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    <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>
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    <title>New Orleans rewired my brain to improvise | Psyche Turning Points</title>
    <dc:date>2026-06-20T09:14:23+00:00</dc:date>
    <link>https://psyche.co/turning-points/new-orleans-rewired-my-brain-to-improvise</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I arrived in New Orleans feeling fractured and dislocated. Then I started haunting the jazz clubs"]]></description>
<dc:subject>neworleans nola jazz 2026 music henrickkaroliszyn jazzclubs improvisation brain discomfort pain dislocation insomnia charlemingus ornettecoleman wayneshorter johncoltrane ceciltaylor milesdavis jackiemclean ericdolphy pharoahsanders charlesmingus psychology</dc:subject>
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<item rdf:about="https://codeactsineducation.wordpress.com/2026/05/29/neuroscience-technology-and-translation-in-education-policy-and-practice/">
    <title>Neuroscience, technology, and translation in education policy and practice | code acts in education</title>
    <dc:date>2026-06-05T10:48:20+00:00</dc:date>
    <link>https://codeactsineducation.wordpress.com/2026/05/29/neuroscience-technology-and-translation-in-education-policy-and-practice/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Documenting and understanding the work of this centre is significant because it represents a concerted effort to embed the neural and cognitive sciences in national educational policy. It makes neuroscience the most authoritative source for science-based decision-making in the sector. This is despite a very long history of controversy over the relevance of brain science as a source of policy knowledge, concerns that it centres biological explanations for educational problems, and growing international concern about the development and use of “neurotechnologies” for gathering data from the brain.

In our recent work on the rise of the bio-edu-data sciences funded by the Leverhulme Trust, we have already explored how educational neuroscience has framed its neurotechnological research into the “learning brain” in terms of its policy relevance, and investigated the various translational efforts that have been made in recent years to embed neuro-expertise into educational practice. The present post is primarily a preliminary survey of the centre’s staff and research interests, as a way of outlining some ideas for an ongoing research agenda tracing the interactions of biology and policy in the UK, at a time of growing international education policy interest in the life sciences.

The point of such research is not to criticize educational neuroscience as an academic enterprise. Rather it is to develop a better social scientific understanding of the emerging and evolving relations between science, technology, and policy in education. In some respects it is encouraging that the government education department has given such a platform to academic research. At the same time, it is clear that a governmental focus on educational neuroscience represents a very selective approach to being science-informed. It also gives the selected scientists involved in the centre a very privileged role to translate their research directly into policy and practice. For those reasons, it seems reasonable to suggest the need for some social scientific analysis of these scientific actors, their practices of knowledge production, and their newfound power and influence in the education sector."

[via:
https://2ndbreakfast.audreywatters.com/at-what-cost/

"Ben Williamson continues to keep an eye on the other forms of creeping / creepy scientism in ed-tech"] ]]></description>
<dc:subject>neuroscience learning brain cognition 2026 benwilliamson edtech science technology education scientism biology policy</dc:subject>
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    <title>Why Writing by Hand Beats Typing (in 6 Charts) | Edutopia</title>
    <dc:date>2026-06-04T07:54:52+00:00</dc:date>
    <link>https://www.edutopia.org/visual-essay/why-writing-by-hand-beats-typing-in-6-charts</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Typing may be faster, but the research shows that handwriting engages our brains in richer, more meaningful ways."

...

"01
A PEEK UNDER THE (NEURAL) HOOD

Compared with typing, writing by hand activates a broader network of brain regions—leading to a more durable “web” of learning."

...

"02
A SURPRISING LINK TO EARLY READING

Handwriting gives early decoding and spelling skills a big boost."

...

"03
THE MEMORY ADVANTAGE FOR OLDER STUDENTS

When information is handwritten instead of typed, the details are more deeply encoded and easier to recall."

...

"04
GOING SLOW, CONCEPTUALLY SPEAKING

When students write notes by hand, they’re more likely to slow down and process each idea—delivering astonishingly better results."

...

"05
BETTER NOTES DELIVER BETTER GRADES

Students who write notes by hand are more expressive—and more likely to earn As and Bs than students who type."

...

"06
BUT ALSO, TYPING CLOSES GAPS

Still, digital tools remain essential for making lessons accessible to all students."]]></description>
<dc:subject>writing howwewrite handwriting youkiterada howwelearn learning literacy reading howweread education brain cognition memory slow friction process notes notetaking typing digital analog</dc:subject>
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    <title>I was wrong - YouTube</title>
    <dc:date>2026-05-31T21:13:47+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=-7RDU-piOVA</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Wandering the underworld. Welcome to Season 3. 

https://arxiv.org/pdf/1706.03762

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

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

https://www.incompleteideas.net/IncIdeas/BitterLesson.html
[https://web.archive.org/web/20260528052931/https://www.incompleteideas.net/IncIdeas/BitterLesson.html ]

https://www.youtube.com/watch?v=Yoo4GWiAx94

https://www.youtube.com/watch?v=FwFduRA_L6Q

https://en.wikipedia.org/wiki/David_H._Hubel "]]></description>
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    <title>You're the one who isn't conscious - YouTube</title>
    <dc:date>2026-05-05T17:40:37+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=h9dgeM_KuB8</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["One too many hits on the AI pipe amirite?

The Matter With Things by Iain McGilchrist https://amzn.to/4taEvgt

Sources:

Main essay: https://unherd.com/2026/05/is-ai-the-next-phase-of-evolution/ (note however that they edited out the part with his restless foot and him falling in love, archive here: https://archive.ph/HKNEz )

https://writings.stephenwolfram.com/2024/03/can-ai-solve-science/

https://thebeautifultruth.org/life/psychology/iain-mcgilchrist-brains-hemispheres/

https://www.markvernon.com/nice-and-easy-does-it-thoughts-on-zenos-paradoxes "]]></description>
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    <title>A Deeper Sense of Place is Like an Anchor in Turbulent Times | David Griesing | Work Life Reward Author | Philadelphia</title>
    <dc:date>2026-04-11T06:30:21+00:00</dc:date>
    <link>http://davidgriesing.com/2022/06/13/a-deeper-sense-of-place-is-like-an-anchor-in-turbulent-times/</link>
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<item rdf:about="https://nautil.us/theres-no-homunculus-in-our-brain-who-guides-us-237709">
    <title>There’s No Homunculus In Our Brain Who Guides Us - Nautilus</title>
    <dc:date>2026-04-11T05:49:34+00:00</dc:date>
    <link>https://nautil.us/theres-no-homunculus-in-our-brain-who-guides-us-237709</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Why the cognitive-map theory is misguided."

...

"In the early 1980s, the psychologist Harry Heft put a 16 mm camera in the back of a sports car and made a movie. It consisted of a continuous shot of a residential neighborhood in Granville, Ohio, where Heft was a professor at Denison University. It didn’t have a plot or actors, but it did have a simple narrative: The car started moving at 5 miles per hour and made nine turns from one street to another and then came to a stop after traveling just under a mile. Heft then edited the film into two different movies. One showed just the vistas along the route, the expansive layout of environmental features, such as a group of houses or trees seen from a distance. The second film showed the transitions of the route, the parts between each vista where the view is occluded by, say, a turn in the road or the crest of a hill. He asked the study’s participants to watch either of the films and then brought them in person to the start of the route. Who would be able to find their way to the end? Were vistas or transitions more important to the process of what he called wayfinding, a form of navigation based on the perception of temporally structured visual information?1

At the time, the dominant theory in psychology for how people find their way was the cognitive map, which posits that humans and many animals create representations of the environment in the brain that they use to navigate the world. These representations are thought to be “allocentric,” meaning they are independent of an individual’s “egocentric” point of view and show the spatial relationship of objects and landmarks to one other, allowing people to create novel shortcuts. Heft wasn’t sure what the results would be but he was sure that however the study’s participants found their way, they weren’t using cognitive maps. “I don’t think there is such a thing as a cognitive map,” Heft told me in 2017. “Cognitive maps are products of what we know of the layout of the environment. But they are not the basis of our knowledge.”

The cognitive-map theory has inspired decades of experiments and become a ubiquitous and widely used concept. Edward Tolman, a professor at the University of California, Berkeley, introduced the concept in a famous 1948 paper “Cognitive Maps of Rats and Men.” Three decades later, the neuroscientist John O’Keefe tried to put an electrode in the amygdala of a rat but inserted it instead into the hippocampus, the bilateral brain region deep in the temporal lobe, critical to memory formation. O’Keefe’s instrument began recording the firing pattern of a single cell that strangely seemed to correspond to the rat’s physical location in space. For O’Keefe, these “place” cells were evidence that the hippocampus was the site of Tolman’s cognitive map.

But the cognitive map has also been called the theory that refuses to die. The idea that there is an innate geometric representation of the environment in our brains has dissenters in brain science, anthropology, and psychology. As the neuroscientist Richard Morris points out in The Hippocampus Book, maps are things that people look at to extract information. “Adopting this term for the neural activity of a region of the brain seems to carry with it the mental baggage that there must be some cryptic homunculus that is ‘looking at’ the map to do likewise,” he wrote.2 There is no mechanistic explanation of how humans extract information from this map but because the map is such an easily understood concept, it lives on as a “beguiling metaphor.”
WAYFARER: Anthropologist Tim Ingold dismisses the idea that our brains contain maps that orient us in the space around us. Rather, he attests, we are wayfarers whose knowledge of the world is “forged in movement.”Dmitry Molchanov / Shutterstock

Heft’s film experiment led to interesting results. People who only watched the film of the route’s vistas had the worst navigational accuracy. Those participants who viewed the film of transitions had the highest, greater than even those who viewed the movie of the entire route. Heft concluded that sequences of transitions are incredibly valuable for learning a route. But his subsequent experiments showed that time was also crucial for absorbing this information. If participants merely saw still images of the transitions, rather than watching the film moving through space, their ability to walk the route decreased. Heft began to see the process of wayfinding as a kind of reciprocal interaction between the perceiver and environmental structure, a continuous loop of perceiving and acting across time.

For Heft, the dominance of the cognitive-map theory has prevented a deeper understanding of human navigation. His own interest in the subject goes back to the 1970s when he read a book called The Senses Considered as Perceptual Systems. Written by the psychologist James Gibson, the book argued that humans could directly perceive the world through ecological information rather than assemble our sensory inputs into mental representations. The book was a revelation for Heft, who wrote to Gibson and asked if he could informally study under him at Cornell University. Gibson said yes. At the time, Gibson was working on a new book, The Ecological Approach to Visual Perception, in which he talked about wayfinding and how it consists of a sequence of transitions—the stretches of connected sequences over time—that connect vistas.

    Our ability to formulate cognitive maps arises from our constant exposure to actual maps, starting as kids.

The theory of wayfinding doesn’t negate the idea that most people can generate and use a mental map to get from A to B. Gibson believed that by following paths, the navigator can perceive the overall structure of the environment. But he thought that “it is not so much having a bird’s eye view of the terrain as it is being everywhere at once,” a somewhat mysterious concept that seems to indicate we can transport ourselves mentally to any starting point in the environment and create a novel route to where we want to go.3

But culture more than biology may explain how easily we can create map-like representations of space in our heads. Maps, Heft points out, are a cultural invention with a specific sociocultural history in Western traditions. He asks, “Is there something characteristic about Western cultural history that might have recently led to our taking Euclidean reasoning … as springing from our biological nature?” Heft points to the spread of coordinate mapping in the 14th century, inspired by the Greek mathematician Claudius Ptolemy’s Geographia, an atlas containing geographical coordinates for the Roman Empire and the world. This coincided with the invention of three-dimensional “Cartesian” space in the 17th century, the idea that space is not hierarchical (heaven, earth, hell) but can be divided into a stable, geometric planes. In the west, these two cultural developments led to an explosion in mapping, often in the service of exploration and colonization. And, it may also have conditioned people’s cognition in favor of allocentric representations of space.

“By merging these two lines of sociocultural history—map making and conceptions of space—our cultural tradition is provided with a very powerful way of thinking about environments for navigational purposes,” Heft wrote. “What results is an abstract framework that, among other things, makes it possible to adopt a point of view that is not normally attainable for a terrestrial organism, namely, a view of the earth’s surface as seen from ‘above,’ as if it were a cartographic map.”4

Today, our ability to formulate cognitive maps may have much to do with our constant exposure to actual maps starting as young children and throughout our daily lives. Just as maps are a navigational tool favored by our map-saturated culture, they have also become a conceptual model for understanding navigation and cognition, the reason why Tolman and so many others reached to the map metaphor for understanding how we find our way.

The cognitive-map theory prioritizes spatial knowledge whereas the idea of wayfinding emphasizes the temporal dimension of human experience. The anthropologist Tim Ingold, a professor of anthropology at the University of Aberdeen in Scotland, has said that there is no such thing as the cognitive map. Ingold’s and others’ explanation for how people navigate has been called the “practical-mastery theory,” which posits that navigation is a process of memorizing routes encoded in temporally organized sequences. For this reason, Ingold and others often emphasize the metaphor of listening to a piece of music, humming a tune, or a performance for navigating. Additionally, Ingold argues that what he calls “wayfaring,” the movement of terrestrial beings through the world along paths of travel, knowing as they go rather than before they go, is the more apt description of navigating. The term “space” itself, says Ingold, fails to accurately capture the realities of life and human experience. Instead, he writes, we are organisms inhabiting environments whose knowledge of the world is “forged in movement.” It’s us that bring places into being, rather than places existing in the abstract and empty notion of “space.”5

    The dominance of the cognitive-map theory has prevented a deeper understanding of human navigation.

