argues for a “humane localism.” The modifier “humane” is the adjective that keeps localism from devolving into bigotry and selfishness. Such a localism recognizes the principle of subsidiarity and the legitimacy of particular attachments. One really should be particularly attached to the land and the people immediately around them. One is responsible for the people and things that are “there” in their lives.

There is a great deal more that could be said on these themes and their concrete application to AI technology, but for that, I recommend a patient reading of the Pope’s recent letter. For the average reader, who is not a policymaker, the responsibility is to take action in one’s own most local context. International rules or laws are not enough. Whether these are passed and established or not, it is the responsibility of the person to protect his own humanity and to facilitate the humanity of his or her family, neighborhood, and town. The Pope says we have a “duty to remain profoundly human.” For most of us, this will be a very personal and local task. What can we do to keep ourselves and our communities close to one another and close to reality? Responsibility and creativity are required in each of our small, hidden lives.

Beneath the story of regulation and international agreements, the Pope says there is a “hidden and more decisive story,” the local, concrete stories of millions choosing to live well or badly. The good of the world depends on “the ‘martyrs of everyday life’ who care for, educate, accompany and comfort without fanfare, such as parents, nurses, doctors, volunteers and those who remain alongside an elderly person or an outcast. Their testimony demonstrates that goodness does not advance automatically, but requires the perseverance, memory and interior conversion necessary to begin anew, even after defeat.” The responsibility of remaining profoundly human belongs to all of us at every level. This is a hopeful thought, because it means that wherever you are, there is something that you can do, and do today, that can protect the greatness of the human person in the face of our current challenges.

The humane localism of Pope Leo is expressed in what he says must not be lost, which, ultimately, is the care, love, and attention found in concrete human relationships: “The ability to care for one another is a fundamental dimension of our humanity, one that is learned and mastered through lived experience. Reading stories to a child, offering company to an elderly person and arranging a home so that it is welcoming are simple gestures often rooted in family life. They teach us to value care at a societal level and train us to recognize others as persons worthy of attention.”

I think the holy father might agree with the Kentucky farmer, Wendell Berry, that it “all turns on affection.” Only those who have paid close attention to what is around them will learn to love and properly value what is around them. Only the attentive person becomes affectionate, and only the affectionate person becomes good. Lawmakers and businessmen must be shaped by affection for certain particular persons, and, indeed, certain particular woods, fields, and lakes, if they are not to become destructive. And we, too, if we are not to let the computers swamp, isolate, surveil, and manipulate us, must pay attention to what is real around us and learn to love it."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=b30d7FR8YP0">
    <title>The AI movement to end humanity | The Gray Area - YouTube</title>
    <dc:date>2026-06-12T13:24:08+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=b30d7FR8YP0</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Sean talks with writer Sigal Samuel about AI successionism, the growing movement that sees artificial intelligence as humanity’s rightful successor. They discuss why some people in the AI world think humanity should be replaced, how this vision borrows from old religious ideas about salvation and transcendence, and why artificial intelligence is a dangerous thing to worship.

Subscribe to our channel! http://goo.gl/0bsAjO

Host: Sean Illing (@seanilling)
Guest: Sigal Samuel (@SigalSamuel)

Click here to read Sigal’s article on AI successionism.
https://www.vox.com/future-perfect/489976/ai-successionism-transhumanism-posthumanism

00:00 Intro
01:15 What is AI successionism?
07:26 Intelligence vs consciousness
09:59 The disturbing politics of AI successionism
12:12 Is AI secessionism a religion?
23:04 Is this a way to escape our mortality?
24:49 Is intelligence the most valuable thing in the universe?
33:28 Is it wrong to put humans first?
44:49 Is successionism a way of reframing the ‘AI takeover?’"]]></description>
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    <title>Content Violation</title>
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<item rdf:about="https://www.equator.org/articles/to-dwell-in-possibility-vatican-AI">
    <title>To Dwell in Possibility • EQUATOR</title>
    <dc:date>2026-06-12T09:21:09+00:00</dc:date>
    <link>https://www.equator.org/articles/to-dwell-in-possibility-vatican-AI</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Antonio Spadaro
Interviewed by Gavin Jacobson 

09.06.2026 Conversation

A Vatican adviser explains how the Pope became the most formidable critic of the algorithmic age

In May 2026, Pope Leo XIV released his first encyclical, Magnifica Humanitas. The text has generally been described as a Vatican directive on Artificial Intelligence, but it addresses deeper questions about the threats posed to human dignity in an algorithmic age. To explore its true philosophical and geopolitical stakes, we spoke with Father Antonio Spadaro, a distinguished theologian and papal advisor who is known for his public writings – he has coauthored a book about cinema with Martin Scorsese. We discussed the Pope’s intellectual formation, his philosophical challenge to Silicon Valley transhumanism and his head-on confrontation with President Donald Trump."]]></description>
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    <title>Let’s save the Enlightenment baby from its muddied bathwater | Aeon Essays</title>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Attacked by the Left and Right, the Enlightenment can only be saved through use of its greatest legacy: permanent critique"]]></description>
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<item rdf:about="https://freddiedeboer.substack.com/p/you-can-and-should-blame-young-people">
    <title>You Can and Should Blame Young People When They Act Like Lazy Cheaters, Actually</title>
    <dc:date>2026-06-12T01:21:58+00:00</dc:date>
    <link>https://freddiedeboer.substack.com/p/you-can-and-should-blame-young-people</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["fear of "old man yells at cloud" has become a culture-devouring virus"

...

"It’s true: the conditions people are born into shape the range of choices available to them, the kid from the under-resourced district and the rich private school kid are not standing at the same starting line, and incentives are real and powerful and a society which builds a maze and then punishes the rats for taking the shortcut is a society engaged in an elaborate exercise in bad faith. All of that’s true! The problem is that none of it implies that the individual student who chose to cheat did not choose to cheat. And if we care about students, if we respect and honor them, then we respect and honor their capacity for acting as moral beings. It’s absolutely bizarre to me, the way that the people who claim to serve as advocates for students end up damning them with a kind of condescending excuse-making that any one of us would be insulted by.

Somewhere in the last twenty years we collectively decided that to explain a behavior is to excuse it, that causation and culpability are the same substance, that the moment you locate a structural reason for an action you have thereby dissolved the actor inside it, like roofies in a cocktail. “I am baffled by people who say “That schizophrenic man who muttered an anti-Semitic slur deserves no sympathy because mental illness doesn’t do that” and also “That rich kid Dalton grad couldn’t help but ask Gemini to do his homework because he lives in, like, systems or whatever.”) Though this attitude is usually delivered with pretenses of great sophistication, there’s nothing sophisticated about it. A genuinely sophisticated person can hold two ideas at once: the system is unjust AND you, specifically, made a choice and the choice was wrong and you knew it was wrong, which is precisely why you lied about it afterward. The lie is the tell! Nobody lies about something they believe they were actually morally entitled to do. The student who cheats and then conceals it knows he did something wrong. The only people pretending not to know are the adults.

Yes, the students are behaving as you might expect most eighteen-year-olds to behave. Sure, groovy. But the whole point of existing as a moral being is to be the exception to the “most,” to have an individual ethical self and to make choices not as an avatar of an age range or as a subject stricken by stru-stru-structural conditions. But sure - eighteen year olds often cut corners. Eighteen year olds can be lazy and self-justifying and frightened. Sure. That’s a not-entirely-wrong description of youth. I don’t expect every last nineteen-year-old to have the moral spine to resist a tool that produces a passable essay in nine seconds while his roommate sleeps and his deadline approaches. But, again, what is moral is not about what everyone does; it’s about what the individual does. If behavior was justified by how many other people were doing it, well, there would be no such thing as a coherent morality.

The problem is the grown men and women (tenured, bylined, salaried, blue-checked) who have constructed an entire rhetorical apparatus with the sole function of ensuring that no young person is ever held responsible for anything, ever, under any circumstances. And they’ve done so not out of compassion but out of personal vanity. They’ve seen the cultural construct of the old person who complains about the youth these days, probably on Twitter, and because they have no fundamental sense of self to call their own, they fear that the construct will become their reality. So they forgive and they excuse and they rationalize and they dissemble…. This relentless exoneration of the young is less a matter of generosity and more a type of status play. It’s a way for a 36-year-old podcaster or a 45-year-old columnist or a 58-year-old dean or a 63-year-old author to purchase (at the students expense) the one thing those people want more than tenure or relevance or grandchildren: the assurance that they are not old.

The man who says “young people today have no work ethic” is a figure of mockery, a cartoon, a Fox News uncle, a Boomer in the worst sense. And, sure, that’s a lame thing to say. But no one who’s spent years cultivating a self-image as enlightened, dynamic, and savvy will allow themselves to be mistaken for that figure. So they overcorrect. They flip the polarity entirely! They become the adult who, presented with overwhelming evidence that a cohort of students is lying and cheating on an industrial scale, responds by indicting the assignments, the professors, the system, man. By indicting himself, performatively, in the safest imaginable way, the way that costs nothing and flatters everything. We failed them, man. The essay is dead, they announce, with the serene confidence of those who have found a way to be on the right side of history while doing absolutely nothing and disciplining absolutely no one. They gets to feel humble and brave and young, all at once, and the bill for this little performance is sent, as it always is, to the people with the least power in the room: the students who don’t cheat.