Some skeptics of the cognitive-map theory came not from psychology or anthropology but from neuroscience. Howard Eichenbaum, a professor at Boston University until his untimely death in 2017, was a neuroscientist who studied the hippocampus and its function recording events for episodic memory, the remembrance of events from the past.6 He argued that the hippocampus functioned more in concert with time than space. He saw navigation as a memory task, involving the recording of sequences and events in time rather than computing relationships in Euclidean space. His experiments looking at the activity of hippocampal cells led him to think these cells “mapped” other dimensions of human experience. “Spatial cognition need not be Euclidean or linear,” he told me before he passed. “In children, it is very non-linear, they leave out stuff, expand spaces, do crazy stuff.” According to him, the evidence pointed to the idea that the hippocampus wasn’t a specialized spatial structure but had the ability to organize things in a temporal dimension and also “social space” or “musical space.” “It’s constructing spaces and navigating spaces that are not geographic space,” he said. “And that to me proves the generality of the hippocampus. The more I can show you, the less tenable the hippocampus as cognitive-map theory becomes.”

As our understanding of human cognition and particularly the hippocampus broadens, perhaps we’ll need to reach for new, unexpected metaphors to understand how we move through the world. The scholar Ruth Dalton and her co-authors recently wrote in Frontiers in Psychology that wayfinding draws upon many types of cognitive functions, but that it is also a social activity that involves collaboration between people, people-as-cues, symbolic artifacts, and communication.7 In Dalton’s analysis of all the ways that people influence one another’s wayfinding processes, she found that “these contributions are extensive and intricate in nature, and that their oversight thus far has distorted our understanding of wayfinding processes.”

Reaching beyond the cognitive map metaphor opens up new possibilities and ways of thinking about our direct experience. The next time you need to get somewhere, ignore the metaphor of a map in your head. Perhaps you’ll notice the ways that memory, perception, community, imagination, language, reasoning, decision-making, and emotion work together to get to your destination or back home. Maybe you’ll find that wayfinding leads to deep attachments between you and the environment you inhabit.

M.R. O’Connor is the author of Wayfinding: The Science and Mystery of How Humans Navigate the World, from which portions of this article are adapted. Her reporting has appeared in The New Yorker, The Washington Post, and UnDark, among others.

References

1. Heft, H. Way-finding as the perception of information over time. Population and Environment 6, 133–150 (1983); Heft, H. The role of environmental features in route-learning: Two exploratory studies of way-finding. Journal of Nonverbal Behavior 3, 172–185 (1979).

2. Andersen, P., Morris, R., Amaral, D., Bliss, T., & O’Keefe, J. (Eds.) The Hippocampus Book Oxford University Press (2007).

3. Heft H. The Ecological Approach to Navigation: A Gibsonian Perspective. In: Portugali J. (Ed.) The Construction of Cognitive Maps The GeoJournal Library, vol 32. Springer, Dordrecht (1996).

4. Heft, H. Environment, cognition, and culture: Reconsidering the cognitive map. Journal of Environmental Psychology 33, 14-25 (2013).

5. Ingold, T. Against space: place, movement, knowledge. In Kirby, P.W. (Ed.), Boundless Worlds: An Anthropological Approach to Movement Berghahn Books, Oxford, United Kingdom (2009).

6. Eichenbaum H. On the integration of space, time, and memory. Neuron 95, 1007–1018 (2017).

7. Dalton, R.C., Hölscher, C., & Montello, D.R. Wayfinding as a social activity. Frontiers in Psychology 10, 142 (2019).

8. Istomin, K.V. & Dwyer, M.J. Finding the way: A critical discussion of anthropological theories of human spatial orientation with reference to reindeer herders of Northeastern Europe and Western Siberia. Current Anthropology 50, 29-49 (2009)."]]></description>
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    <title>The Landscapes Inside Us | Robert Macfarlane | The New York Review of Books</title>
    <dc:date>2026-04-11T05:39:08+00:00</dc:date>
    <link>https://www.nybooks.com/articles/2021/07/01/wayfinding-landscapes-inside-us/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Our navigational ability as a species is closely connected to our ability to tell stories about ourselves that unfold both backward and forward in time."

[archived: https://archive.ph/RIvgM ]

"Reviewed:

Wayfinding: The Science and Mystery of How Humans Navigate the World, by M.R. O’Connor
St. Martin’s, 354 pp., $29.99

From Here to There: The Art and Science of Finding and Losing Our Way, by Michael Bond
Belknap Press/ Harvard University Press, 288 pp., $29.95; $17.95 (paper; to be published in August)

Nature Shock: Getting Lost in America, by Jon T. Coleman
Yale University Press, 329 pp., $30.00

It is a little-known fact that limpets are brilliant navigators. Renowned for their ability to hold fast, they are surprisingly mobile. When submerged by the incoming tide, limpets set out on a slow journey across the intertidal boulders of their habitat. They move using a single muscular foot, rather as snails do, and deploy a rough tongue-like organ, known as a radula, to scrape the algae and young seaweed they consume off the rock surface. Once they have finished a foraging journey, each of these eyeless monopods then navigates back across the boulder to its “home,” a site on the boulder’s surface where it has rotated its shell back and forth repeatedly, such that it has incised an outline of itself into the rock. There it securely settles into its groove, ready to endure another cycle of hammering waves and pecking gulls.

Animal navigation is rich with such miracles and puzzles. “The greatest migration on earth belongs to the Arctic tern,” M.R. O’Connor writes in Wayfinding, “a four-ounce argonaut that travels each year from Greenland to Antarctica and back again, a distance of some forty-four thousand miles.” Meanwhile, every twenty-four hours, billions of tons of biomass in the form of plankton undertake what O’Connor calls “an intentional vertical migration, rising to the surface of the ocean at twilight and descending at sunrise.” Bees, O’Connor notes, will meander out on long nectar-hunting trips, moving haphazardly from bloom to bloom, but when their work is done they will fly the shortest route possible back to the hive: the “beeline.” This remarkable spatial calculation is achieved despite bees being almost blind by human standards and having brains that weigh less than a milligram and contain fewer than a million neurons. Back at the hive they engage in what is known as the “waggle dance,” which appears to be a choreographic means of communicating complex wayfinding information to fellow bees.

The science of creaturely navigation is a contested research area, but as O’Connor reports, it is widely thought that many animals have what is called a “bio-compass” that allows them to use the Earth’s magnetic field to find their way. Magnetite has been found in the brains of mole rats, the upper beaks of homing pigeons, and the olfactory cells of rainbow trout. Live carp floating in tubs at fish markets tend to align themselves along a north–south axis. Red foxes mostly pounce on mice in a northeasterly direction. Dog owners, take note: your dog may well swing round to face north–south when it crouches to relieve itself.

Humans don’t possess inbuilt bio-compasses, but we do have something arguably more powerful: storytelling. Our remarkable navigational ability as a species is closely connected to our ability to tell stories about ourselves that unfold both backward and forward in time. For some evolutionary psychologists, this capacity for “autonoeisis”—what O’Connor describes as “the capacity to be aware of one’s own existence as an entity in time”—is what made us such good hunters. Faced with the tracks left by a prey animal, early humans were able to imagine beyond the immediately visible, reading those signs for what they might foretell as well as what they recorded: *This deer’s prints show it to be wounded…We are driving this herd of bison into a box canyon, where they will be trapped…*We excelled at tracking because we could generate what Michael Bond, in From Here to There: The Art and Science of Finding and Losing Our Way, calls “mental representations of the outside world that we can use to get around and orientate ourselves.”

“If we opened people up, we would find landscapes,” Agnès Varda observes in The Beaches of Agnès (2008), the autobiographical film she made when she was about to turn eighty, which tells a version of her life through the places she loved, among them the River Seine and the Belgian coastline. As metaphor, this is a gothic proposition: that we internalize certain terrains so fully they become part of us, visible to others only when the surgeon’s scalpel or the pathologist’s bone-saw begins its excavatory work. As physiology, it seems nonsense. Over the past half-century, however, neuroscientists have made a series of remarkable discoveries about the ways human brains perceive, process, and store our passage through space.

In 1971, Bond writes, John O’Keefe and Jonathan Dostrovsky isolated a new type of nerve cell in the brains of rats. These “place cells”—found in and around the hippocampus, the seahorse-shaped structure that sits deep in the temporal lobe of the vertebrate brain—seemed to be sensitive to where a rat was in its environment, and to be activated in certain locations or when facing in a particular direction. Further research identified different types of place cells, each with a specialty. There are “head-direction cells” that detect which way you’re facing, for instance, and “boundary cells” that spark up when you are a certain distance from a wall or an edge, like the warning sensors that beep when you’re about to reverse your car into a fire hydrant.

It is now thought that the human hippocampus—which also contains place cells—not only responds in real time to external cues, such as landmarks or thresholds, but also creates and stores cognitive maps of places and routes between them, thereby enabling navigation as well as orientation. Memory is deeply and mysteriously involved in this work; these cognitive maps are able to retain feelings of recognition and association, and are retrievable even when one is not in the place where they were originally made. This is what prevents us from having to renavigate familiar places, guessing our way from kitchen to lounge each time we make that brief journey in our own homes. This is what allows me, during sleepless nights, to mind-walk my way along a chain of remembered paths from the foothills to the fell-top of a given mountain in the Lake District.

Both Bond and O’Connor trace the art of navigation back to the first human wayfinders, those groups of hunter-gatherer Homo sapiens who migrated out of Africa perhaps as long as 270,000 years ago, gradually spreading to live on every continent on the planet—as well as at sea and in space—adapting to new environments as they went, and over millennia developing sophisticated means of wayfinding in such disorienting environments as tundra, desert, ice cap, and ocean. “For the majority of our species’ existence,” notes O’Connor, “we traversed the earth using the landscape itself as a guide.” “We are explorers to the bone,” writes Bond, “and our spatial abilities—which, believe it or not, we still possess, despite our modern dependency on GPS—are fundamental to what makes us human.”

We might pause here on the grounds that any overarching proposition about “what it means to be human” is likely to be problematic. We will also want to know exactly what is meant by “wayfinding.” O’Connor characterizes it as a “science,” Bond calls it an “art,” and both of them celebrate it as the use, as O’Connor puts it, of “experience, habit, exploration, paper maps, signage, word of mouth, and trial and error to find [one’s] way around.” Wayfinding, she writes, is “an activity capable of engaging with and attending to places and nourishing relationships and attachments to them,” and among its benefits are enhanced sociality and good hippocampal health. It is definitely not—in the opinion of these writers—the deputation of navigational intelligence to a handheld device, such that one stumbles the streets in a zombied stupor, head inclined in compliance with the blue dot and a sotto martinet voice, causing Jane Jacobs’s famous “sidewalk ballet” to morph into something more like “sidewalk dodgems”: the collisions and confusions of urban walkers whose attention is, as O’Connor puts it, “seduced downward to our devices and inward to individualness.”

One of the many strengths of O’Connor’s book is its respectful attention to traditional methods of wayfinding. In the course of her research, she traveled to the Arctic, Australia, and the Pacific islands: three regions where traditional wayfaring and navigational skills are still practiced or are being reinvigorated as part of a broader cultural decolonization process. Colonial cartography—which reached its nineteenth-century apex in the British Raj’s “Grand Trigonometrical Survey” of India—tries “to chart and map unknown territory,” in O’Connor’s phrase, annexing new domains into a preexisting gridwork and assigning new place-names in a drive for standardization, like the Anglicization of Irish place-names by nineteenth-century Ordnance Survey officers, so memorably dramatized in Brian Friel’s play Translations (1980).

Indigenous navigators, by contrast, tend to develop terrain-specific techniques that are highly attuned to local indicators, and that use multiple modes and media (storytelling, written or drawn maps, weather signs) to create sophisticated compound systems for moving safely and well between places, often in harsh and hazardous environments. Over centuries, for instance, as O’Connor records, the Caroline Islanders of Micronesia developed the ability to read wave swells to determine the direction of land over the horizon. They combined this with detailed knowledge of “animals, reefs, wind, the sun, and, most important, stars” to create “vast mental maps of all the islands’ spatial relationships to one another” in their widely scattered archipelago. Navigators would memorize star “courses”—the “points on the horizon where sequences of stars rise or set over an island”—and use these to make routes between particular places, according to a system called etak. The most accomplished navigators can commit to memory star courses for over a hundred islands, totaling routes spanning several thousand miles.

For Bond and O’Connor it was the first decade of the 2000s, when GPS-enabled phones and vehicles became common, that we began seriously to degrade our abilities as wayfinders. In Nature Shock: Getting Lost in America, Jon T. Coleman locates that degradation much earlier, between 1860 and 1887, when he claims “the ground shifted under Americans’ spatial cognition.” During these decades, a vast logistical and communication matrix—including the 15,000 miles of telegraph line built by the US Military Telegraph Corps during the Civil War—knitted the country together from coast to coast, creating a network of fixed points nationwide, with reference to which a growing number of individuals could be located. From then on, Coleman writes, North Americans no longer inhabited “relational space, where people navigated by their relationships to one another,” but rather “individual space, where people understood their position on earth by the coordinates provided by mass media, transportation grids, and commercial networks.” He suggests that “the best vantage point to see this transition and thereby to understand its consequences is on the edge of those spaces where people sometimes got terribly lost.”

The fascinating early chapters of Nature Shock focus on the first century and a half of settler colonialism in America, when contrasting practices of wayfinding played out within overlapping terrains of knowledge and ignorance. “While the Christians aspired to rise above the earth,” Coleman notes drily of the New England colonists in the 1630s, “they required Indian help to navigate the woods.” The later chapters of the book reprise a familiar argument, whereby in the late nineteenth and twentieth centuries the rise of industrial capitalism created a perception of “the modern wilderness” as “a romantic space where individuals might heal themselves and lose themselves.”

As Coleman tells it, from the early twentieth century on, national and state parks became designated areas where affluent urbanites, mostly white, might play at both wayfinding and disorientation. “Wild” nature was first conceptualized and then monetized as a site of “individual freedom, escape, and disconnection.” Lostness became repurposed as therapeutic, even exhilarating—but only when one could quickly find a way back to civilization. Thoreau, naturally, had a bon mot on this long before it became fashionable: “It is a surprising and memorable, as well as a valuable experience,” he wrote in Walden, “to be lost in the woods at any time.” John Billington, a young English colonist, would not have agreed: in 1621, out in the countryside around the Plymouth Colony, he “lost him selfe in the woods and wandered up and downe some five days, living on berries and whatever he could find,” before being discovered by a native Nauset group, who traded him back for knives, beads, and the promise of better conduct on the part of the settlers.

The art of getting lost is increasingly hard to master. Between 2010 and 2014, the number of GPS devices in existence more than doubled, from 500 million to 1.1 billion. Some market predictions foresee 7 billion GPS devices by 2022, as smartphone use further accelerates in India, China, and South America. If unsure of your location in a new environment, you can now locate yourself in seconds by consulting a GPS-enabled device, which consults with multiple satellites and ground stations to pinpoint itself to within a few feet on the Earth’s surface, indicating your position with that pulsing blue dot. Cartographically speaking, the blue dot is a perfect example of solipsism: I am here, and the given world will reorganize itself around me as I move. If you wish to travel anywhere, “turn-by-turn” navigation will then relieve you of the need to route-find with deductive reference to your surroundings, as you proceed in obedience to the instructions of a synthesized voice: In one hundred yards, turn left…

“Travel today is a condition of advanced capitalism,” declares Tim Ingold, an anthropologist interviewed by O’Connor. All three books argue that wayfinding is resistant to capitalism’s greedy colonization of every aspect of human experience. Ingold goes on to say, as O’Connor describes it, that today’s “technology-drenched” modes of travel are driven by a “relentless goal of greater efficiency and convenience,” and part of the “further commodification of our lives.” A walk in the woods is wasted time because it isn’t productive, unless of course you instrumentalize it as a mindful means of enhancing your productivity when you return to the desk. A run along the river must now be tracked, logged, and biometrically analyzed, then Instagrammed. A train or plane journey can’t be spent daydreaming, conversing, or even (whisper it) being bored, for this is time that could be spent on the laptop, catching up or getting ahead. The cultural theorist Sianne Ngai has named this impulse always to perform productivity, even when one is supposedly at rest or play, “zaniness.”

 For Bond and O’Connor, good wayfinding is anti-zany.

Does it matter that a powerful navigation device has been added to our cyborg lives, already vastly extended in time and space by countless technological prostheses, from pacemakers to desktop computers? Being lost is a deeply unpleasant experience, as you’d know if it’s ever happened to you. The word “panic” comes from the ancient Greek panikos, in reference to the goat-god Pan, whose presence caused sudden, irrational fear in those who entered his disorienting woods and forests. “Bewilderment” is an eighteenth-century coinage, meaning “thorough lostness”; to “wilder” is to go astray, to lose one’s path.

In his history of “getting lost in America” Coleman uses the phrase “nature shock” to register the severity of anxiety produced by being lost, and records scores of examples of hunters, walkers, and even Native scouts who have testified to its incapacitating effects. Bond concurs: “People who are truly lost…lose their minds as well as their bearings,” suffering “visceral thought-distorting fear.” While O’Connor acknowledges the countless ways in which GPS has saved and enhanced lives, from a global reduction in shipwrecks and the rescue of refugees on small boats to the joy in the freedom it makes possible during recreational travel, all three writers have grave concerns about the effects of GPS-enabled smartphones.

Coleman argues that “smartphones are making us dumber, atrophying our hippocampi”; their rise has inaugurated a “monstrous transformation,” “melt[ing] space and minds,” leaving us staggering in the shallows of a reduced attention span and infantilizing dependence on tech. Bond worries about GPS’s consequences for “cognitive health,” and approvingly quotes an Italian dementia researcher, Veronique Bohbot, who refuses to use satellite-navigation devices to tell her where to go. Bohbot encourages people, Bond says, to “exercise their spatial faculties” because they’ll appreciate the benefits “a few decades down the line.” O’Connor also cites Bohbot, and ventures that “the scientific literature so far indicates a possibility that a total reliance on GPS technology could over time put us at higher risk for neurodegenerative disease.”

Bond describes a famous experiment from 2000, in which Eleanor Maguire, a neuroscientist at University College London, measured the sizes of the hippocampi of trainee taxi drivers in London preparing for the formidable test known as “the Knowledge.” In order to become a licensed London cabbie, you must memorize the relative positions of, and optimal routes between, the tens of thousands of streets and landmarks that lie within a six-mile radius of Trafalgar Square. Drivers are rigorously tested on their mastery of the Knowledge before being issued a license. It usually takes a student four years to go from start to success, and the requirement remains part of the licensing procedure today; cabbies and their teachers proudly point out that in comparative tests, a human with the Knowledge regularly beats a GPS-plotted route for speed and efficiency. Maguire found that during the period of intense navigational and mnemonic effort involved in studying for the Knowledge, the hippocampi of the trainee drivers grew. A follow-up experiment determined that in retired cabbies, who no longer daily used their wayfinding powers, the hippocampus had returned to a “normal” size.

It is a wonderful thought: that we might physiologically enhance our capacity as navigators by thinking harder about navigation, much as athletes train to improve their aerobic capacity or twitch muscles. But some troubling questions arise. If the hippocampus develops in response to intense exercise of its navigational and orientational functions, will it therefore atrophy if chronically underused? What would happen if, say, after tens of thousands of years spent regularly exercising the hippocampus in the course of everyday life, a species were suddenly to delegate the majority of its navigational tasks to an external device?

Fears of the “monstrous transformations” performed by tech upon the human are staples of the history of science from Prometheus to Frankenstein, so it’s worth being skeptical of these unproven claims about GPS’s mind-melting consequences. But the history of human navigation is so long, and that of mass personal GPS use so short, it does seem important to assess what might be lost when we cease being able to be lost. O’Connor puts it well:

<blockquote>None of us is exempt from the ramifications of the device paradigm. We all seem to find it extraordinarily difficult to step outside the onslaught, to create the distance and perspective between us and our devices that might allow us to question what cultural or cognitive price is being paid in return for convenience.</blockquote>

In July 1841 the poet John Clare escaped from High Beach Asylum in Epping Forest, on the outskirts of London, and set out to walk to his home in Northborough, about eighty miles away. At the time, Clare was in his late forties and mentally unwell. He had been in High Beach for four years. Although his wife, Patty, was alive, he believed himself to be searching for an imaginary second wife, a version of his childhood sweetheart, Mary Joyce, who had died three years earlier. He suffered auditory hallucinations on the road. He ate grass for sustenance, finding it to “taste something like bread.” Footsore and confused, he continued on until he reached Northborough. The walk took him four days.

In “Journey Out of Essex”—a minor epic of English travel writing—Clare described how he slept by the edge of the road each night, taking care to lie with his head pointing north, so that he would know which way to walk when he woke. That image has stayed with me since I first read Clare’s account twenty years or so ago: a man lost in mind, nevertheless seized by a homing instinct, and with his body a quivering compass needle that settled on north each night. Five months after reaching Northborough, Clare was certified insane on the grounds of being “addicted to poetical prosings.” He was committed to Northampton General Lunatic Asylum, where he stayed until his death in 1864. His last words were “I want to go home.”

Mental illness can result in a loss of bearings so drastic that one’s footing in the given world slips and the moorings of the mind loosen. Yet within such bewilderment lucidities persist. Clare could remember his route home, though he did not recognize his wife when he met her on the outskirts of Northborough. My grandfather, lost in the mists of dementia in the final years of his life, found it hard to recall what he had had for breakfast but could reliably give the names, heights, and ranges of mountains he had climbed in his youth, and walk in memory back up Himalayan valleys he had not entered for half a century.

In the opening pages of From Here to There Bond describes how his grandmother, who also suffered from dementia, in the final weeks of her life “repeatedly used the phrase ‘Am I here?’” His book is both scientific and personal. Much of it is spent patiently explaining the neuroscience of wayfinding and spatial awareness for laypeople, with the calm tone of a seasoned science writer. But gradually, between and within the explanatory sections, Bond quietly and movingly discloses what I take to be his real preoccupation, which is Alzheimer’s disease and other forms of dementia. His book is an attempt to answer his grandmother’s question, which is also everyone’s question.

Alzheimer’s is a voracious type of dementia that consumes the place cells of the hippocampus. Once this begins, Bond writes, “patients have trouble creating cognitive maps of new places and recalling maps of familiar ones.” The disease’s ability to disrupt the brain’s navigation and orientation system is so acute that researchers are exploring whether spatial tests might be used to diagnose it earlier than any other forms of assessment. “The tragedy for Alzheimer’s patients,” as Bond puts it, “is that the compass they have always had is now fading, and their map is shrinking. Disorientation becomes their default state, leaving them lost in places they have always known.” This contributes to the distress—variously expressed as frustration, anxiety, anger, and violence—that sufferers feel: “They are incapable of finding their way anywhere and can be lost even in their own homes.”

Covid-19 has administered a global “nature shock,” leaving billions of us disoriented even in familiar surroundings. During full lockdown, we wandered our homes like the narrator in Xavier de Maistre’s mock-epic Voyage Around My Room (1794), who for forty-two days finds himself confined to his chamber, where he would “traverse the room up and down and across, without rule or plan.” Meanwhile, many countries—including China—have used the pandemic to ramp up their means of tracking and tracing citizens, making it even harder to get lost should one ever wish to. Invoking feichang shiqi, “extraordinary times,” the Chinese Communist Party is now using facial recognition technologies, “health coding,” and smartphone tracking to increase surveillance of its citizens: state security camera networks can segment facial-recognition data into dozens of sensitive subcategories, including eyebrow size, skin color, and ethnicity.

In Nature Shock, Coleman writes:

<blockquote>Thoreau urged his audience…to reconsider the settled spaces they inhabited…. “Not till we are lost, in other words, not till we have lost the world, do we begin to find ourselves, and realize where we are and the infinite extent of our relations.”</blockquote>

Thoreau loved paradox, sometimes too much. It helps him find his mark here, though: one might expect our current lostness to test our self-reliance and glorify the individual, but in fact it proves our entanglement and reveals our codependence. When lost, we most of all need help.

Underlying all three of these books is a deep belief in the importance of collaboration and cooperation between humans and their environments, as well as between humans and other humans. Having read them, I’ve come to think that we might best imagine wayfinding not as a skill or art but as an ethic. The abilities that are cultivated in wayfinding—imagining things from different viewpoints, moving the mind backward and forward in time, seeing situations from other perspectives, weighing alternatives subtly against one another before making the best decisions, seeking information from others and giving it freely in return—might be the same abilities that contribute to a resilient, equitable community or polity. If this is wayfinding, then we need it now more than ever."]]></description>
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    <title>M.R. O'Connor - Wayfinding: The Science and Mystery of How Humans Navigate the World - YouTube</title>
    <dc:date>2026-04-09T23:39:07+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["M.R. O’Connor is a graduate of Columbia University’s Graduate School of Journalism who writes about the politics and ethics of science, technology and conservation. She is the author of two acclaimed books about the cutting edges of contemporary scientific research, with a third on the way. Her first book, Resurrection Science: Conservation, De-Extinction and the Precarious Future of Wild Things (St. Martin’s Press, 2015) and was one of Library Journal and Amazon’s Best Books of The Year. Her second book, Wayfinding: The Science and Mystery of How Humans Navigate the World (St. Martin’s Press, 2019) is an exploration of navigation traditions, neuroscience and the diversity of human relationships to space, time and memory. Its writing was supported by the Alfred P. Sloan’s Program for the Public Understanding of Science, Technology & Economics. About the book, Kirkus Reviews writes that “O'Connor talked to just the right people in just the right places, and her narrative is a marvel of storytelling”; Nature explains that “[O’Connor walks the labyrinth of the brain’s time-and-space-mapping hippocampus. And, on the road, she meets astrophysicists, anthropologists and traditional wayfinders — such as Bill Yidumduma Harney of Australia’s Wardaman culture, who steers by thousands of memorized stars”; and Science notes that “O’Connor’s coverage of the cognitive map theory… is deep and broad.” She is currently writing a book called Ignition (Bold Type Books) on fire ecology and prescribed burning, for which she became certified as a wildland firefighter.