After all, in every class there is that inconvenient kid who didn’t cheat, the kid who turned down the chance to use the easy machine and sat with the blank page and produced something worse than what the cheater produced, because that’s what learning looks like - it looks like producing worse things slowly until you can produce better things. Sadly that kid’s watching and learning, watching his peers and his teachers, and this white-knuckled dedication to never judging cheaters is teaching them the worse possible lesson. That kid sees the cheaters get the same grades, or better ones, and witnesses the adults who rush to explain that the cheaters are the real victim here, and that kid learns the actual lesson of contemporary American education: integrity is a sucker’s bet, a tax that only the honest pay. I don’t know if there’s a name for a moral system that consistently rewards deception and punishes cooperation, but I can tell you that it leads to a collapsing society, and we’re living in one. If it makes you feel better, those most responsible certainly aren’t the teenagers.

And this connects with what I’m constantly saying about education and how our romantic notions about it ruin everything: yes, we have to force students to be ethical and to not cheat, and this should not surprise us because the basic act of schooling is forcing students to do things. Coercion is at the heart of education.

Education is a form of coercion. We can dress it up in all the gentle constructivist language we like, we can do the Freire thing, we can pretend that every student is a tiny autodidact yearning only for the right “learning environment,” but the plain truth is that most people learn most of the things they learn because someone makes them. They read the book because there’s a quiz. They solve the problems because there’s a grade. They show up because absences have consequences. This attitude isn’t some monstrous betrayal of pedagogy; it is pedagogy, at least for the great mass of students. Civilization itself is the long, uneven process of forcing our worst instincts into contact with better obligations until habit and conscience start to take over. We have truancy laws for a reason! Leave a pack of kids in a room alone with a textbook, even bright kids, come back in a few hours, and you will find them no smarter. That’s just how kids work. And yes, a big part of teaching is forcing students to be ethical. Not because we want to be wardens of their souls, but because ethics, like algebra or music theory or writing a coherent paragraph, are not magically summoned from within by vibes. Ethics are cultivated under constraint. They’re learned, like almost anything worth learning, through rules, standards, penalties, and the repeated experience of being told “no.” The fantasy that students will become honest scholars while we refuse to impose honesty on them is just another adult abdication masquerading as humane insight. It asks nothing of them, cultivates nothing in them, and then flatters itself for its tenderness while the whole enterprise rots.

Our society has now spent decades marinating in the idea that the best we can do for people is to make excuses for them and ask nothing of them; this is the heart of therapeutic culture, people insisting that they can’t be blamed for cheating on their partner because of their trauma, a nation of busy little meritocrats who lie about having ADHD or autism to get more time on the test, insisting to themselves that capitalism is rigged so they can’t be blamed. The exoneration racket dresses contempt up as compassion because to refuse to blame someone is to refuse to take them seriously as a moral agent. It is to say “I don’t expect anything of you, because I don’t believe you are capable of anything.” When you tell a young person that cheating isn’t their fault, that they’re merely a leaf on the river of capitalism, you’re telling them that they’re not a person but a puppet jerked around by forces they cannot resist and shouldn’t bother trying. That’s about as insulting as it gets. Blame, on the other hand, real blame, the kind that says “you did this, you’re better than this, and I am holding you to that,” is at heart an assumption of dignity, the refusal to give up on someone. Every parent who’s ever loved a child knows this in their bones; it’s only in public, in print, in the great laundering machine of professional opinion that we’ve forgotten it.

So, yes. I blame the students, when they cheat, when they stick the prompt in ChatGPT and then look the professor in the eye and pretend they wrote it themselves. I blame them and you should too, if you want the best for them. Blame them as a form of respect, blame them and then help them, blame them and then build something better, blame them while also burning down the credential mill and the surveillance software and the whole rotten edifice that gives people excuses to cheat. But do not, for the sake of your own self-image, for the cheap pleasure of feeling forever young and forever on the right side, pretend that nothing bad happened and no one did anything wrong. We live in a coarsened society where almost everyone appears to have given up. And when someone cheats, even a young person who you would like to exonerate for your own selfish emotional reasons, you should have the courage to say “You did something wrong, you knew it was wrong, and you deserve censure, blame, consequences.” And the only reason you won’t say that is that you’re more afraid of being seen as old than you are of being a coward - which is itself, I’m sorry to report, the most reliable sign of getting old there is."]]></description>
<dc:subject>freddiedeboer cheating ai artificialintelligence schools schooling learning howwelearn education 2026 genz generationz zoomers genalpha llms highered highereducation colleges universities academia ethics behavior responsibility discipline laziness effort workethic coercion</dc:subject>
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<item rdf:about="https://www.thebignewsletter.com/p/what-would-it-look-like-if-the-ai">
    <title>What Would It Look Like If the AI Bubble Popped?</title>
    <dc:date>2026-06-12T00:31:48+00:00</dc:date>
    <link>https://www.thebignewsletter.com/p/what-would-it-look-like-if-the-ai</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[See also:
https://cepr.net/publications/ai-bubble-monitor/ ]]]></description>
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<item rdf:about="https://aworkinglibrary.com/writing/ten-times">
    <title>Ten times | A Working Library</title>
    <dc:date>2026-06-12T00:24:43+00:00</dc:date>
    <link>https://aworkinglibrary.com/writing/ten-times</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I’ve talked about one just-so story of AI—the notion of its inevitability—and I want to talk about another, that AI will increase productivity. This is a somewhat tricky story to explore, because it rests on the obfuscation of what we mean when we say “productivity.”

<blockquote>[C]ertainly, companies will be interested in tracking their customers with AI, whether as targets of ads or as imagined thieves. For most companies, however, there is an even bigger target at which to point their AI technologies: the people they employ. When companies do so, the ostensible purpose is usually simply described as increasing productivity. After all, who could be opposed to getting more done with less work? Alas, increases in productivity are deeply interwoven with two other purposes: first, the automation of supervision and control—management. Second, the reduction of wages, for instance by increasing the pool of workers that can be hired for particular tasks—deskilling, outsourcing, and globalization. [Blix & Glimmer, Why We Fear AI, page 79]</blockquote>

It’s worth teasing something apart here. When workers talk about increasing their productivity, they often speak of getting more work done in the same amount of time. As they develop skill, or as the work becomes more automated or more regular, they are able to do more of it. But when companies talk about productivity, they are much more likely to be talking about the cost of the work. The descriptions are, at some level, equivalent, but they emerge from very different political standpoints and have entirely different impacts on people’s lives.

For example, the automation of management improves productivity by reducing the number of managers needed to keep work moving, at times even down to zero. As Blix and Glimmer note, Amazon warehouse workers may find their experience of management is entirely subsumed under automated video surveillance in which there is little human oversight—or, in which the human oversight is itself automated and distant. But we see the same automation drive in more so-called professional labor, too, e.g., when a software engineer is evaluated on the number of pull requests they submit, or a doctor is measured by the change in blood pressure of their patients. Both moves replace human judgement with a purportedly objective system that can do the work of supervision without a supervisor. If when you look for productivity increases you’re only looking for people doing more work, you may miss the fact that a lot of those people are no longer around.

Likewise, we are wont to assume that deskilling looks like someone doing more menial work after most of their work has been automated away. The copywriter who once generated sentences and ideas from their brilliant, creative mind but is now tasked with babysitting a sycophantic LLM that spits out uncanny but plausible-sounding versions of the same is an obvious victim. But deskilling shows up in other ways, too: the copywriter who retains their job as an actual writer—because such work remains valuable underneath an avalanche of slop—finds that they are pressured to do more and more work, at lower and lower wages, because there are legions of other people who can do it, too. The deskilling occurs at the level of the community, not only the individual.

In other words, a synonym for “increase in productivity” is “fewer workers.”

<blockquote>This is the real-life version of the industry fable of the so-called “10x engineer,” a mythical engineer that allegedly adds 10 times the value of a normal one to a company, and the real mechanism behind it: the value that is “added” is literally the wages that the other nine workers are no longer paid, and which thus remain on the credit side of the company’s ledger. [Blix & Glimmer, Why We Fear AI, page 107]</blockquote>

This puts those now-ubiquitous AI mandates in a slightly different light: if every engineer (or copywriter, or doctor, etc.) is required to develop the skill to use these tools, then all of them are eminently replaceable by anyone else. So long as lots of other potential 10x workers are waiting in the wings, there will be downward pressure on wages for that lone, last-standing worker. Maybe, they think, if they work really hard and become that mythical 10x engineer, surrounded by an army of obsequious agents bent to their will, they will succeed in earning all of the wages of the nine workers they replaced. But ten times zero is still zero."]]></description>
<dc:subject>mandybrown 2026 ai artificialintelligence productivity efficiency llms</dc:subject>
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<item rdf:about="https://www.frontporchrepublic.com/2026/06/a-much-needed-reaction-to-the-dark-enlightenment/">
    <title>A Much-Needed Reaction to The Dark Enlightenment - Front Porch Republic</title>
    <dc:date>2026-06-11T23:20:25+00:00</dc:date>
    <link>https://www.frontporchrepublic.com/2026/06/a-much-needed-reaction-to-the-dark-enlightenment/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This desire to reduce liberalism to economic liberalism is taken to its extreme in the dark enlightenment."