Her work has appeared online in The Atavist, Slate, Foreign Policy, The New Yorker, Nautilus, UnDark and Harper’s. A pair of recent essays for The New Yorker include “A Day in the Life of a Tree” and “Dirt Road America,” a feature piece about Sam Correro, who has spent decades stitching together maps of continuous pathways of dirt roads across the United States. In 2008/2009, O’Connor served as a reporter for The Sunday Times, an English-language newspaper in Colombo, Sri Lanka. Her investigative reporting on topics like disappearances in Sri Lanka’s civil war, global agriculture trade in Haiti, and American development enterprises in Afghanistan have been funded by institutions such as the Pulitzer Center on Crisis Reporting, The Phillips Foundation and The Nation Institute’s Investigative Fund. For a long time, she made her bread and butter as a stringer covering crime, courts and breaking news in New York City for publications such as The Wall Street Journal and New York Post, and covered the criminal justice beat for the online investigative site The New York World. She is. She lives in Brooklyn, NY with her partner, the screenwriter Bryan Parker, and their two sons.

Sponsored by the College of Science, Technology, Engineering and Mathematics, the Department of Psychology, the School of Communication and the Honors Program."]]></description>
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<item rdf:about="https://orionmagazine.org/article/an-aroma-most-beguiling/">
    <title>An Aroma Most Beguiling - Orion Magazine</title>
    <dc:date>2026-04-05T06:06:57+00:00</dc:date>
    <link>https://orionmagazine.org/article/an-aroma-most-beguiling/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["On flowers, perfume, and the science of smell"]]></description>
<dc:subject>smell scent science flowers perfume davidgeorgehaskell 2026 subconscience humans brain conciousness culture biology aromas senses sensory multisensory perfumes plants memories memory ecology</dc:subject>
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<item rdf:about="https://millennialsarekillingcapitalism.libsyn.com/the-revolt-eclipses-all-the-world-has-to-offer-by-idris-robinson">
    <title>Millennials Are Killing Capitalism: The Revolt Eclipses Whatever The World Has to Offer with Idris Robinson</title>
    <dc:date>2026-04-04T18:20:59+00:00</dc:date>
    <link>https://millennialsarekillingcapitalism.libsyn.com/the-revolt-eclipses-all-the-world-has-to-offer-by-idris-robinson</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this episode, we are joined by Idris Robinson to unpack his book, The Revolt Eclipses Whatever the World Has to Offer [https://massivebookshop.com/products/9781635902433?_pos=1&_sid=db620e222&_ss=r ], a searing meditation on race, revolt, civil war, and the psychic wreckage of American life.

Reflecting on the 2020 uprisings, Robinson challenges the myth of Black leadership, reframes racial violence through the lens of a “morbid libidinal economy,” and argues that revolution is as much a transformation of the human spirit as it is a political event. Drawing on the legacies of Black insurgency, Robinson interrogates liberalism, identity politics, and the hollowing out of American cities—while pondering on what it would take to make life human again in a society built to dehumanize. He argues that racial violence, especially spectacular acts of white supremacist brutality. cannot be adequately explained by frameworks like identity politics, intersectionality, or privilege theory. Instead, these acts emerge from repressed desires and psychic forces intrinsic to white supremacy. The 2020 uprisings, in this sense, exposed both emancipatory and repressive violence rooted in these deeper libidinal dynamics.

Robinson also reflects on his personal trajectory, from Occupy Wall Street through development as a theorist, where he grounds his meditation on revolt as humanizing forces. He argues that American capitalism produces profound isolation, psychic damage, and undead social beings, hollowed out by commodification. Uprisings momentarily restore humanity by breaking atomization and re‑creating collective meaning.
 
On strategy, Robinson challenges traditional socialist models of seizing the “means of production,” arguing instead that modern revolt must focus on logistics and infrastructure: transport hubs, electrical grids, supply chains, and urban circulation. He emphasizes blockades, control of space, and understanding the built environment as key to sustaining insurrection in a post‑industrial economy. We devote substantial attention to Robinson’s provocative argument that civil war is not a future possibility but a current condition in the United States. Drawing on classical theory, Black radical thought, and historical analogy, he frames civil war as the collision of public (political) and private (libidinal, racial, familial) spheres. While acknowledging its violence and trauma, Robinson argues that fracture and decentralization may paradoxically make revolutionary transformation more achievable, pointing to Reconstruction after the U.S. Civil War as the most emancipatory period in American history.

Idris Robinson is a philosopher from the New York hinterlands. For over a decade, he has written extensively on crisis and revolt. He is the author of The Revolt Eclipses Whatever the World Has to Offer (MIT Press / Semiotext(e)) and Escritos desde la tierra baldía (Irrupción Ediciones). He is currently an Assistant Professor of Philosophy at Texas State University, where he is completing a monograph-length study on the progression of Ludwig Wittgenstein’s philosophy. He is currently undergoing a legal battle with TSU after the school violated his constitutional rights by ending his contract after he gave an off-campus Pro-Palestine talk [https://www.theguardian.com/us-news/2026/mar/25/professor-texas-state-university-israel-palestine ]. 
 
If you like what we do and want to support our ability to have more conversations like this. Please consider becoming a Patron at patreon.com/millennialsarekillingcapitalism. You can do so for as little as a 1 Dollar a month. 
 
Links:

Order the book from Massive Bookshop
https://massivebookshop.com/pages/about-us

IdrisRobinson.me 
https://idrisrobinson.me/

About Idris Robinson's case against Texas State University
https://www.theguardian.com/us-news/2026/mar/25/professor-texas-state-university-israel-palestine

Support Idris Robinson's Legal Fund
https://www.givesendgo.com/GKRFR "]]></description>
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<item rdf:about="https://thebaffler.com/latest/think-nothing-of-it-wright">
    <title>Think Nothing of It | Webb Wright</title>
    <dc:date>2026-04-01T03:59:35+00:00</dc:date>
    <link>https://thebaffler.com/latest/think-nothing-of-it-wright</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Whenever a new technology drops, humans can tend to panic. In Plato’s Phaedrus (written in the fourth century BCE), Socrates tells the story of an Egyptian god who invents the art of writing and tries to bestow it as a gift to humanity. They’re less than thrilled. “This discovery of yours will create forgetfulness in the learners’ souls, because they will not use their memories,” Thamus, a local king, complains. “They will appear to be omniscient and will generally know nothing . . . having the show of wisdom without the reality.”

Twenty-four centuries later, amid the disorientation of the AI boom, this argument is relevant once again. The arrival of ChatGPT in late 2022 sparked a debate around whether the technology will supercharge human creativity and critical thinking or effectively replace them as it automates an increasingly broad range of cognitive tasks. Tech companies breathlessly promote AI as an end to menial drudgework, liberating our attention for more engaging and meaningful pursuits. Some of its more devoted proselytizers go further, claiming it’ll be a near-panacea to humanity’s most pressing problems: cancer, climate change, loneliness, poverty, etc.

Any “societal disruptions” encountered along the way are scrupulously downplayed as the justifiable costs of a worthwhile future. “There will be very hard parts like whole classes of jobs going away, but on the other hand the world will be getting so much richer so quickly that we’ll be able to seriously entertain new policy ideas we never could before,” OpenAI’s Sam Altman avowed last year in a blog post. Altman and other AI boomers often invoke what they regard as a key lesson of history: that every disruptive technology—the printing press, photography, calculators, the internet—unsettles some portion of the population when it first appears (hence the “disruptive” part), but gradually everyone adjusts to a new equilibrium. That which initially seemed scary soon becomes mundane, and eventually it’s hard for us to imagine what life must’ve been like without it. So, too, with AI, the true believers argue: “Humanity is close to building digital superintelligence, and at least so far it’s much less weird than it seems like it should be,” Altman continued.

There’s an implicit assumption behind this techno-optimistic historical narrative, and it’s now being drilled harder than ever: This is the unavoidable next stage in technological evolution, so you may as well just accept it.

It’s a line of thinking born less from an accurate reading of history than from financial pressure: AI developers like OpenAI desperately need to keep attracting capital and users at a time when many of them have yet to become profitable, and when the future of their industry—all the bluster notwithstanding—is very much an open question. It also elides another important, and far less comforting, historical lesson: the mass adoption of any new technology, by definition, entails the loss of some aspect of human agency. Thamus had a point: Even if few of us today would argue that we should jettison writing altogether, there’s a very strong case to be made that we moderns don’t have the capacity for memory that our ancient ancestors did, with their reliance upon vast oral traditions and mythologies passed down from one generation to the next. For better or worse, technology becomes a prosthesis. “Men have become the tools of their tools,” Thoreau wrote at the peak of the Industrial Revolution.

To be clear, I’m neither a Luddite nor an AI doomer. We’re a technological species; inventiveness is intrinsic to human nature. And given enough time, I believe we inevitably would’ve found a way to build intelligence, or at least something that looks a lot like it, into machines. I also consider AI legitimately useful in some respects. But like many others, the steady creep of AI into the fabric of everyday life often leaves me feeling deeply unsettled. Not so much for the obvious reasons, like its tendency to hallucinate or to be comically obsequious—those are bugs that are being worked out with every new model. The really disturbing thing is how well it often works, the mind-numbing convenience it affords.

AI can already automate many of the day-to-day workflows of professionals working in fields like software engineering, finance, and customer service, and some of the technology’s more vocal proponents—like Altman and Anthropic CEO Dario Amodei—predict that in the not so distant future most businesses will require much fewer human employees as they outsource critical tasks to semiautonomous “agents.” In February, Block CEO Jack Dorsey announced he was laying off over four thousand employees—close to half the company’s total headcount—due to the growing capabilities of AI: “We’re already seeing that the intelligence tools we’re creating and using, paired with smaller and flatter teams, are enabling a new way of working which fundamentally changes what it means to build and run a company,” he wrote in an post on X, “and that’s accelerating rapidly.” It will be years before the consequences of this rising tide of automation on the economy become clear, but its effects on human psychology are already beginning to show. Plato’s words ring like a warning: They will appear to be omniscient and generally know nothing.

Friction, a catchall term for superfluity in the user experience, has become a pejorative in the modern tech industry: something to be rooted out and eliminated, like weeds from a garden. Chatbots and agents, we’re endlessly told, can remove hassle and frustration not only in our jobs but also in our personal lives. The ultimate vision of artificial general intelligence, or AGI—the goal to which every major AI lab is ostensibly moving toward—is to automate any cognitive task the human brain can do (or according to another definition, all economically valuable labor). By that logic, any kind of challenge a human being might grapple with, be it psychological or physical, is recast as a market opportunity. Friction-removal is big business, and business is a-booming.

Big tech’s promise of AI as the end of friction, of course, hinges on the presumption that friction is inherently a bad thing. This is yet another argument we’d be wise not to accept at face value. Some studies, in fact, have already strongly suggested the opposite—that friction is healthy and that we get rid of it at our peril.

In January of last year, Michael Gerlich, a professor at the Swiss Business School, published the results of a study which found “a significant negative correlation between frequent AI tool usage and critical thinking abilities,” especially among younger users. Gerlich interviewed over 650 people across a range of education levels and ages and concluded that while AI can provide some educational benefits (by generating personalized lesson plans, for example), it also undermines more reflective thought through “cognitive offloading,” a phrase coined almost a decade earlier by psychologist Evan Risko and cognitive neuroscientist Sam Gilbert—basically, outsourcing the most difficult and therefore productive parts of thinking onto a machine. “The pervasive availability of AI tools, which offer quick solutions and readymade information, can discourage users from engaging in the cognitive processes essential for critical thinking,” Gerlich writes. A few months later, that conclusion was echoed in a report published by a team of researchers from none other than Microsoft, which showed that the more confidence that “knowledge workers” placed in AI, the less likely they were to exhibit strong critical thinking skills. Dependence upon the one seemed to be coming at the expense of the other.

Another recent study, which has yet to be peer-reviewed, took things one step further by actually peering into the brains of people who are actively using AI. The researchers used electroencephalography (EEG) to map the brain activity of three separate groups of subjects, all of whom were asked to write a short essay. The first had access to ChatGPT, which they could interact with as they wrote; the second was able to use Google and other online search engines (with AI-generated responses deactivated); and a third “brain only” group had access to neither of those digital tools. The results showed higher levels of activity between brain regions in the third group compared to the first two, indicating that they were getting more cognitive exercise. The LLM-assisted group also reported a lower sense of ownership over what they’d written, and many of them weren’t able to accurately quote a single passage from their essay. The use of AI to work through some of the more difficult parts of writing, the researchers concluded, induced a “metacognitive laziness”: a diminished motivation to think about how we’re thinking.

“AI tools that generate essays without prompting students to reflect or revise can make it easier for students to avoid the intellectual effort required to internalize key concepts, which is crucial for long-term learning and knowledge transfer,” the researchers wrote. In other words, using AI to bypass the time and effort required to grapple with an intellectual problem might feel productive in the short-term, but those cognitive shortcuts add up. Eventually, you could be standing in front of a gap that you can’t cross without the help of a chatbot.

This is all a bit discouraging, but it isn’t surprising. Of course a tool that’s built to take on cognitive work on our behalf is going to cause some degree of mental “laziness,” at least among its more active users. Again, this has been a theme of technology through the ages: tool use takes its toll on human agency.