...

"The recent papal encyclical could not come at a better time. The Pope’s centering of the human dignity of all persons and the importance of community obligations cuts against the project of devising humanity as an “us vs. them” dynamic. Perhaps the most pernicious of these emerging ideologies, and the most relevant to AI’s effect on society, is the dark enlightenment—a flattering-to-tech-oligarchs gambit to restore a “master morality” on a world perceived to have been captured by a “slave morality.” It’s an effort to reinstitute a hierarchy focused on pre-Christian classical notions of strength-equals-virtue without the Aristotelian prescription of the golden mean but rather some Lacanian unleashing of libidinal energies towards an accelerationist future.

Because liberalism appears to be neutral on questions about the good life, some tech-oligarchs are drawn to a “post-liberal” politics with a version of the good life that foregrounds technological progress.. This flattering ideology locates the “them” as those unreasonably standing in the way of technological advance and the “us” as the benevolent masters of technology only seeking to better humanity. The solution offered by dark enlightenment proponents is to separate the technologically advanced from the political community. In some cases, this means elevating the “technologically elect” by substituting the apparatus of the liberal democratic state with a “tech-oligarchy.” In other cases, this becomes a literal call to physically exit liberal democracy and its restraints and move us boldly into what the historian Quinn Slobodian calls capitalism without democracy:

<blockquote>We can secede by removing children from state-run schools, converting currency into gold or cryptocurrency, relocating to states with lower taxes, obtaining a second passport, or expatriating to a tax haven. We can secede, and many have, by joining gated communities to create private governments in miniature.</blockquote>

If laws get in the way of tech oligarchs’ desires, they can “exit” and find a new land where they make their own rules. One in which the “creators” of the bold synthetic future are singularly capable of making history. At its most extreme, its advocates propose breaking society into tiny states, each governed by a CEO (what Slobodian calls zones). Some proponents support racial separation, with the belief that “elites” will enhance the IQs of their progeny if they associate and breed with each other. This dark enlightenment view envisions a future where dominant humans merge with machines and achieve superintelligence.

It is no accident that the Pope opens the encyclical with a contrast between two familiar biblical passages—the Tower of Babel and the rebuilding of the city wall in Nehemiah. In the Tower of Babel story, the Pope highlights the fallacy of building a tower that could reach heaven, but he locates its problematic nature not as an arrogance of wanting to know the true nature of God, but as hubris through expecting that humans can create an artifact that overrides the diversity of the human creation. The other story Pope Leo invokes is the book of Nehemiah, one that foregrounds our shared obligations to one another and the importance of the entire community in building.

I read this passage and imagined that, as the kids say (or said? I can’t keep up with the latest lingo), Pope Leo was “subtweeting” Peter Thiel. When Thiel proclaims, “I no longer believe that freedom and democracy are compatible,” he is offering a view that the diverse political community may undermine his ability to build his own Tower of Babel. Freedom for the dark enlightenment school suggests that if calls to slow down AI development conflict with elite aims, those calls must be sidelined for the good of technological advance. 

This desire to reduce liberalism to economic liberalism is taken to its extreme in the dark enlightenment. This philosophy advocates the acceleration of capitalism and technology even if that goes against popular will or liberal rights protections. Because proponents of this view prioritize the agency of techno-capitalism, they advocate for the rule of techno-corporate power unimpeded by a view of democracy that restricts innovation and freedom. 

This perspective is amplified by Marc Andreesen’s “Techno-Optimist Manifesto,” where he chides those skeptical of AI as lacking in boldness. His call to “conquer” nature through technological advance has Tower of Babel echoes. When he declares in his manifesto: “we believe in nature, but we also believe in overcoming nature. We are not primitives cowering in fear of the lightning bolt; we are the apex predator. The lightning works for us,” he is placing a dangerously outsized faith in the ability of science and technology to solve the world’s problems.

The idea that liberal democracy and the messiness of diversity of opinion produces feckless outcomes is not a new Idea. Dark enlightenment thinkers are inspired by readings (mis-readings) of a broad set of thinkers, such as Nietzsche, Deleuze and Guattari, Bataille, and the Italian Futurists. Undoubtedly a dark enlightenment view appeals to some because it is transgressive and shocking. There’s a punk element to upsetting the normies. With Italian Futurism, there is something thrilling about the promise of living on the moon or having robot helpers. Compared to the messy and frustrating work of consensus building in liberal democracies, techo-authoritarianism has the effervescence of technological advance. How does sclerotic bureaucracy and deliberation compete with “move fast and break things”?

Yet competing with it is exactly what Pope Leo is asking us to do. In the section “Building for the common good,” Pope Leo calls for

<blockquote>accepting the limits and weakness of humanity without considering them an error to be corrected. Today, the human desire for fullness of life is at risk of being misled by deceitful goals, such as the prospect of a technology that promises to free us from all weakness, and models of wellbeing that leave behind entire populations.</blockquote> 

Our current tech-oligarchs aren’t the Carnegies building libraries and museums for the public good. They aren’t even the Bill Gates of a decade ago, investing in mosquito nets to prevent malaria. For that matter they aren’t even who they were ten years ago when Jeff Bezos was investing millions to work to eradicate global climate change.

It is worth noting that the encyclical is not anti-AI. It gives the remarkable advances of large language models over the last three years their due. But the important thing it does is situate these advances within a broader call to ensure that they serve the common good, even if that vision of the common good conflicts with those drawn to the dark enlightenment."]]></description>
<dc:subject>josémarichal popeleoxiv encyclicals 2026 darkenlightenment society technofascism politics quinnslobodian democracy capitalism oligarchy technooligarchy peterthiel marcandreessen technooptimism ai artificialintelligence italianfuturists italianfuturism futurism authoritarianism technofeudalism nietzsche deleuze gilledeleuze deleuze&amp;guattari guattari félixguattari bataille jeffbezos llms billgates climate climatechange globalwarming commongood catholicchurch catholicism accelerationism tescreal transhumanism singularitarianism singularity cosmism extropianism effectivealtruism rationalism longtermism crypto cryptocurrencies magnificahumanitas towerofbabel elitism freedom</dc:subject>
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<item rdf:about="https://www.theideasletter.org/issue/reflections-on-the-machine/">
    <title>Reflections on the Machine  - The Ideas Letter</title>
    <dc:date>2026-06-11T23:07:39+00:00</dc:date>
    <link>https://www.theideasletter.org/issue/reflections-on-the-machine/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["As our culture pivots away from Enlightenment objectivity and rationality—think post-truth, the spread of conspiracy theories—and as the world becomes ever more chaotic, the thirst for sense-making is palpable. Our chatbots stand ready 24/7 to quench it. Flowing through these individual queries is a collective desire for a techno-future that is clean, smooth, relentlessly optimizing, and most importantly, abundant: one that promises to improve individual lives and ease social and political tensions. AI is the technology of our era, and Large Language Models (LLMs) in particular bring things into focus. Since we use language to connect with one another and to construct the world itself, any investigation into these models necessarily becomes an exploration of our own predicaments. In Issue 66, we lift the hood to peer into the inner working of the machine—and of our own: what we turn to the machine for, and whether we think it can deliver.

Sascha Altman DuBrul [https://www.theideasletter.org/essay/the-machine-will-never-say-im-losing-you/ ] knows what it’s like to make meaning out of experiences that are deemed meaningless by others. A long-time organizer in the mad movement, and a therapist himself, DuBrul takes on an often-misunderstood phenomenon: AI psychosis. Mental health systems in the real world can be brutal and pathologizing. In contrast, interactions with the machine can seem frictionless. DuBrul asks whether this frictionless communication is truly helpful for people navigating alternate consciousness. If an LLM can bring one closer to self-knowledge, it must incorporate the insights of those who learned how to make sense of their extreme experiences.

While DuBrul dreams of locally designed, locally run AI systems, tech policy analyst Kendra Schaefer [https://www.theideasletter.org/essay/the-state-as-api/ ] examines the case of China in data centralization. Faced with three challenges—the spread of COVID 19, a low-trust business environment, and youth internet addiction—the Chinese state is becoming the API layer, standardizing how data is requested, processed, and delivered. When public health emergencies and development needs are paramount, the state plays a role upstream. In this new digital structure, concerns about censorship—the government interfering with information flows downstream—almost seems quaint.

Pope Leo, in his latest encyclical Magnifica Humanitas, calls for “a shared discernment process” on the technological transformation of today. The Holy See may not buy that there is a “soul” inside our beloved chatbot that we can cultivate (or discipline), but to instill values in the machine, interpretability becomes the stand-in mechanism. It is both a cornerstone for the AI safety and alignment industry, and the holy grail for any frontier lab that wants to be—or at least to be seen as—a reputable and moral player. Leif Weatherby, Tyler Shoemaker, and Ben Recht [https://www.theideasletter.org/essay/reify-this/ ] present a case against interpretability, and argue that meaning-making is a collective effort, and one that is necessarily filled with human irrationality – which makes it a matter of politics, not optimization.

If Western commentators are struggling to understand China’s optimism toward AI, they should turn to tech writer Selina Xu. [https://www.theideasletter.org/essay/the-peoples-republic-of-techno-optimists/ ] Here she considers how the “Century of Humiliation” – and more recent US containment through semiconductor export control – weigh on the psyche of the nation. While the Chinese people seem content with the state setting the vision for the future and acting as a counterweight to business interests, Xu argues that it is their aspirations, demands, and material interests shape Sinofuturism.

Pier Paolo Pasolini’s notorious last work, Salò, or the 120 Days of Sodom, is perhaps one of the most violent in the history of films. Yet it is not the shock value of those scenes that matters; rather, Pasolini led his audience into the film, having to face themselves in their most despicable state, living under fascism. Artist-scholar Xiaowei R. Wang [https://www.theideasletter.org/essay/content-violation/ ] compares the experience of watching Salò to living in the totality of digital capitalism, pondering our own roles in it – the desire for tidiness, for things to make sense, for ourselves to be in control – as part of the creation of fascism.

The Louisville band Rachel’s had an amazing track called “M.Daguerre” [https://www.youtube.com/watch?v=Uzu7wdJ-dnY&list=RDUzu7wdJ-dnY&start_radio=1 ] on their 1995 album Handwriting. Its genre is difficult to define – perhaps a blend of indie rock, quasi-jazz, classical music, and the occasional noise – and its structure unpredictable. Starting off as a dark Gogol-style comic fantasy, the piece veers midway into serious gracefulness. The man for whom this song was named—French painter and printmaker Louis-Jacques-Mandé Daguerre—is best known for altering the history of visual representation by inventing photography. I often think that our uncertainty regarding AI is analogous to the emergence of early photography. It had to defy the dominance of painting to become a new medium for artistic expression in its own right, while also developing into a tool for science, documenting and changing material reality. The technology could not determine its own meaning; society did. AI may demand the same of us.

—LuHan Gabel, associate director at the Open Society Foundations"]]></description>
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<item rdf:about="https://thereader.mitpress.mit.edu/xia-jia-the-ai-story-is-not-done/">
    <title>Xia Jia: The AI Story Is Not Done | The MIT Press Reader</title>
    <dc:date>2026-06-11T23:04:08+00:00</dc:date>
    <link>https://thereader.mitpress.mit.edu/xia-jia-the-ai-story-is-not-done/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["On writing, rupture, and the limits of human and artificial intelligence in a broken world."]]></description>
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    <title>How needing others became a source of shame for Americans | Psyche Ideas</title>
    <dc:date>2026-06-11T22:19:47+00:00</dc:date>
    <link>https://psyche.co/ideas/how-needing-others-became-a-source-of-shame-for-americans</link>
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<item rdf:about="https://aeon.co/essays/what-is-nick-lands-philosophy-of-accelerationism-really">
    <title>What is Nick Land’s philosophy of accelerationism really? | Aeon Essays</title>
    <dc:date>2026-06-11T21:43:57+00:00</dc:date>
    <link>https://aeon.co/essays/what-is-nick-lands-philosophy-of-accelerationism-really</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Terrorists and tech bros alike view accelerationism as a revolutionary weapon. Nick Land glimpsed something much darker"]]></description>
<dc:subject>accelerationism nickland ai artificialintelligence computers computing 2026 capitalism technology innovation philosophy benjaminnoys imperialism apartheid southafrica modernity resistance kant humanity hegel jacquesderrida edmundhusserl death nietzsche georgesbataille siliconvalley singularity singularitarianism tescreal doomers williamgibson ijgood gillesdeleuze deleuze guattari félixguattari deleuze&amp;guattari phenomenology globalsouth commoditization immanuelkant francisfukuyama margaretthatcher ronaldreagan denxiaoping cybernetics arthurschopenhauer otherness curtisyarvin darkenlightenment menciusmoldbug markfisher jakechapman dinoschapman heidegger sadieplant kode9 ccru garrytan palantir marcandreessen brentontarrant technocapitalism stargateproject humanextinction georgtrakl authoritarianism vincentlê vincentle freud</dc:subject>
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<item rdf:about="https://peertube.dair-institute.org/w/jV5u1DVL4bGuy9vm46KSWw">
    <title>Mystery AI Hype Theater 3000, Episode 78 - Bernie Goes Down the X-Risk Rabbithole - DAIR-Tube</title>
    <dc:date>2026-06-10T01:36:34+00:00</dc:date>
    <link>https://peertube.dair-institute.org/w/jV5u1DVL4bGuy9vm46KSWw</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Senator Bernie Sanders recently hosted a panel on "The Existential Threat of AI," featuring Future of Life Institute co-founder Max Tegmark and other x-riskers. Dr. Nathalie Maréchal joins Emily and Alex to unpack this latest stop on Bernie's descent into doomerism. We return to the MST3k model with a rare video artifact!

Nathalie Maréchal is a writer, researcher and advocate fighting for democracy and human rights in the age of technofascism. Her latest article, "Tech Policy Is on the Front Line of Fascism vs. Democracy. Pick a Side," is available in Tech Policy Press. She is currently the managing policy director at Northeastern University’s Institute for Information, the Internet, and Democracy."]]></description>
<dc:subject>ai artificialintelligence doomerism 2026 berniesanders existentialrisk aihype policy nathaliemaréchal emilybender alexhanna effectivealtruism</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=RPMzjr39F1g">
    <title>&quot;Tech-Driven Prosperity &amp; Right-Wing Racist Politics&quot;: Quinn Slobodian on Elon Musk and SpaceX IPO - YouTube</title>
    <dc:date>2026-06-09T21:55:54+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=RPMzjr39F1g</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Ahead of the initial public offering for SpaceX, we speak with historian Quinn Slobodian, author of Muskism: A Guide for the Perplexed. He says Elon Musk is “creating a situation where he becomes deeply reliant on state contracts” as the U.S. government then becomes reliant on Musk. “It’s not about demolishing the government,” Slobodian says of his work with DOGE, the so-called Department of Government Efficiency that Musk led for the Trump administration. “It’s about making the government more compatible, ready for the kind of products that Musk offers, and to make him then an indispensable part of the infrastructure.” Slobodian goes on to warn that Musk’s wealth is helping to fuel his anti-immigrant, racist political ideology. “We really should be worried about the possibility of those things to live together: tech-driven prosperity and right-wing racist politics.”"

[transcript: https://www.democracynow.org/2026/6/9/quinn_slobodian_spacex_ipo_muskism ]

[See also: https://www.theatlantic.com/technology/2026/04/elon-musk-starlink-satellites/686877/ (archived: https://archive.is/zixum )]]]></description>
<dc:subject>2026 quinnslobodian elonmusk spacex power wealth ideology politics us rightwing farright governance government democracy infrastructure technofascism ai artificialintelligence business technology tescreal</dc:subject>
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<item rdf:about="https://www.chronicle.com/article/my-students-cant-read">
    <title>Opinion | My Students Can’t Read</title>
    <dc:date>2026-06-09T07:17:42+00:00</dc:date>
    <link>https://www.chronicle.com/article/my-students-cant-read</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The generational collapse in literacy is measurable, persistent, and likely to get worse."

[archived:
https://archive.is/WvW1F ]

"Six weeks into the term, I assigned my rhetoric and writing students a 20-page article. It was the same length I had assigned for five years and the same length I had read without complaint as an undergraduate a decade ago. Not one student finished it.

When I asked why, a student answered honestly: It was too long, and she kept losing track of what the paper was about. This was not a remedial class: These were students who had cleared the admissions process and written essays good enough to get them here. Yet a routine academic reading assignment had defeated them.

Every generation of professors has complained that their students cannot read. The lament is usually overblown, but data have caught up to anecdote, and what I am seeing in my classroom is no longer a hunch. There is a measurable, generational collapse in sustained reading and writing, and the academy is responding to it with improvisation and exhaustion rather than the structural overhaul it requires.

In February 2024, Adam Kotsko, who teaches in the Shimer Great Books School at North Central College, wrote in Slate that students who once handled 30 pages of reading per class meeting now seem “intimidated by anything over 10 pages and seem to walk away from readings of as little as 20 pages with no real understanding.” Crucially, he added that this is “not a matter of laziness on the part of the students” but of underlying skills they were never given a chance to build.

The Chronicle of Higher Education’s 2024 investigation found the same pattern across institutions as different as the Stevens Institute of Technology and Wellesley College, where the average SAT exceeds 1400. Nicholaus Gutierrez, an assistant professor at Wellesley, told The Chronicle that the baseline for what students consider a reasonable amount of work has dropped so noticeably that he has cut his readings accordingly; a 750-word essay now strikes many students as long. At Stevens, the science and technology studies associate professor Theresa MacPhail described following the mantra of “meet your students where they are” for so long that she has begun to feel “like a cruise director organizing games of shuffleboard.”