Speaking of human agency, it’s important to bear in mind that AI per se doesn’t erode critical thinking skills, memory, or any other ability that humans pride themselves on. It’s how we use it that matters. And despite the inevitability narrative being pushed by Silicon Valley, we still have a choice in this regard.

Another team of researchers from the Georgia Institute of Technology and the University of California San Diego has shown that when used to strategically cultivate friction rather than bypass it, AI can nurture reflective thinking and cognitive flexibility. In a paper posted in September, they described their experiment with an AI tool called “Socratic Mind,” designed not to provide users with quick answers but to draw out their own reasoning capabilities through the style of questioning pioneered by Socrates.

A cohort of students interacted with Socratic Mind while completing an online computer science course, and the system would respond with what were supposed to be constructive follow-up questions. Just as Socrates tried to lead his interlocutors to a definition of justice or wisdom through dialectic (elenchus in Greek), this AI system would respond to, say, a question about debugging a line of code with another question intended to spark deeper thought. (Think: “And why do we get this specific error message?”) The researchers found that this friction-friendly use of AI improved the students’ output quality, underscoring the technology’s “promising role in fostering deep engagement, personalized learning, and scaffolding when used interactively.” This hints at what’s already becoming a growing trend in the age of AI: intentionally fostering some forms of friction to preserve cognitive autonomy and as a kind of mental moat against the encroachments of automation.

In early 2024, behavioral design researchers Zeya Chen and Ruth Schmidt posted a paper laying out what they call a “positive friction model” for human-AI interaction. They argue that through the use of “behavioral speed bumps”—design features which cause momentary, reflective pauses for users—AI developers can build products that foster well-being rather than dependency. Chen and Schmidt draw upon real-world experiments aimed at intentionally slowing down a process which might otherwise be ripe for automated acceleration, such as Dutch kletskassas, or “chat checkouts,” in which supermarket customers take their time and interact with a human cashier rather than rushing through an automated checkout process. So-called “friction-maxxing” is a thing now too.

But phrases like positive friction and friction-maxxing come off as oxymoronic in a culture that places a premium on convenience at every turn. Chatbots, at least as they’re currently trained, optimize for engagement, not psychological health. Developers might eventually start prioritizing AI tools trained to leave room for a healthy amount of friction à la Socratic Mind, but that seems unlikely to happen anytime soon.

At the very least, the positive friction model can plant a seed, enabling us to envision an alternative vision of the future that is much more worthwhile than the one being pushed by the AI boomers. The need to invent new technologies may indeed be innate to human beings, and it’s true that we have an unrivaled ability to normalize the abnormal. But it’s a very big leap to take those two tenets of human nature as the justification for the claim that AI is a historical, even evolutionary inevitability.

This is one of the more disturbing qualities of the so-called AI boom: in a rhetorical sleight-of-hand that makes a mockery of human agency, it’s presented as if it were unavoidable. Silicon Valley likes to play the part of that god from Plato’s parable, the bringer of new technology from on high. But there is no god of technology, only human choices; no inevitabilities in the future of AI, only clever marketing schemes trying to convince us otherwise."]]></description>
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<item rdf:about="https://www.themarginalian.org/2026/03/21/wayfinding-m-r-oconnor/">
    <title>Place, Personhood, and the Hippocampus: The Fascinating Science of Magnetism, Autonoeic Consciousness, and What Makes Us Who We Are – The Marginalian</title>
    <dc:date>2026-03-24T19:54:17+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["The psychological, neurocognitive, and geophysical underpinnings of these astonishments are what M.R. O’Connor explores in Wayfinding: The Science and Mystery of How Humans Navigate the World (public library) — a layered inquiry into the science and cultural poetics of how we orient in space and selfhood, illuminating the stunning interpenetration of the two."]]></description>
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</item>
<item rdf:about="https://afraw.substack.com/p/first-dig-the-latrines">
    <title>First, Dig the Latrines - by afra - Concurrent</title>
    <dc:date>2026-03-18T00:44:08+00:00</dc:date>
    <link>https://afraw.substack.com/p/first-dig-the-latrines</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The Morning Star of Lingao is China's cult industrial time-travel novel. Its main author has some thoughts on AGI, power, China's media landscape, and the end of most jobs"

...

"What follows is my recent conversation with Ma Qianzu. We discussed the following topics:

• The Lingao origin story, the BBS community, engineering experience, digging latrines

• Political philosophy of Lingao: transparency, productive forces, aristocratic rule, Marxism

• Wenzhou high-speed train crash, the “industry party” label, media as rational actor, populism vs. democracy

• AGI timeline, human bifurcation, mass displacement, the brain’s peripheral device, and longevity

• Censorship, the black room, and navigating the Chinese media environment"]]></description>
<dc:subject>afrawang 2026 sciencefiction scifi maqianzu guancha bilibi afrazhaowang writing howwewrite literature marxism transparency philosophy politics politicalphilosophy agi ai artificialintelligence displacement brain longevity censorship media bbs experience themorningstaroflingao lingao artificialgeneralintelligence</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:6f0675bcecbe/</dc:identifier>
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</item>
<item rdf:about="https://www.youtube.com/watch?v=iUyQyfz_gtE">
    <title>You've Been Lied to About Addiction | The Gray Area - YouTube</title>
    <dc:date>2026-03-10T00:14:01+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=iUyQyfz_gtE</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Addiction is one of those words that seems obvious until you try to explain it. We tend to fall back on two simple stories. Either addiction is a moral failure or it’s a brain disease that robs people of agency entirely. But neither of those stories feels complete.

Today’s guest is philosopher Hanna Pickard, author of What Would You Do Alone in a Cage With Nothing But Cocaine? Pickard argues that it’s a harmful mistake to treat addiction as either sin or sickness. Instead, it’s a form of behavior that’s shaped by trauma, isolation, identity, social conditions, and often deep psychological pain.

Sean and Hanna talk about her theory of addiction and why our society has built the cage that so many people are trying to escape.

Host: Sean Illing (@SeanIlling)
Guest: Hanna Pickard, author of What Would You Do Alone in a Cage With Nothing But Cocaine?

YouTube Chapter Titles
5:08 Writing about addiction
8:44 Defining addiction
15:23 Wanting something vs. being addicted
20:15 Agency and responsibility
31:15 Untangling blame and responsibility
38:33 Support structures and accountability"]]></description>
<dc:subject>hannapickard seanilling addiction 2026 agency responsibility blame accountability supportstructures society trauma isolation identity socialconditions psychology self-harm recovery moralism science medicine health suicide healthcare freewill treatment publichealth us punishment choice judgement care concern respect answerability condemnation hostility stories storytelling institutions drugs narrative alcoholism change self-improvement grouptherapy therapy relationships compassion empathy philosophy presdisposition brain</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:33e48b833428/</dc:identifier>
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</item>
<item rdf:about="https://www.noemamag.com/the-mythology-of-conscious-ai/">
    <title>The Mythology Of Conscious AI</title>
    <dc:date>2026-01-14T21:23:01+00:00</dc:date>
    <link>https://www.noemamag.com/the-mythology-of-conscious-ai/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Why consciousness is more likely a property of life than of computation and why creating conscious, or even conscious-seeming AI, is a bad idea."]]></description>
<dc:subject>consciousness ai artificialintelligence computation life living anilseth 2026 blakelemoine google davidchalmers geoffreyhinton technology llms openai chatgpt anthropic claude deepmind alphafold hallucinations experience siliconvalley aibubble adambecker computers computing brain neuroscience neurobiology alanturing history algorithms software hardware walterpitts warrenmcculloch stephenkleene neuralnetworks mindware wetware biology silicon carbon autopoiesis intelligence chaitanyachintaluri timvogels generativeentrenchment neuroons alfrednorthwhitehead philosophy turingglasses antikytheramechanism cybernetics timvangelder systems systemsthinking cognition cognitivescience science mind functionalism johnsearle being self interoception emotions moods metabolism materiality simulation instantiation nickbostrom psychology social uncertainty ethics machines syntheticbiology kant mustafasuleyman microsoft yoshuabengio shannonvallor bodies embodiment stoneage descartes sherryturkle lamda immanuelkant</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:9858b5102d17/</dc:identifier>
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<item rdf:about="https://www.theatlantic.com/ideas/2025/11/happiness-confidence-grandness-humility/684988/">
    <title>To Get Happier, Make Yourself Smaller - The Atlantic</title>
    <dc:date>2025-11-22T01:00:55+00:00</dc:date>
    <link>https://www.theatlantic.com/ideas/2025/11/happiness-confidence-grandness-humility/684988/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Self-esteem is overrated. The better path to enlightenment is through contemplating one’s insignificance."

[archived:
https://archive.ph/dJzcB ]

"Early in my academic career, I noticed that one of the most popular classes on campus was Introduction to Astronomy, a general-science course that anyone could take. The students all loved it—especially the non-science majors. I asked one of them, an economics student, why she enjoyed astronomy so much. She didn’t say anything about stars, but she did say something powerful about earthly existence. “When I go into class on Thursday mornings, I usually am stressed out about my life,” she told me. “But 90 minutes later, I feel relief because I am just a speck on a speck.”

She was expressing a profound philosophical truth. We tend to believe that to be happier, we need to become bigger in our own mind, and in the minds of others. But that’s wrong. What we really need to achieve both the perspective on life we need and the peace we crave is to get smaller in relation to everything and everyone else. When we experience our own littleness, we stop blocking our ability to see our life in just proportion. We can relax into a humble reality of not being the object of attention and criticism, and we can appreciate a magnificent universe without spoiling it with our self-absorption and petty concerns.

Unless you suffer from a narcissistic personality disorder, you know that, being completely honest with yourself, you are not the center of most things in life. Virtually all of the time, other people are thinking about themselves, not you, and the world would continue with little disruption if you weren’t here at all. It is very possible that even your own great-grandchildren will not know your name. And yet, when you aren’t making a conscious effort to recognize these truths, you go about your business with the illusion that you are, in fact, the focus of intense outside interest.

People care what you think and do, you believe—after all, they judge you all day long, both positively and negatively. Or so you think. This self-aggrandizing fantasy is almost certainly a product of evolution: By thinking that they mattered more as individuals than they actually did, your ancestors strove to rise in social hierarchies. This work of constantly comparing themselves with others made it more likely that they would pass on their genes in a competitive mating environment. You inherited their delusions of grandeur.

But this comes at a cost: Thinking about yourself all the time makes you miserable over the long term. Researchers have shown that such self-focus can provoke emotional problems, making social situations or task performance feel frightening and unpleasant. Self-focus is especially deleterious for people who by nature have high social anxiety: Neuroscientists have observed hyperactivation of brain structures associated with anxiety when these people are instructed to think about themselves. An additional downside is that self-focus makes performing skilled tasks less enjoyable. In a study of basketball players published in 2002, sports psychologists instructed one group of players to focus on their own performance during warm-up. These players experienced higher anxiety than others who were not given this instruction.

And the reward? Even success in hierarchy-climbing is costly. Primate researchers studying wild baboons have shown that the highest-ranking males have greater testosterone levels than lower-ranking males, but they also have raised glucocorticoid levels, indicating constant elevated levels of stress. In humans, stress-hormone levels fall among those high in status only when their position is stable. Personally, I know no one who has made their way to the top who feels the slightest bit secure about their position.

All of this might strike you as strange. Mother Nature tells you to do something that makes you miserable. And the more miserable you get, the more you do it. But Mother Nature simply doesn’t care whether you’re happy. She just wants you to ascend the hierarchy and pass on your genes. Happiness is your problem, not hers.

As I have shown in the past, getting happier very often requires you to resist your natural tendencies, not give in to them. The world is constantly inviting you to try to make yourself appear bigger in others’ eyes and in your own; this fact underpins the entire social-media business model. The trick to finding happiness is to get smaller. Here are three ways you can achieve that.

1. Stand in awe.
I have previously cited the work of the UC Berkeley psychologist Dacher Keltner about the importance for happiness of standing in awe, which he defines as the “feeling of being in the presence of something vast that transcends your understanding of the world.” The reason that awe raises happiness is that it makes you smaller—exactly the feeling that the econ student was expressing about her astronomy class. But there are ways to experience awe besides looking at the night sky through a telescope. Keltner recommends spending time in nature, enjoying great music and art, and witnessing acts of moral beauty. Find what leaves you speechless and transfixed, and you will understand.

2. Seek the divine.
A common theme in most major religions involves the loss of self through communion with the divine. In Sufism, this is called fanā’, or “the annihilation of the ego.” The 13th-century Sufi mystic Rumi wrote about fanā’ in exquisite metaphors; in this poem, he compared his self to a “clear bead”:

<blockquote>There are no edges to my loving now.
The clear bead at the center
changes everything.</blockquote>

Modern neuroscience has revealed how this works. With colleagues, Columbia University’s Lisa Miller has shown that recalling spiritual experiences lowers activity in the medial thalamus and the caudate, brain regions that control sensory and emotional processing; this allows us to transcend our ordinary concerns and focus on deeper questions than how many people liked your latest social-media post.