Worse, the national data tell the same story in colder language. On the 2011 National Assessment of Educational Progress (NAEP) writing assessment, which is the most recent comprehensive writing benchmark, only 24 percent of 12th graders reached the Proficient level, and just 3 percent reached Advanced; another 21 percent scored below Basic. The reading side of the ledger is worse, and getting worse fast: The 2024 NAEP results released in September 2025 show 12th-grade reading scores at the lowest level recorded since the assessment began in 1992. Thirty-two percent of 12th graders now score below NAEP Basic in reading, meaning that, in the assessment’s own language, they likely “cannot draw general conclusions based on concepts presented explicitly in a text.” And yet more than half of these same seniors reported being accepted to a four-year college. That last sentence is the whole problem in one line: We are admitting a cohort that cannot read at a college level and are pretending otherwise.

Why is this happening? One reason, of course, is smartphones.

I came into teaching as a skeptic of the anti-smartphone argument: I had a phone in my pocket throughout high school and college in the 2010s, and I read long books anyway. I now think I was wrong, because the neuroscience has caught up. In a 2017 paper, Adrian F. Ward and colleagues at the University of Texas at Austin’s McCombs School of Business showed that the mere presence of a participant’s smartphone — whether that be face down, powered off, untouched, or across the desk out of vision — measurably reduces available working memory and fluid intelligence on cognitive tests, with the largest effects on the most phone-dependent users. A 2022 study by Motoyasu Honma and colleagues at Japan’s Showa University used near-infrared spectroscopy to compare reading on a smartphone with reading the same passage on paper, and found that smartphone reading produced overactivity in the prefrontal cortex, suppressed sigh generation, and led to general lower comprehension scores; the authors argued that the sigh inhibition and prefrontal overload were causally linked to the comprehension decline.

So when a student tells me they “kept losing track” of a 20-page article, I have to acknowledge that they may be describing a measurable neurological condition. The neural pathways that support sustained attention are built by use, and they atrophy without it. Your body is a use-it-or-lose-it system, and the brain is no exception.

Another reason for the decline in student reading capability is increasing reliance on generative AI. In June 2025, Nataliya Kosmyna and colleagues at the MIT Media Lab released a preprint titled “Your Brain on ChatGPT.” They divided 54 participants into three groups writing SAT-style essays — one using ChatGPT, the second group using a search engine, the last group using nothing — and monitored brain activity with a 32-channel EEG. The ChatGPT group showed the lowest neural connectivity of the three, with up to 55 percent reduced connectivity compared with the brain-only group, and “consistently underperformed at neural, linguistic, and behavioral levels.” Eighty-three percent of LLM users could not quote a single line from essays they had written minutes earlier. When the LLM group was forced to write without AI in a follow-up session, their brain activity did not bounce back to baseline; the researchers coined the term “cognitive debt” for the lingering deficit.

This is the first neurophysiological evidence that early reliance on LLMs measurably alters the brain’s engagement with writing tasks, and it is consistent with what those of us in front of classrooms are watching happen in real time. When I assign analysis, I am not trying to extract a polished product; I am trying to put the student’s mind through resistance in order to make it stronger. Offloading the struggle to a chatbot does not “free students up for higher-order work.” It deprives them of building the strength to do any substantial cognitive work at all.

There is a final factor that is contributing to this decline in reading skills, and that is that the students arriving in my classroom today are the first cohort to have experienced Common Core-influenced reading instruction across the entirety of their K–12 schooling. Whatever the standards’ original intent, the on-the-ground implementation in many districts replaced sustained reading with the practice of pulling “evidence” from disconnected short passages, the same format used on the standardized tests that increasingly determine school funding. The education scholar Natalie Wexler, among others, has documented this pivot in detail: Students drilled on “finding the main idea” in two-paragraph excerpts never build the stamina or background knowledge that longform reading requires. The pandemic then added fuel to a fire that was already burning. NAEP scores for 13-year-olds dropped sharply in 2022 and have not recovered. A 2023 EdWeek survey found that 24 percent of secondary-school administrators described pandemic learning loss in English and language arts as “severe or very severe.”

In July 2025, the journalist Mary Harrington argued in The New York Times that “thinking is becoming a luxury good.” The ability to read deeply and reason at length is fragmenting along class lines as ultra-processed digital media replaces text in everyday life, much as ultra-processed food has replaced cooking. Her longer treatment of the subject in First Things makes the more provocative case that we are witnessing the end of print culture itself, and with it the end of the cognitive substrate on which modern liberal democracy was built.

I see this stratification in the classroom and on the page every week. My students from districts that protected sustained reading through small class sizes, strict phone policies, and faculty who refused to teach to the test all arrive with their attention relatively intact. My students from districts that surrendered to devices and standardized testing arrive cognitively winded. A democracy that requires a literate electorate is now training one fraction of that electorate out of literacy while marketing to the other a “deep work” lifestyle as a luxury good. The students who cannot read a 20-page article today are the voters who will not be able to read a bill, or the jurors who cannot follow a closing argument, tomorro

I do what I can in my own classroom to address the problems. I break 20-page articles into two halves and assign the first half with explicit analytical tasks. I require exploratory writing before formal drafts. I model (visibly, on the board) how to track an argument across pages or distinguish a source’s claim from my own analysis. I make structured peer review explicit, because the workshop format I used to take for granted now collapses into “this is good” and “maybe add more details” the moment I step back.

But I want to be plain about the limits of what an individual instructor can do, and all of these solutions have costs. Scaffolding a 20-page article into halves compromises the integrity of the argument I am asking students to engage, just as modeling note-taking in a credit-bearing rhetoric course is using a college slot to teach a middle-school skill. None of the syllabi I teach are designed to deliver this type of cognitive rehabilitation, and pretending otherwise has produced credential inflation. We cannot keep conferring degrees on students who cannot do what the degree is supposed to certify.

I’m afraid I don’t have answers. I do, however, have some questions that may point us in the right direction. If higher education is going to respond to the reading crisis as a structural problem rather than a private burden carried by composition instructors and adjuncts, it has to stop avoiding the following questions: If a majority of incoming students cannot read at a level the curriculum requires, are we admitting students we cannot serve, or offering a curriculum we cannot provide?

Why are first-year writing and reading-intensive general-education courses still the most adjunctified, lowest-paid, highest-load corner of the university, at the precise moment when their work has become the most important work the institution does? What is the responsible institutional response for AI usage: Is it a syllabus statement, or a sequencing principle that requires students to demonstrate the cognitive work themselves before AI assistance is permitted?

Why are most college classrooms still phone-permissive by default? K–12 districts from Florida to California are now banning phones bell to bell; higher education has somehow lagged behind the public schools. Universities benefit from a pipeline they did not build and refuse to repair. What would it mean for a university system to invest seriously in the reading instruction happening in the high schools that feed it, rather than treating remediation as something to be quietly outsourced to first-year composition instructors?

The thing I am no longer willing to do is pretend this is a temporary adjustment period, or that “students will adapt.” They will not adapt on their own. The conditions that produced this collapse are still in place: the phones, the algorithmic feeds, the test-prep excerpts, staffing models that load the reading-intensive work onto the most precarious faculty, and now the chatbots that finish students’ sentences before they’ve even begun to think of them. If we want literate citizens, we will have to rebuild the conditions for literacy deliberately, against the grain of every incentive currently pointed the other way. I know the academy has the will to do that. It also has the obligation."]]></description>
<dc:subject>tylerjagt reading education highered highereducation colleges universities ai artificialintelligence academia attention teens literacy smartphones research society 2026 chatbots llms chatgpt thinking howwethink howweread</dc:subject>
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<item rdf:about="https://www.corriere.it/opinioni/26_maggio_22/educare-e-un-atto-politico-8a22c14f-d58c-4a60-b3cf-807949c16xlk.shtml">
    <title>Opinioni | Educare è un atto politico | Corriere.it</title>
    <dc:date>2026-06-09T07:15:18+00:00</dc:date>
    <link>https://www.corriere.it/opinioni/26_maggio_22/educare-e-un-atto-politico-8a22c14f-d58c-4a60-b3cf-807949c16xlk.shtml</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["La scuola è una delle grandi infrastrutture democratiche della nostra società"

...

"La mattina del 13 maggio, a Reggio Emilia, quando la Principessa del Galles ha incontrato bambini e bambine, insegnanti, atelieristi, ricercatori e comunità educanti del Reggio Emilia Approach, si è materializzato qualcosa di profondo. Il riconoscimento internazionale del fatto che l’educazione sia oggi una delle grandi questioni politiche del nostro tempo. Non «politiche educative» nel senso amministrativo del termine, ma politica nel suo significato originario e più alto: costruire le condizioni della convivenza civile.

In un’epoca segnata da guerre, polarizzazioni, linguaggi aggressivi e crescente frammentazione sociale, l’educazione rappresenta uno dei pochi strumenti capaci di generare coesione. 

Per questo credo che oggi si debba avere il coraggio di affermare una tesi apparentemente semplice, ma profondamente radicale: educare è un atto politico, nonviolento, di pace. L’educazione è un atto politico perché forma persone capaci di convivere nella complessità, accogliendo come ricchezza la differenza, senza trasformarla in conflitto. Perché insegna il dialogo, invece della sopraffazione a cui assistiamo nei massimi sistemi. Perché costruisce cittadini e cittadine, e non semplicemente individui in competizione. Negli ultimi anni abbiamo assistito a una trasformazione profonda dello spazio pubblico.

I social network hanno accelerato la velocità delle reazioni, ridotto il tempo della riflessione, amplificato la radicalizzazione. La comunicazione politica e sociale si è progressivamente spostata verso registri emotivi e conflittuali. Anche i giovani crescono immersi in un ecosistema che spinge verso la semplificazione, la polarizzazione, l’immediatezza e la performance continua.

Dentro questo scenario, la scuola rischia di essere percepita soltanto come luogo di valutazione, selezione e preparazione tecnica al lavoro. Ma se la riduciamo a questo, perdiamo la sua funzione più importante.

La scuola è una delle ultime grandi infrastrutture democratiche delle nostre società. È il luogo in cui una comunità decide che il futuro non può essere lasciato al caso né alle disuguaglianze di partenza. Ogni giorno, nelle scuole, si compie un lavoro silenzioso ma decisivo: si impara ad ascoltare, a collaborare, a rispettare, a discutere senza distruggere, a convivere tra differenze. Sono gesti apparentemente ordinari. In realtà sono gli anticorpi democratici di una società. Un dirigente scolastico non è soltanto un amministratore efficiente. È un costruttore di comunità. È la persona che deve creare le condizioni affinché una scuola diventi un luogo di fiducia, di crescita reciproca, di innovazione umana prima ancora che tecnologica. Allo stesso modo, ogni volta che un docente valorizza la parola di uno studente fragile, che sceglie di accompagnare, di includere, di costruire fiducia, costruisce non soltanto il sapere, ma il modo con cui una società impara a stare insieme. Ed è per questo che dirigenti e insegnanti sono oggi, forse più che in passato, figure decisive per la qualità democratica delle nostre comunità.

Esperienze come quella del Reggio Emilia Approach assumono allora un significato internazionale che va oltre la pedagogia dell’infanzia. Il mondo guarda a Reggio Emilia perché lì si è sviluppata un’idea di educazione fondata sulla relazione, sull’ascolto, sulla creatività e sul riconoscimento della dignità dei bambini e delle bambine come cittadini fin dall’inizio della vita. Loris Malaguzzi parlava dei «cento linguaggi» dei bambini. Quella intuizione oggi appare ancora più moderna. Perché nell’epoca dell’intelligenza artificiale il rischio più grande non è soltanto tecnologico. È antropologico.

L’intelligenza artificiale cambierà profondamente il lavoro, la produzione e l’accesso al sapere. Ma proprio per questo aumenterà il valore delle competenze più umane: l’ascolto, l’empatia, il pensiero critico, la capacità di cooperare, la responsabilità verso gli altri. Ecco perché l’educazione sarà il vero terreno politico del XXI secolo.

Non ci sarà democrazia stabile senza comunità educanti forti, né innovazione sostenibile senza cultura critica. Non ci sarà coesione sociale senza scuole capaci di generare appartenenza. Forse è anche questo che la visita della Principessa Kate ha simbolicamente riconosciuto: che il futuro delle società contemporanee si gioca molto prima delle università, dei mercati e della politica istituzionale. Si gioca nei luoghi in cui i bambini imparano a guardare il mondo e gli altri. Luoghi che in molti contesti mancano e di cui c’è massimo bisogno. Nel tempo delle macchine intelligenti, la vera sfida sarà restare umani. E l’educazione resterà il più potente atto politico nonviolento che una società possa compiere.

* Presidente di Fondazione Reggio Children"]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=n1-hhZUcGJY">
    <title>Trauma is a Time Machine: A Cinematic Primer with Kwasu D. Tembo - YouTube</title>
    <dc:date>2026-06-08T05:32:55+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=n1-hhZUcGJY</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["If you could go back in time, would you change the past, even if it meant changing who you are? Is existing in time itself traumatic? Is power over time a cinematic endeavour, and what makes a good director an even better time traveller? This week on Acid Horizon we're joined by Kwasu D. Tembo to talk about his latest book Trauma in 21st-Century Time Travel Cinema, discussing the philosophy of time travel in films such as Primer, Timecrimes, and Predestination; as well as how the experience of time transcendentally conditions the structure of the psyche.

Buy Baz's book, Trauma in 21st-Century Time Travel Cinema
Being (a)Part: https://www.bloomsbury.com/uk/trauma-in-21stcentury-time-travel-cinema-9781978768734/

<blockquote>Kwasu D. Tembo unites approaches from disciplines as wide-ranging as physics, mathematics, cinema, philosophy, and media theory to pose critical questions concerning time, change, and (un)becoming in contemporary time-travel cinema.

In his analyses of 21st-century cinematic time-travel narratives, Tembo situates human life in time as a palimpsest, with time acting as scriptor and stylus. A time machine, then, functions as a fantasy that allows for this pace to be slowed or accelerated so as to appear entirely suspended, with the potentials of the “Now” (re)opened to the traveler.

As the manipulation of time lends the traveler increased agency-and perhaps the conditions to see themselves more clearly amid a claustrophobic sea of information and content-Tembo contends that we must carefully consider the psycho-emotional affectivity of both the motivations and the potentially traumatic consequences of such a jarring shift in perspective. The results lend critical insight into human understandings of how we experience time and, ultimately, what these understandings permit and disallow in terms of how (it is) to be in time.</blockquote>

Phasmid Press: https://phasmidpress.org/ "]]></description>
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</item>
<item rdf:about="https://syndekit.substack.com/p/the-butlerian-jihad-has-begun">
    <title>The Butlerian Jihad Has Begun</title>
    <dc:date>2026-06-08T04:14:48+00:00</dc:date>
    <link>https://syndekit.substack.com/p/the-butlerian-jihad-has-begun</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Do we need a 'Holy War' against the Thinking Machines?"]]></description>
<dc:subject>charlesmcbride syndekit butlerianjihad ai artificialintelligence computers computing 2026 danielmoreno-gama opeanai samaltman pauseai stopai resistance popeleoxiv magnificahumanitas dune frankherbert technology technoracy luddites luddism neoluddites neoluddism power corruption oppression humans encyclicals catholicchurch catholicism rerumnovarum popeleoxiii workers work labor industrialization industrialrevolution dehumanization</dc:subject>
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<item rdf:about="https://isaiprofitable.com/">
    <title>Is AI Profitable Yet?</title>
    <dc:date>2026-06-07T20:48:15+00:00</dc:date>
    <link>https://isaiprofitable.com/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Tracking the spend and revenue of frontier AI companies (May 2026)."

...

"WHY I BUILT THIS

Many industry experts and companies claim AI profitability by 2030 is possible, so I wanted to see how close we really are. This site tracks cumulative spend versus revenue across most major AI companies in one place, allowing you to see approximately how much money is flowing into the industry and how far it is from breaking even.

I'll be updating these numbers monthly as new reports and financials drop. Perhaps one day, the big "NO" will become a "YES," and the question will finally be answered :). So far? The big winner is NVIDIA, who is receiving huge profits from the AI boom by positioning itself as the primary chip supplier to the AI sector.

HOW THE NUMBERS WORK

All figures are estimated cumulative totals (all-time). Because most of these companies are private, the numbers aren't exact; instead, they are built from leaked financials, SEC filings, earnings calls, and industry estimates from sources like Bloomberg, the WSJ, The Information, and Epoch AI (all referenced at the bottom). The punchline 'EVERYONE IS BROKE' is intentionally punchy, but shouldn't be taken absolutely literally.

The site includes both, big tech infrastructure spend and pure lab spending, hence why companies like Amazon and Google have huge spend figures compared to the pure labs like OpenAI or Anthropic (big AI investments, not much direct AI revenue yet). It's important to note that the site tracks whether AI investment specifically has broken even yet, not company-wide profitability, hence why companies such as Amazon and Google look so far in the red despite being hugely profitable companies as a whole.

Spend numbers include direct R&D costs, compute, and capital expenditure on AI infrastructure (data centres, chips, and networking). Capex is treated as spend despite having long-term asset value; this is intentional. The framing shows the sheer scale of capital being committed to AI before returns materialise, rather than smoothing it across a depreciation schedule. Indirect AI revenue (E.g. Google Search performance boosted by AI Overviews, or Microsoft Office revenue lifted by Copilot) is excluded because there is no reliable way to attribute what share of those gains AI is actually responsible for. The $/sec counters use current annual burn rates rather than historical averages, to reflect what's happening right now.

Revenue numbers are the trickiest to estimate due to a lot less information on them being readily available. Thus, the revenue figures here are mostly estimated and extrapolated off of ARR figures. Currently, I'd say these numbers are more optimistic than anything, but I will be refining this over time as more information comes out.