3. Quietly serve others.
Virtually all of the many experiments on charitable behavior show that giving raises well-being—especially when it is anonymous, with no spotlight on your virtuous acts. One 2020 study demonstrated this in a novel way by studying anonymous kidney donors. The 114 donors were, on average, significantly happier than the general population after their donation to a stranger. You don’t have to give away an organ to benefit from this effect—just give more of yourself, without expectation of acknowledgment or reward. That way, you are truly transcending yourself.

This evidence for the happiness-enhancing power of self-abnegation might seem like a repudiation of what we have heard for decades about the importance of self-esteem. At one level, this is true insofar as high self-esteem leads to pleasant feelings in the short term. But working this psychological lever is not especially helpful for a good and satisfying life over time, and indeed it can lead to narcissism, by returning us to the delusion of our own importance and the constant need to maintain a mirage that we are at the center of everything. The opposite approach—finding peace and perspective in smallness—is the lasting way to well-being.

So relax into the reality of your cosmic smallness. The plain truth is that you are a speck on a speck. But you’re a lovely little speck, and beloved by a few other specks. That’s a good life."]]></description>
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    <title>He Erased Memory in Mice. Then Thought About Erasing His Own</title>
    <dc:date>2025-11-12T06:18:57+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Sunk in grief and alcoholism, this neuroscientist discovered the power of memory in himself"]]></description>
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<item rdf:about="https://www.e-flux.com/architecture/spatial-computing/6782991/gps-for-the-brain-cognitive-maps-revisited">
    <title>Spatial Computing - Laura Kurgan - GPS for the Brain: Cognitive Maps Revisited</title>
    <dc:date>2025-10-18T05:41:13+00:00</dc:date>
    <link>https://www.e-flux.com/architecture/spatial-computing/6782991/gps-for-the-brain-cognitive-maps-revisited</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Navigation has typically involved something more technical than biological, especially in relation to traversing and remembering spaces. From compass and map to astrolabe and the Global Positioning System (GPS), humans have long relied on a variety of devices to get themselves or their projectiles from here to there. But these tools are not the only game in town—biological navigation, is crucial for the everyday life, movement, and survival of a myriad of species, not just human. Nowadays, this interplay between technical and biological navigation is increasingly blurry. What are the characteristics of navigation that we encounter along the gradient between the technical and the biological, between positioning and memory? To answer this, it helps to put the discourse of “cognitive mapping” into dialogue with advances in neuroscience and artificial intelligence, where scientists now speak of “an inner GPS.” GPS, in this sense, is a misaligned metaphor for a cognitive map, a figure that has long been operational within the fields of architecture, urbanism, and human-computer interaction. However, this conflation warrants revisiting and critiquing their fundamental concepts once again.

We are living in a moment when artificial intelligence—the technical simulation of a biological brain—threatens to absorb and replace many fields, disciplines, and control systems. Simultaneously, the same technologies and algorithms that aim to simulate biological brains (and want to exceed their capabilities) still can’t map the brain of many species, including human. Researchers claim the human brain is the most complex organ in any living creature—a network of trillions of brain cells or neurons housed in a jello-like framework. But networks are only one way of describing the brain. It is therefore important to interrogate the relationships between the elements of this binary—biology and technology—that build these networks, and their cognitive capacities."]]></description>
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    <title>History’s shaming fascination for the so-called ‘idiot savant’ | Aeon Essays</title>
    <dc:date>2025-10-10T05:06:18+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["The convergence of singular talent and profound disability confounded scientists eager to place humans into neat categories"]]></description>
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</item>
<item rdf:about="https://www.youtube.com/watch?v=wxWfpBQvfLs">
    <title>Navigating a City Without Street Addresses | Direcciones | The New Yorker Documentary - YouTube</title>
    <dc:date>2025-09-13T23:10:41+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=wxWfpBQvfLs</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In Costa Rica, a centralized system for street addresses does not exist, so people use landmarks as reference points in giving out directions. A short documentary by María Luisa Santos and Carlo Nasisse attempts to figure out why.

The story behind the film: https://www.newyorker.com/culture/the-new-yorker-documentary/an-intimate-cartography-of-costa-rica-in-direcciones ["In María Luisa Santos and Carlo Nasisse’s short film, addresses suggest an alternative understanding of space and time."]"]]></description>
<dc:subject>maps mapping 2025 navigation wayfinding maríaluisasantos carlonasisse addresses referencepoints cartography space time directions connection connections memory poetry nostalgia saudade place placememory legibility illegibility ghosts pain longing sadness mourning grief brain loneliness past existence generation travel monarchbutterflies butterflies canon costarica</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://www.psypost.org/teenager-with-hyperthymesia-exhibits-extraordinary-mental-time-travel-abilities/">
    <title>Teenager with hyperthymesia exhibits extraordinary mental time travel abilities</title>
    <dc:date>2025-09-03T22:00:18+00:00</dc:date>
    <link>https://www.psypost.org/teenager-with-hyperthymesia-exhibits-extraordinary-mental-time-travel-abilities/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[See also:

"Why This 17-Year-Old Girl Can’t Forget: Some people have extraordinary powers of mental time travel"
https://nautil.us/why-this-17-year-old-girl-cant-forget-1235558/
https://archive.ph/HhqA2

"One Teen’s Incredible “Mental Time Travel” Memory System"
https://kottke.org/25/09/one-teens-incredible-mental-time-travel-memory-system

"Autobiographical hypermnesia as a particular form of mental time travel"
https://www.tandfonline.com/doi/full/10.1080/13554794.2025.2537950

"ABSTRACT

Hyperthymesia has been described in individuals, who show superior retrieval capacities in autobiographical memory. This condition differs from superior memory, which refers to the supranormal ability to acquire and recall new information but not autobiographical information. The process responsible for hyperthymesia is still largely unknown and most knowledge come from case studies, showing individual with impressive superior capacities to retrieve autobiographical memories. Here, we describe a case of hyperthymesia with an objective as well as a subjective assessment of mental time travel abilities in different temporal distances. This is the first observation of hyperthymesia with a full evaluation of mental time travel capacities in different temporal distances, encompassing the individual capacity to retrieve personal events from the personal past as well as to foresee personal events in the future. This observation could pave the way to further research on superior autobiographical abilities, studied in the context of personal temporality.

KEYWORDS:
Hyperthymesia, autobiographical memory, mental time travel"]]]></description>
<dc:subject>time memory 2025 ericdolan valentinalacorte pascalepiolino laurentcohen brain cognition timetravel psychology hyperthymesia kristenfrench</dc:subject>
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<item rdf:about="https://jackforster.substack.com/p/the-real-problem-with-double-wristing">
    <title>The Real Problem With Double Wristing - by Jack Forster</title>
    <dc:date>2025-08-10T02:08:47+00:00</dc:date>
    <link>https://jackforster.substack.com/p/the-real-problem-with-double-wristing</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["There is a wonderful novel by Neal Stephenson, which I highly recommend for anyone looking for a big book with big ideas that doesn’t take itself too seriously (the main character is a guy who goes by Hiro Protagonist, a freelance hacker whose business card says, in part, “world’s greatest swordfighter” which it turns out is only true in VR, and it’s only true there because, as a friend reminds him, “you wrote the swordfighting code.”) The novel is called Snow Crash, and it takes as its subjects a lot of things that don’t bear on my subject at hand, including Sumerian, artificial intelligence, neurolinguistic programming, high speed pizza delivery, virtual reality, the Tower of Babel, and a portable gatling railgun powered by a portable nuclear thermocouple battery which is capable of cutting the top deck off a pirate ship with a single sweep, and which is called “Reason 2.0” by the author for one reason and one reason only: so that its gunner can wisecrack, “See? I told you they’d listen to Reason.”

In the novel, the chaos of the Internet has given way to the chaos of a consensus-hallucinated online reality called the Metaverse, which has its own thousands of sub-communities, all of which offer a variety of simulated somatosensory experiences. One standard common to all of these communities, but especially those which provide social and recreational outlets, is that nothing should intrude on the experience which reminds you that what you’re experiencing is actually a simulation. This is called “breaking the metaphor” and can be something as simple as a clipping bug in a program that results in someone’s anthropomorphic avatar getting its foot stuck half in and half out of a wall.

I bring this up because for many years I have been double wristing, and there’s a connection.

I thought the first Apple Watch was interesting, although perhaps stronger on promise than delivery, but as different models came and went, with considerable updates to hardware, software, and UI, I started to find them more and more convincing, and in 2022, I got an Apple Watch Ultra, which has been on my right wrist (and not infrequently, the sacred ground of my left wrist) much more often than not since then, usually but not always with a mechanical watch on the left. I don’t wear the Ultra to any special occasions, but it has become a part of my daily life and I have actually worn it more regularly than any other watch in my extremely unsystematic collection. I admit this with a certain level of feeling.

It feels weird to say that, because I haven’t stopped loving mechanical watches because of the Ultra, but facing up to the fact that I wear it on an almost daily basis is hard to do because it feels like I’m betraying the long proud tradition of mechanical horology. Feelings are not facts and the idea that somewhere, Hans Wilsdorf or Breguet are spinning in their graves every time I put on the Ultra is ridiculous; rationally, it’s all upside and no downside. Indeed, wearing an Ultra is a victimless crime if it is a crime at all; it’s been three years and it works flawlessly day in and day out; it’s well designed, offers so much more functionality than any mechanical watch that there’s no contest, and while its accuracy is the result ultimately of an atomic clock time signal transmitted over the Internet, it’s still nice to know that the time, every time, is the correct time, to the second. On top of everything else, it is still on the same Trail Loop fabric band that came with it when it was new, and that strap shows almost no sign of wear at all, despite having had the tine of the buckle passed in and out of the same loop hundreds if not thousands of times. There is the tiniest bit of fraying at the edges of the strap but after three years, every time I put the watch on, I look at the strap, which has been rode hard and put away wet a lot more than a few times, and I think, What a strap. Why cannot the Swiss make such a strap? Why, Switzerland? If the Ultra and the Trail Loop strap are symptoms of cynical planned obsolescence, they’re doing an awfully good job of hiding it. I am a serial early adopter and compulsive model updater, but the Ultra refuses to give me any reason to buy a new strap, let alone a new model.

There is therefore no practical reason to not double wrist with the Ultra; it overdelivers on just about everything, from functionality to durability to design and overall build quality, up to and including the strap. Whyfore, then, does it feel weird to double wrist?

I can think of several possible reasons. The first, which has already been mentioned, and which is an emotional argument against it, is that it’s somehow disrespectful to mechanical horology. The idea is indefensible enough to be dismissed without further ado.

Another argument, is that it looks dorky (or whatever word you want to pick which is more or less the equivalent of dorky). If being dorky were something I wanted to avoid, I’d have my work cut out for me; I have been identifiable as a dork (or nerd or what have you) for most of my life, and while I tried cutting a more urbane figure for a few years after doing the ad copy for a major ad campaign for Brooks Brothers, I took a bit of a left turn from mainstream trad dressing and affected a bow tie (I still have around thirty bow ties). Avoiding dorkiness, therefore, is not given as a plausible reason to avoid the double wristing practice.

I think however, that I have managed to finally figure out one important aspect of why it feels strange to do so, and it has to do with the narrative of a wristwatch.

People wear all sorts of watches for all sorts of reasons; I often pick a watch in the morning for the story it tells. For instance, right now, I’m wearing a cushion-cased Seiko Prospex diver automatic, which is one of a half dozen or so Seiko divers I’ve acquired over the years (and which include an SKX007, and a Black Monster, the only two watches I have ever bought which have increased in value) – the model is the cushion cased SRP775, known by the dogged nickname of “Turtle.” It’s a sturdy, solid, dive watch with no extraneous flourishes, a sixty click bezel with a wee bit of play that would be a hanging offense in a Rolex but which here is hard to get mad about at the price ($495 on a rubber strap when it was released in 2016) a ton of lume, and a matte finish cushion case; the watch exudes functionality and has about as much glamor as a shop vacuum; that however is precisely its charm; it’s about as honest a watch as you can find and it is not putting on airs or trying to be anything it’s not. When I put it on, I revel in its air of complete pragmatism, but I also feel a sense of connection to the larger history of Seiko dive watches, especially watches like the 6105, and their use by hard men in hard places, as everyone’s favorite ex CIA officer turned watch writer, Watches of Espionage, likes to put it. And appropriately enough considering we are talking about the Walter Mitty-esque, cosplaying aspect of being a watch enthusiast, it gives me a sense of pleasure to feel a part of the narrative of one Captain Willard, who went about twenty kliks up the Nung River past the bridge at Do Lung, that’s Cambodia Captain, that’s classified, Chief.

The same thing is true for a lot of the watches I own and if there is any one thing that ties together the incredibly heterogenous bunch of timepieces that grace my watch boxes, it’s that a lot of them tell stories – the Navitimer (“I’m a natural born stick-and-rudder man!”) the Speedmaster Hesalite Moonwatch (“I’m a steely eyed missile man!”) the Cartier Tank Louis Cartier (“I’m a suave urban sophisticado!”) and so on. So when I put on a watch, a lot of the time – maybe most of the time – I’m putting it on because it’s part of a certain narrative, and the stronger the narrative, the more pleasure I get out of wearing the watch.

And here’s the problem with double wristing with an Ultra. It’s not that it’s dorky (although it might be) it’s not that it’s redundant (an Ultra and a Speedmaster do not duplicate any but the most basic functionality) and it’s not because I’m betraying mechanical horology or disrespecting the tribe of watch enthusiasts. It’s because it breaks the metaphor.