DISCLAIMERS

The AI economy is circular: Google funds Anthropic, Anthropic runs on Google Cloud, Amazon funds Anthropic, Microsoft co-invests with OpenAI. This means aggregate industry figures double-count some revenue flows. This site is one person's best effort at an honest picture, not a financial audit. If you have better sources, please reach out, I want to improve this site as much as possible every day :)."]]></description>
<dc:subject>ai artificialintelligence economy money business economics google anthropic circularfunding amazon microsoft openai nvidia deepseek cohereai mistralai xai spacex oracle meta</dc:subject>
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    <title>Pluralistic: Refining humanity (05 Jun 2026) – Pluralistic: Daily links from Cory Doctorow</title>
    <dc:date>2026-06-07T00:57:07+00:00</dc:date>
    <link>https://pluralistic.net/2026/06/05/defining-humanity/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["One of the best ways to evaluate your own understanding of a subject is to attempt to explain it to someone else. Through explaining things, we discover how much of the "totally obvious" world is actually full of ambiguity, mystery and contradiction.

There's a great bit in Rowan Atkinson's historical sitcom Blackadder that illustrates this principle. In "Ink and Incapability" Blackadder and friends have accidentally burned the only copy of Samuel Johnson's original dictionary of the English language. To cover up their mistake, they decide that they will recreate the dictionary themselves. However, they founder on the first word they try to define, "A":

<blockquote>Blackadder: Let's start at the beginning, shall we? First: 'A.' How would you define 'A'?

    Prince George: Ohh…'A' (continues this in background). Oh, I love this! I love this! Quizzies! Erm, hang on, it’s coming. Ooh, crikey, erm, oh yes, I’ve got it!

    B: What?

    PG: Well, it doesn’t really mean anything, does it?

    B: Good. So we're well on the way, then. "'A'; impersonal pronoun; doesn't really mean anything."</blockquote>

I mean, what does "A" mean? The Oxford English Dictionary has more than a dozen definitions, and just the first one runs to more than 1,500 words:

https://archive.org/details/the-oxford-english-dictionary-all-volumes_202208/The%20Oxford%20English%20Dictionary%20Volume%201%20-%20A%20to%20B/page/n25/mode/2up

Now, normal life involves a lot of explaining things to other people. You have to explain your problems to customer service reps, who have to explain why they can't solve those problems to you. You need to explain to your loved ones why you want to leave your toothbrush in the shower, and they have to explain why they hate having your toothbrush in the shower. These explanation-exchanges teach you as much as they teach the person you're locked in dialog with. The reasons for leaving your toothbrush in the shower may seem totally obvious to you, and your partner's inability to understand this reveals the assumptions you've never even considered.

For the past four decades, an increasing proportion of the population have spent an increasing proportion of their lives explaining things to machines that have no assumptions or shared context: computers. What we call "programming a computer" is really "breaking down a thing that seems obvious to you into increasingly simple instructions that will be followed to the letter."

Computers are like the genies of legend, bloody-minded literalists who will do exactly what you say, in the way that is perversely furthest from what you mean. To get a computer to do anything, you must first understand it to a degree that far exceeds the understanding needed to explain something to any other human, even a small child.

To take just one example: yesterday, I was on a plane, and the seatback video started cycling through its video-on-demand offerings. All of the movie titles that began with "the" were rewritten to put "the" at the end of the title (for example, "The Sting" was written as "Sting, The"). It's obvious why the system's designer had done this: we expect to find movies whose titles begin with "The" alphabetized under their second word ("The Sting" should appear between "Star Wars" and "Story of a Love Affair"; not between "The Godfather" and "The Untouchables").

I remember when I learned this from my elementary school's teacher-librarian, when I was seven and my class got a tutorial on the school library's card catalog. The librarian explained this principle to us in a matter of minutes, as part of a longer set of instructions, and still, it stuck with me forever.

But here we are, 48 years later, and we still haven't standardized a way to get computers to grasp this foundational principle of alphabetization. Many different databases handle this, to be sure, but it's so inconsistent across so many platforms that someone at the head-end of the video distribution system that feeds American Airlines' VOD system decided, "Fuck it, I'm just gonna put the 'The' at the end of these titles."

Computers are stupid, in other words, which means that the people who program them have to have smarts enough for both of them. Unfortunately for our entire species and civilization, the software industry has historically valued skill at writing efficient and reliable software over writing software that adequately reflects reality. There is an entire genre of lists that illustrate the problem with this; the "falsehoods programmers believe" lists:

https://github.com/kdeldycke/awesome-falsehood

From "names of people" and "street addresses"; from "prices" to "time"; from "email addresses" to "phone numbers"; the "awesome falsehoods" lists are awesome because they reveal how much subtlety and complexity is lurking in these seemingly simple and intuitive concepts. This subtlety and complexity might never emerge through the process of trying to teach a person about them, but when you try to teach a computer about them, you have to confront them in all their awesome fuggliness.

That's because humans have context, agency and flexibility. Sure, the person who designs a form with a blank for "name" might never have met a Malagasy person whose first name is Randriamananjararadofabesata, but in the pre-digital world, when Madagascar Slim met a public official who had to transcribe his name onto a paper form, that official could simply draw an arrow in the margin next to the "name" blank, turn the form over, and write out all 28 characters on the reverse:

https://en.wikipedia.org/wiki/Madagascar_Slim

Computers can't do this. If the programmer doesn't know about Malagasy first names, the computer doesn't know about them either, and the only person who can "teach" the computer about these names is a programmer with access to the code for the database, who has to manually alter the code, compile it, and distribute it to everyone who uses it.

This is partly why digitization has been accompanied by a rise in people asserting that they exist on spectrums rather than in binaries. There were always people whose names, genders, races, and other biographic "immutables" changed, or failed to fit within the blanks on the forms. When those people's realities ran up against failures in the system's abstractions, they could petition a bureaucrat to turn the paper over and write an explanatory note, or to write really small to fill in a blank:

https://pluralistic.net/2023/02/02/nonbinary-families/#red-envelopes

Getting a human official to turn the paper over and write something that didn't fit in the blank is a personal challenge. It requires that a subject convince the person who controls the form to make an exception. This isn't always easy, but officials on the front lines necessarily deal with reality, and they can't get their jobs done unless they're capable of interpreting the necessarily incomplete procedures they operate under to fit things as they really are.

But a computer doesn't have any agency or context or flexibility. If the computer says your name isn't valid, you can't argue the computer into accepting it. The only way to get a digital world to acknowledge your existence is to campaign for systemic change. A trans person might (with great difficulty, to be sure) convince the regional registrar to white-out an old X on one "gender" box and mark a new X in the other box. But the only way to make that change in a software system that has been programmed to treat the "gender" field as immutable is to change society itself.

In this way, computers are machines for teaching us what we don't know about ourselves. They require that we interrogate and faithfully recreate our personal tacit knowledge, and they require that our societies interrogate their tacit presumptions as well. When you are forced to turn your tacit knowledge into explicit knowledge, you're also forced to confront how many broken assumptions lurk inside your reasoning. At best, it's a clarifying process.

Computers don't just clarify what we know and how we organize our society: they also clarify what we are. There are lots of things that we have supposed that a computer would never do, because we believed that these things required something that only humans could do.

Take chess: there are more possible chess games than there are hydrogen atoms in the universe, so brute-forcing chess by running all possible games is a technological impossibility. The best human chess players do something we don't quite understand, mixing their recollections of previous games with rules-of-thumb about the best strategies, with "creativity" (whatever that is) that lets them spontaneously develop new strategies. We can easily get a computer to memorize all the known-good chess sequences and all the rules of thumb, but we don't know what "creativity" is, so we can't encode it as a series of instructions.

But thanks to breakthroughs in machine learning and its successor, "deep learning," we have created chess-playing software that can beat every human, partly by assaying gambits that we would term "creative" if they originated with a human player.

What we make of this new fact is controversial. For many people (myself included), this is a refinement: it tells me that behaviors that are indistinguishable from "creativity" can, at least some of the time, be created by mechanical processes, and the mere fact that a machine does something that appears "creative" doesn't mean that machines are human.

For others, the fact that a mechanical system can evince a behavior that we would call "creative" in a human doesn't mean that we defined "creativity" too broadly, it means that we defined "human" too narrowly, and now we have made a machine that is, at least partially, a person.

I think this is the wrong conclusion to draw, for reasons that Ted Chiang sets out with luminous brilliance in a recent Atlantic article entitled "No, Artificial Intelligence Is Not Conscious":

https://www.theatlantic.com/philosophy/2026/06/no-artificial-intelligence-is-not-conscious/687378/

(If you're hitting the paywall on that one and you're on Firefox, you can try my favorite trick: switch to "Reader Mode" and hit "reload" – your mileage may vary.)

For all the reasons Chiang articulates, I think that drawing the "personhood" line to include machines is a technical mistake, but it's worse than that. Admitting machines to the "personhood" club is a tactical mistake, on par with the mistake we made when we admitted corporations to the personhood club. We should absolutely consider expanding personhood to incorporate living things, including animals and ecosystems, but at the same time, we must purge these dead, artificial constructs from the club:

https://pluralistic.net/2026/04/15/artificial-lifeforms/#moral-consideration

There is a way in which the recognition of new capabilities in machines parallels the recognition of new capabilities in animals other than ourselves. When those animals manage to do things that we once thought were the exclusive province of humans, we (should) take that as an opportunity to refine our conception of humanity. We're not "the animals that use tools" or "the animals that make plans" or "the animals that recognize themselves in mirrors," because there are other animals that do those things. We are an "animal that uses tools"; not the animal that does so.

Likewise, if we thought that some activity was unique to humans, or to living beings, and we manage to get a machine to replicate that activity, we should revise our view of the activity – not our view of the machine. Creative breakthroughs in chess are not "a thing that requires a human mind," they're "things that can be done by human minds and by machines."

Edsger Dijkstra once famously asked "can a submarine swim?"

https://www.cs.utexas.edu/~EWD/transcriptions/EWD08xx/EWD898.html

Submarines and fish and humans and dolphins all propel themselves through water by different means. But when an animal swims, it does something that is different from what a submarine does. The submarine has no intention, while (complex multicellular) animals swim to pursue goals. Building machines that propel themselves through water is very useful, but it's not the same thing as creating life. In some ways, it's better than creating life: for one thing, we owe other living things moral consideration that is not due to machines. Harnessing a machine to accomplish our own goals is more morally clear than controlling living things to achieve those goals. By the same token, creating machines that can do some of the tasks that we ask of other humans can be the superior moral course. I'd rather have a machine remove mines from a minefield than getting humans to do it.

But beyond this moral relief, creating machines is a fantastic way to learn more about ourselves – making explicit our tacit knowledge, our implicit social assumptions, and the limitations of our conception of what sets us apart from the rest of the universe.

One way in which AI is exceptional is in how it undermines this principle. Conventional software techniques struggled to produce a program that could identify objects in photographs. It turns out that defining all the visual correlates of "cat" is even harder than defining the letter "A." Deep learning techniques solved this previous insoluble problem by relieving us of the job of making explicit all the implicit factors that we deploy when distinguishing an image of a "cat" from an image of a "dog" or a "tiger" (or a "tractor").

Instead of forcing humans to engage in introspection until we'd made a list of every factor we use to identify cat pictures, we simply identified pictures of cats and fed them to a program that tried to find the commonalities among them. The more pictures we fed to that program, the better it got at identifying cats. Today, we have programs that can reliably distinguish an image of a cat from an image of a tiger cub!

This represents a major breakthrough in the power of computers to perform useful work for us, but it's also a huge regression in computers' role in forcing us to make our tacit thought processes explicit through systematic introspection. That's probably fine: we didn't create computers to make us introspect, we created them to do useful work for us. All things considered, it might be better to have genies who grant our wishes according to the spirit of our words, not their letter.

AI may not force us to render our implicit thoughts as explicit instructions, but it absolutely forces us to reconsider and narrow the realm of the numinous. Our own creativity is still delightful and important, but the fact that this squishy, amazing process can (sometimes) be replicated by procedural machines changes the definition of living things. We're "a thing that can produce creative outcomes" but not "the things that can produce creative outcomes." The machines aren't being creative (any more than a submarine is swimming) but they're outputting things that we used to only achieve by means of creativity.

An AI that does something that used to require creativity is fulfilling my favorite of Brian Eno and Peter Schmidt's Oblique Strategies: "Be the first person to not do something that no one else has not done before":

https://stoney.sb.org/eno/oblique.html

Just as bosses fantasize about AI bringing about a worksite without workers, and Zuckerberg is trying to build social media without socializing, and politicians want a bureaucracy without bureaucrats, we can sometimes use AI to produce creative outcomes without creativity:

https://pluralistic.net/2026/05/27/unnecessariat/#rubbuts-stole-my-jerb

That isn't to say that AI art is any good. AI may produce things that are aesthetically interesting, but it can't produce things that mean anything:

https://pluralistic.net/2026/06/02/must-we-pretend/

But art isn't the only realm that we apply creativity to. There are plenty of outcomes that we've always believed we couldn't bring about without applying creativity. AI – like all software – is making us realize that an ingredient we once deemed uniquely essential turns out to have substitutes. AI can sometimes accomplish things without us explaining how we do them. That relieves us of a useful but difficult chore – but in so doing, it forces us (yet again!) to revisit what sorts of things are needed to do the things that matter to us, and therefore, what makes us special."]]></description>
<dc:subject>corydoctorow 2026 humanity rowanatkinson blackladder samueljohnson explanation computers computing literalism alphabetization databases civilization software digitization systems systemsthinking binaries spectrums agency context flexibility society societies chess creativity deeplearning ai artificialintelligence consciousness redchiang personhood corporations corporatism animals tools. submarines language morality introspection brianeno peterschmidt obliquestrategeies markzuckerberg social socializing socialization art generativeai genai</dc:subject>
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<item rdf:about="https://www.thenerdreich.com/ai-argentina-and-the-antichrist-thiels-vision-blooms/">
    <title>AI, Argentina and the Antichrist: Thiel’s Vision Blooms</title>
    <dc:date>2026-06-07T00:51:08+00:00</dc:date>
    <link>https://www.thenerdreich.com/ai-argentina-and-the-antichrist-thiels-vision-blooms/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Javier Milei, the president of Argentina, has shed light on billionaire Peter Thiel’s reason for suddenly planting roots in his country.

In a Financial Times op-ed, Milei announced plans to make Argentina the world’s top destination for tech billionaires seeking to escape regulation, legal liability, and taxes. Milei’s op-ed trumpeted new legislation that would do three things:

1. “Keep AI unregulated,” providing a haven for companies wishing to develop the technology without guardrails or government rules.

2. Create a new business category for what Milei called the “non-human corporation.” These would be companies supposedly “operated by AI agents or robots” that could “exercise independent judgment in unpredictable environments.” These non-human companies would receive major protections in the form of limited liability for whatever decisions they might allegedly make on their own, without human intervention.

3. Allow tech companies to duck taxes. Milei’s legislation would impose low corporate tax rates and also allow shareholders to “select the corporate governance law of their choosing.”

Milei made it clear that he intends his legislation as an “invitation” to attract tech moguls to his country, highlighting his nation’s “world-class energy and mining resources” and “geopolitical stability.” The president heralded his plans for Argentina as the dawn of a new Dutch East India Company, the joint-stock corporation founded in 1602 that was granted sweeping, quasi-governmental monopoly powers to carry out trade activities in Asia.

“The logic of 1602 still applies today,” wrote Milei. “Companies run by new technologies such as AI agents require the same legal framework that has underpinned capitalism for over four centuries, one suitable for development and experimentation.”

In essence, Milei plans to turn Argentina into a top destination for the Network State cult. His plan to create a new framework by which tech moguls (and their machines) can escape regulation, laws and taxes is an almost-perfect expression of the Network State idea promoted by Thiel protégé Balaji Srinivasan, who calls for Silicon Valley to secede from the United States. The only thing missing from Milei’s proposal is an option for tech billionaires to create their own private nations on Argentine soil.

The core idea of the Network State traces back to the 1997 book The Sovereign Individual: How to Survive and Thrive During the Collapse of the Welfare State, which imagined a future in which a wealthy class of “cognitive elites” would leave the United States for more pliant countries that would allow them to escape taxes and laws. The combined wealth of these elites would be powerful enough to create a competition in which weak countries would compete for their patronage by giving them whatever they want.

Milei’s call to eliminate regulations for AI and allow the creation of “non-human companies” makes it clear he will do anything to cater to the desires of tech billionaires. It is no coincidence that he is making this announcement as the global media is abuzz with Thiel’s odd decision to (temporarily) relocate to Argentina.

Thiel has been traveling the globe, preaching about the Antichrist though he is neither a scholar, a theologian, nor particularly religious. His long lectures identify many possible Antichrists, including anyone who opposes the accelerated development of AI or raises questions about its potential risks.

Some consider Thiel’s Antichrist lectures a mere kooky distraction, but that’s a misreading. Thiel is delivering a coded message. His Antichrist lectures are a political argument wrapped in a thin layer of religious symbolism. Decoded, Thiel is calling on his anti-democratic tech brethren to frame today’s political struggles as an existential threat—a literal battle between good and evil—and he has named their enemies. Chief among them: anything that stands in the way of uncontrolled technological acceleration.

Specifically, Thiel has a name for critics and opponents of AI: “legionnaires of the Antichrist.” (Milei, a believer in “interspecies communication,” is well-known for hiring a spirit medium to communicate with his dead dog, Conan. The dog’s spirit reportedly told Milei that God would make him president of Argentina. No word on whether Conan has weighed in on his AI legislation.)

Now, Milei is answering Thiel’s call to create lawless playgrounds for tech fascist oligarchy. He seeks to make Argentina an experimentation zone for unregulated AI and “non-human companies.” The Sovereign Individual specifically named Argentina as a place where 21st century oligarchs should migrate and colonize. Milei and Thiel seem hellbent on realizing this self-fulfilling prophecy. However, it remains to be seen whether other billionaires will begin flocking to Argentina as the Trump regime wobbles toward disaster."]]></description>
<dc:subject>peterthiel argentina javiermilei seasteading 2026 deregulation ai artificialintelligence robots technology balajisrinivasan siliconvalley netowrkstate regulation law taxes taxavoidance taxation 1997 us antichrist</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:09301a3ba229/</dc:identifier>
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