Every time I look at the Ultra when I’m double wristing with a mechanical watch, it pulls me right out of immersion in the narrative that goes along with the mechanical watch, and suddenly, I’m not Captain Willard, or Ed White, or Alain Delon; suddenly, the needle scratches on the hi fi vinyl recording of the symphony of dreams, played by the Chamber Ensemble Of St. Martin In The Field, and I’m just this guy wearing two watches, running out to Trader Joe’s for a half gallon of OJ, and hey, maybe they finally got some more Marcona almonds in.

That said, I’m not going to stop doing it; at my age I’m lucky in that I do things pretty much for my own reasons and if double wristing is a dorky (okay, it’s dorky, mea culpa, mea maxima culpa) eccentricity, it’s an eccentricity I’m going to allow myself, along with repeating the same stories and being avuncular and offering longwinded advice when nobody asked. But it’s nice to have figured out what, for me, is the basic problem with the practice – a mechanical watch is a lot of things, but it’s also a kind of portable dream factory and it’s nice to not have something break the metaphor too often. And also, why in hell cannot the Swiss make such a strap?"

...

"An Afterword On Artificial Intelligence

Mentioning Snow Crash reminded me of something: like everyone else, I Have Thoughts on AI. GPT5 was just released and it seems to have collectively underwhelmed those among us who thought AGI – Artificial General Intelligence, and even sentient LLMs – were both right around the corner. I don’t think AGI is anything like close and I even think, based on my meager expertise in the subject as I type away here at my kitchen table in my Fortress Of Solitude, that the LLM model for progressing towards AGI is fundamentally flawed. Lemme ‘splain you.

The problem with LLMs is that they are structured in a way that has almost nothing to do with how consciousness arises in the only place we know for sure it actually arises, which is in biological nervous systems in biological bodies. Consciousness seems to depend on the construction of an internal model of the body in the central nervous system, and this in turn arises thanks to input from and output to the sensory and motor systems. LLMs work by processing tokens – vector-based numerical representations of words and even fragments of words – and rely on training on huge amounts of human generated, natural language text to make statistically sound predictions about the order in which words should be generated. It is unfair to call them “no more than very complex auto-complete mechanisms” – the vector space for any token can have thousands of dimensions –but the pejorative characterization is not entirely wrong, either. I suspect that if AI researchers really want to make a conscious digital entity, they will need a major paradigm shift – I am as impressed by the fidelity of the simulation of interaction with a sentient entity as much as the next guy (hey, ChatGPT helped me and a buddy figure out how to destroy the Solar System) but the architecture and processing paradigms underlying AI have about as much to do with how biological brains and bodies work as a rubber duck has to do with an aircraft carrier.

For fascinating account of the evidence for consciousness arising from an internal model of the somatosensory complex, I highly recommend Antonio Damasio’s The Feeling Of What Happens: Body And Emotion In The Making Of Consciousness, a NY Times Book Review Editor’s Choice, whose thesis is: “Consciousness is the feeling of what happens – our mind noticing the body's reaction to the world and responding to that experience. Without our bodies there can be no consciousness, which is at heart a mechanism for survival that engages body, emotion, and mind in the glorious spiral of human life.” For a central thought experiment in how hard it is to tell if an entity is or is not conscious, see Searle’s famous Chinese Room problem. Perhaps it says something about the current state of LLMs that when I looked for a link on Google for “Chinese Room Problem” I miss-typed “Chinese Rom Problem” and got back news stories on the challenges of chip manufacturing with respect to read-only memory, in mainland China. Thank you Gemini, but no thank you, and again I say, no thank you."]]></description>
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<item rdf:about="https://www.beyondthedial.com/post/podcast-the-final-episode-through-the-looking-glass-on-philosophy-watches/">
    <title>Podcast - The Final Episode - Through the Looking Glass, On Philosophy &amp; Watches</title>
    <dc:date>2025-07-25T08:20:15+00:00</dc:date>
    <link>https://www.beyondthedial.com/post/podcast-the-final-episode-through-the-looking-glass-on-philosophy-watches/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Farewell, and thank you all for listening. The Aesthetic Revolution Will Be Beautiful!"

[Also here:
https://podcasts.apple.com/us/podcast/through-the-looking-glass-on-watches-philosophy-the/id1472733566?i=1000650769924
https://open.spotify.com/episode/5q14vURgxkB0UkRIXGBbxR ]]]></description>
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<item rdf:about="https://www.beyondthedial.com/post/the-power-of-right-now-why-i-wear-a-watch-while-motorcycling/">
    <title>Opinion The Power of Right Now: Why I Wear A Watch While Motorcycling - BEYOND THE DIAL</title>
    <dc:date>2025-07-24T20:31:49+00:00</dc:date>
    <link>https://www.beyondthedial.com/post/the-power-of-right-now-why-i-wear-a-watch-while-motorcycling/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["As I escape time’s shackles, my watch keeps track of the time on my behalf. In this way, my watch is a fine companion, a trusty sidekick, and a friend.

For over 30 years I’ve ridden motorcycles to quiet my mind. On a really good ride the deep silence of speed engulfs me, the edges of my being dissolve, and linear time gives way to Eternity, The Oneness, The Right Now. Experiencing The Right Now has been one of very few solaces from my rather relentless worrying about the future and regretting the past, both hallmarks of the clinically bummed brain obsessing over linear time.

Clinical research is emerging that supports my thesis that motorcycling – and really any kinetic experience that requires heightened balance and focus – can have measurable mental health benefits. Today we see kinesthetic therapies emerging that favor movement (rather than talking) as a path to downgrading traumas and reducing depression. At age 50, l now consider my misspent youth skiing, skateboarding, cycling, surfing and so on as an effective – perhaps life-saving – self-medication regimen. Without those risky endeavors to delivered me into The Right Now, I’d have likely wound up addicted and dangerously depressed, as too many of my dear friends have.

As such, My Ducati is a mental health machine. Leaning Bianca (my Supersport S) and now Rosie (my Panigale V2) into a turn at “spirited” speeds leaves no room for rumination; the result is a much quieter mind, better chemical balances in the old noggin, and the lasting effects of wiring up new neural pathways. All of this is good for me.

What’s The Watch Got To Do With It?

I adore the philosophical weirdness of experiencing gaps in the flow of linear time while my watch carries on recording how long I’ve been “out there.” My watch and I set off on the same objective journey, but I escape time while my watch does nothing but measure it. By suggesting that my watch has a subjective experience, I’m indulging in anthropomorphism. I don’t believe my watch actually has a consciousness, but I think it all the time. I also talk to my Ducati, Rosebud, with whom I’ve developed a rather sensual relationship. To hide these somewhat embarrassing anthropomorphic thoughts, however, would be to hide what brings my watches to life when I ride.

By anthropomorphizing my watches, I give them personalities, and by giving them personalities I transform them into something truly relatable: imaginary friends. I don’t name my watches, as I do my motorcycles, but I do tend to speak to my watches using nicknames. “What’s up Rollie?” I might mutter while strapping on my Datejust. “Hey Bre Bre,” I’ve said while picking up my Bremont Diver. And I have called my Nomos “Norman” from time to time. It’s really only by assigning my watches human personalities that I come to truly bond with them.

I’ve been assigning consciousness to my watches since I was around 7-years-old and received my Timex Boys Diver. Kids definitely anthropomorphize their toys and other objects, and I did this with my Timex, which accompanied me on long solo outings on Lake Erie where I often (and somewhat purposefully) lost track of time. I talked to the watch. It was my friend and my partner in adventure.

The irony of my childhood Timex is that my father meant for it to help me keep track of time, yet eventually I seemed to lose track of time more easily while wearing the watch precisely because it would do the timekeeping while I blissfully tuned out linear time and indulged The Right Now. I distinctly remember feeling less worried about being home late (and getting grounded) because the watch was keeping track for me, but being less vigilant meant I’d forget to check the watch. Getting me anywhere on time was a hopeless endeavor.

Today, at age 50, I strap on a watch, get on the Ducati, and head out into The Right Now just as I did as a kid. I leave worry and regret behind as I unite my body and mind to navigate twisting roads at spirited speeds. As I exit time’s shackles, my watch keeps track of the time on my behalf. In this way, my watch is a fine companion, a trusty sidekick, and a friend. At the end of a spirited ride, I feel that I, Bianca, and my watch have buzz-cuddled on oxytocin, blissed-out on delayed serotonin and dopamine re-uptake, and enjoyed the rush and flush of adrenaline. We stand tall after our rides, refreshed, clear-headed, and ready for life.

Whatever The Opposite of Nostalgia Is

My bond with my watch while motorcycling is not forged through nostalgic memory-making but through repeated indulgences of The Right Now. It’s entirely an inward experience, psychedelic even. Riding has become so subjective, so personal, that I have come to believe that the machines that accompany me on these risk-taking adventures are the only ones who can truly know what I experience on the bike. I trust my Ducati to get me through the corners with elan, and I trust my watch to take care of linear time for me while I get swept into The Right Now and reap the ensuing mental health benefits of racing down a twisty road. This is how I bond with my watches, as partners in adventures that quite literally maintain my sanity."]]></description>
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    <title>Why Science Hasn’t Solved Consciousness (Yet)</title>
    <dc:date>2025-07-12T20:59:21+00:00</dc:date>
    <link>https://www.noemamag.com/why-science-hasnt-solved-consciousness-yet/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["To understand life, we must stop treating organisms like machines and minds like code."]]></description>
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<item rdf:about="https://nautil.us/does-anybody-really-know-what-time-is-1223272/">
    <title>Does Anybody Really Know What Time Is? - Nautilus</title>
    <dc:date>2025-07-09T06:56:11+00:00</dc:date>
    <link>https://nautil.us/does-anybody-really-know-what-time-is-1223272/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Yes, your brain does. It created it."]]></description>
<dc:subject>danfalk 2025 time neuroscience deanbuonomano brain circadianrhythms clocks timers timetravel perception change</dc:subject>
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<item rdf:about="https://www.joanwestenberg.com/p/i-deleted-my-second-brain">
    <title>I Deleted My Second Brain</title>
    <dc:date>2025-07-09T04:07:55+00:00</dc:date>
    <link>https://www.joanwestenberg.com/p/i-deleted-my-second-brain</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Why I Erased 10,000 Notes, 7 Years of Ideas, and Every Thought I Tried to Save"

[See also:
https://www.youtube.com/watch?v=CjSWwmg-JRM 

"Two nights ago, I erased everything from my digital second brain, including years of notes, quotes, and to-do lists. 

This drastic action brought relief and mental clarity. Building a second brain promised enhanced memory and productivity, but it turned into a mausoleum of old thoughts that stifled creativity. 

Reflecting on my sobriety and past mental frameworks, I realized that outsourcing my memory to digital tools made me dependent on structures rather than genuine thought. 

00:00 Deleting Everything: A Fresh Start
00:26 The Second Brain: Promise and Pitfalls
01:03 Sobriety and Reflection
01:54 The Evolution of Personal Knowledge Management
03:58 The Illusion of Mastery
04:59 Embracing Deletion and Simplicity
06:12 A New Approach to Knowledge and Memory"]

"Two nights ago, I deleted everything.

Every note in Obsidian. Every half-baked atomic thought, every Zettelkasten slip, every carefully linked concept map. I deleted every Apple Note I’d synced since 2015. Every quote I’d ever highlighted. Every to-do list from every productivity system I’d ever borrowed, broken, or bastardized. Gone. Erased in seconds.

What followed: Relief. 

And a comforting silence where the noise used to be.

For years, I had been building what technologists and lifehackers call a “second brain.” The premise: capture everything, forget nothing. Store your thinking in a networked archive so vast and recursive it can answer questions before you know to ask them. It promises clarity. Control. Mental leverage.

But over time, my second brain became a mausoleum. A dusty collection of old selves, old interests, old compulsions, piled on top of each other like geological strata. Instead of accelerating my thinking, it began to replace it. Instead of aiding memory, it froze my curiosity into static categories.

And so…

Well, I killed the whole thing.

I’ve been sober for six years now; and that kind of milestone does something to your perception of time. It creates a before and an after, and it invites you - gently at first, then insistently - to take stock. A few weeks ago, looking back on my sobriety journey, I was digging through my archives, scrolling through old notes, old goals, old mental frameworks I had once treated like gospel. Systems layered on systems. Promises I had made to my future self, as if that self were an operating system waiting for updates.

Reading through these remnants, I felt a tightening in my chest. Not sadness, not nostalgia - a kind of existential lag. I could see how each iteration of my self was trying so earnestly to build a roadmap to something better. But what got me sober, what got me through the first one, two, three hard years - none of it was in those notes. 

It hit me: what got me here won’t get me where I need to be next.
The Promise of Total Capture

The modern PKM (Personal Knowledge Management) movement traces its roots through para-academic obsessions with systems theory, Luhmann’s Zettelkasten, and the Silicon Valley mythology of productivity as life. Roam Research turned bidirectional links into a cult. Obsidian let the cult go off-grid. The lore deepened. You weren’t taking notes. You were building a lattice of meaning. A library Borges might envy.

But Borges understood the cost of total systems. In “The Library of Babel,” he imagines an infinite library containing every possible book. Among its volumes are both perfect truth and perfect gibberish. The inhabitants of the library, cursed to wander it forever, descend into despair, madness, and nihilism. The map swallows the territory.

PKM systems promise coherence, but they often deliver a kind of abstracted confusion. The more I wrote into my vault, the less I felt. A quote would spark an insight, I’d clip it, tag it, link it - and move on. But the insight was never lived. It was stored. Like food vacuum-sealed and never eaten, while any nutritional value slips away. 

Worse, the architecture began to shape my attention. I started reading to extract. Listening to summarize. Thinking in formats I could file. Every experience became fodder. I stopped wondering and started processing.
The Mistaken Metaphor of the Brain

The “second brain” metaphor is both ambitious and (to a degree) biologically absurd. Human memory is not an archive. It is associative, embodied, contextual, emotional. We do not think in folders. We do not retrieve meaning through backlinks. Our minds are improvisational. They forget on purpose.

Merlin Donald, in his theory of cognitive evolution, argues that human intelligence emerged not from static memory storage but from external symbolic representation: tools like language, gesture, and writing that allowed us to rehearse, share, and restructure thought. Culture became a collective memory system - not to archive knowledge, but to keep it alive, replayed, and reworked.

In trying to remember everything, I outsourced the act of reflection. I didn’t revisit ideas. I didn’t interrogate them. I filed them away and trusted the structure. But a structure is not thinking. A tag is not an insight. And an idea not re-encountered might as well have never been had.
The Tyranny of Tools

Every tool changes the shape of the hand that uses it.

Obsidian is a brilliant piece of software. I love it, dearly. But like anything, without restraint, it can also be a trap. Markdown files in nested folders. Plugins that track your productivity. Graph views that suggest omniscience. There’s an illusion of mastery in watching your notes web into constellations. But constellations are projections. They tell stories. They do not guarantee understanding.

When I first started using PKM tools, I believed I was solving a problem of forgetting. Later, I believed I was solving a problem of integration. Eventually, I realized I had created a new problem: deferral. The more my system grew, the more I deferred the work of thought to some future self who would sort, tag, distill, and extract the gold.

That self never arrived.
The Anxiety of the Unread

There is a guilt that accompanies unread books, articles and blog posts. But there is a special anxiety reserved for unread lists of unread things. My reading list had become a totem of imagined wisdom. A shrine to the person I would be, if only I read everything on it.

When I deleted that list, I lost nothing real. I know what I want to read. I know the shape of my attention. I do not need a 7,000-item database to prove that I have taste or ambition.

This mirrors a deeper psychological error. The belief that by naming a goal, you are closer to achieving it. That by storing a thought, you have understood it. That by filing a fact, you have earned the right to deploy it.

This is productivity as performance. It is a symptom of modern intellectual insecurity: the fear of losing track, of forgetting, of not being caught up. But caught up to what? The feed? The discourse? The meme cycle?

There is no finish line in the pursuit of knowing. Only presence.
Destruction as Design

Nietzsche burned early drafts. Michelangelo destroyed sketches. Leonardo left thousands of pages unfinished. The act of deletion is not a failure of recordkeeping. It is a reassertion of agency.

In design, we speak of subtraction as refinement. A sculptor chips away everything that is not the figure. A musician cuts a line that clutters the melody. But in knowledge work, we hoard. We treat accumulation as a virtue.

But what if deletion is the truer discipline?

I don’t think I want a map of everything I’ve ever read. I want a mind free to read what it needs. I want memory that forgets gracefully. I want ideas that resurface not because I indexed them, but because they mattered.

What does it feel like to start again?

Like swimming without clothes. Light. Naked. A little vulnerable. But cleaner than I’ve felt in years.

I write knowing it may disappear. I highlight books knowing the highlights will fade. I trust that what matters will return, will find its way to the surface. I no longer worship the permanence of text.

There is a Hebrew word: “zakhor.” It means both memory and action. To remember, in this tradition, is not to recall a fact. It is to fulfill an ethical obligation. To make the past present through attention.

My new system is, simply, no system at all. I write what I think. I delete what I don’t need. I don’t capture everything. I don’t try to. I read what I feel like. I think in conversation, in movement, in context. I don’t build a second brain. I inhabit the first. Drawing on something DHH (37Signals) told me a couple of years ago, I’ve started keeping a single note called WHAT where I write down a handful of things I have to remember. The important bits will find their way back.

I don’t want to manage knowledge. I want to live it.

I still love Obsidian. And I’m planning on using it again. From scratch. And with a deeper level of curation and care - not as a second brain, but as a workspace for the one I already have.

And for the first time in years, I’m actually excited by that."]]></description>
<dc:subject>joanwestenberg 2025 memory thinking. howwethink brain knowledge cognition notes hoarding evernote information writing howwewrite pkm personalknowledgemanagement totalcapture destruction tools psychology self identity merlindonald borges productivity obsessions systemstheory libraryofbabel coherence omniscience deferral knowing knowelege learning howwelearn deletion simplicity masterty delusion sobriety reflection attention presence</dc:subject>
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</item>
<item rdf:about="https://aeon.co/essays/how-the-myth-of-phineas-gage-affects-brain-injury-survivors">
    <title>How the ‘myth of Phineas Gage’ affects brain injury survivors | Aeon Essays</title>
    <dc:date>2025-07-01T23:48:47+00:00</dc:date>
    <link>https://aeon.co/essays/how-the-myth-of-phineas-gage-affects-brain-injury-survivors</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The misunderstood story of Phineas Gage shows that we need a new way of understanding the experiences of brain injury survivors"]]></description>
<dc:subject>phineasgage 2025 benplatts-mills brain neuroscience personality braininjuries</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:93cd27152851/</dc:identifier>
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</item>
<item rdf:about="https://thereader.mitpress.mit.edu/is-consciousness-everywhere/">
    <title>Is Consciousness Everywhere? | The MIT Press Reader</title>
    <dc:date>2025-04-09T22:52:19+00:00</dc:date>
    <link>https://thereader.mitpress.mit.edu/is-consciousness-everywhere/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Experience is in unexpected places, including in all animals, large and small, and perhaps even in brute matter itself."]]></description>
<dc:subject>2025 consciousness epistemology mind neuroscience brain choice worldview neurology christofkoch expeirience 2021</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:b2fdece94949/</dc:identifier>
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<item rdf:about="https://www.quantamagazine.org/intelligence-evolved-at-least-twice-in-vertebrate-animals-20250407/">
    <title>Intelligence Evolved at Least Twice in Vertebrate Animals | Quanta Magazine</title>
    <dc:date>2025-04-09T22:45:36+00:00</dc:date>
    <link>https://www.quantamagazine.org/intelligence-evolved-at-least-twice-in-vertebrate-animals-20250407/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Complex neural circuits likely arose independently in birds and mammals, suggesting that vertebrates evolved intelligence multiple times."]]></description>
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<item rdf:about="https://news.uoregon.edu/content/human-brain-would-rather-look-nature-city-streets">
    <title>The human brain would rather look at nature than city streets | OregonNews</title>
    <dc:date>2025-04-04T17:48:27+00:00</dc:date>
    <link>https://news.uoregon.edu/content/human-brain-would-rather-look-nature-city-streets</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["There is a scientific reason that humans feel better walking through the woods than strolling down a city street, according to a new publication from UO physicist Richard Taylor and an interdisciplinary team of collaborators.

The group examined the question: “What happens in your brain when you walk down the street?” and they concluded that urban environments are not pleasing to the human brain.

The reason is the lack of fractals in modern architecture and spaces. Fractals are patterns that self-repeat at different scales, and they can be found all over nature in objects like trees, rivers, clouds and coastlines.

Because of this prevalence of natural fractals, the human brain has evolved to respond favorably to fractals, and to do so in the blink of an eye. The human brain only needs 50 milliseconds to detect the presence of fractals.

“As soon as we look at nature, it triggers a cascade of automatic responses,” Taylor explained. “Even before we’ve noticed what we’re looking at, we’re responding to it.”

And the response is a positive one. Humans experience less stress and better well-being when looking at nature, and this is driven by fractals. Taylor’s research has found that fractals can reduce stress and mental fatigue for the observer by as much as 60 percent. 

Taylor also points to research that showed hospitalized patients could heal faster when they had access to a window because looking outside, and at all of the natural fractals. helped patients relax their bodies and heal faster.

“People really need aesthetic environments to keep themselves healthy,” Taylor said.

But cities and modern architecture have not been designed to incorporate nature or fractals. Instead, urban environments are heavy on box-shaped buildings, simple corridors and windowless cubicles.

The paper published by the group in Urban Science and covered in the London Times stresses that design should be influenced by research and more buildings and spaces should be human-centered, as it would lead to reduced stress and greater well-being. And while stress currently costs the U.S. economy more than $300 billion a year, it’s an investment that would be worthwhile in many ways, Taylor said.

“Humans do not like looking at boxes,” he said. “We need to reclaim our urban environment and put nature back into it.”

But it’s not as easy as painting a tree on the side of a building and calling it a day. The fractals have to be modified because people respond differently to patterns embedded within the relatively simple surroundings of a building than the complexity of natural scenes.

[image: "Carpeting with a fractal pattern"]

So Taylor is collaborating with UO psychologist Margaret Sereno and architect Ihab Elzeyadi on scientifically informed design projects that incorporate the kind of fractals that are pleasing to the human brain when viewed in the spaces people work and live in. Some examples are the fractal carpets that Taylor’s team designed for the Knight Campus and spaces like workplaces, schools, airports and other places where people experience heightened anxiety.

That same design concept could be integrated into ceilings, window blinds and other parts of modern architecture, Taylor said. The UO collaborators have another project that develops fractal patterns for rooftop solar panels.

He points to a college campus as a prime place to prioritize making architecture and design more human-centered. Imagine, he said, if students were able to look at fractals instead of simple boxes and walls on an exam morning. That would automatically reduce their stress and put their minds in a better place for the test.

“At our biological core is the desire to feel relaxed; it’s an essential need as a human,” Taylor said. “We can derive so many benefits from the stress-reducing quality of nature and we can measurably increase people’s well-being by reintroducing nature to design and architecture.”

—By Emily Halnon, University Communications"]]></description>
<dc:subject>nature urban urbanism cities 2022 emilyhalnon design architecture stress psychogeography psychology ihabelzeyadi margaretsereno richardtaylor brain fractals</dc:subject>
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    <title>Babies Don’t Need to Be Built: Alex Bollen on the Danger of the “Good Mother” Myth ‹ Literary Hub</title>
    <dc:date>2025-03-25T19:07:31+00:00</dc:date>
    <link>https://lithub.com/babies-dont-need-to-be-built-alex-bollen-on-the-danger-of-the-good-mother-myth/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[The Author of “Motherdom” Explores Brain Development, Play, and Why Restrictive Moralizing Hurts All Parents]]></description>
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<item rdf:about="https://helenbeetham.substack.com/p/second-breakfast-x-imperfect-offering">
    <title>Second Breakfast x Imperfect Offering #2</title>
    <dc:date>2025-02-11T19:04:00+00:00</dc:date>
    <link>https://helenbeetham.substack.com/p/second-breakfast-x-imperfect-offering</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The AI accelerationists get the keys to the kingdom, and we have issues"

...

"As Enterprise AI goes full state capture and as Elon Musk’s freshmen engineers get their hands on all the data of the US federal government, Helen and Audrey team up again to ask: was this always going to be the end game? We look at AI’s 75-year-old relationship with white nationalism, eugenics and military violence, and we ask whether AI as a ‘general’ technology could ever escape these associations. Audrey anticipates a new era of edtech investment that will drive venture capital and data architectures even deeper into public education. While Helen muses on the AI Action Plan of the UK government that - despite its very different vibe - is putting UK data and public services into the hands of many of the same US corporations that are bringing us Project25.

It seems the tech news has become the news, and whatever madness that brings into the world in the coming days and weeks, you’ll want to get your sanity check here.

Limited show notes this week, but you might like to check out:

Some recent commentary on the Elon Musk moment (sure to be out of date by now) from the UK Guardian: https://www.theguardian.com/us-news/2025/feb/08/elon-musk-doge-team-staff

And from the Washington Post: https://www.washingtonpost.com/business/2025/02/05/elon-musk-federal-technology-takeover/

Up-to-date takes on tech history-in-the-making are often posted here: https://futurism.com/.

Daniel Greene’s book, mentioned by Audrey: The Promise of Access: Technology, Inequality, and the Political Economy of Hope (MIT Press): https://mitpress.mit.edu/9780262542333/the-promise-of-access/

Feminist critiques of AI from the 1980s and 1990s, mentioned by Helen (most of these require a log-in):

Alison Adam: https://journals.sagepub.com/doi/10.1177/135050689500200305

Lynette Hunter: https://www.jstor.org/stable/10.1525/rh.1991.9.4.317

Donna Haraway: https://www.jstor.org/stable/3178066

Lucy Suchman (still writing brilliantly on this topic today): https://journals.sagepub.com/doi/full/10.1177/20539517231206794 "]]></description>
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<item rdf:about="https://thedisagreement.substack.com/p/episode-19-ai-tutoring-and-k-12-education">
    <title>Episode 20 - AI Tutoring &amp; K-12 Education</title>
    <dc:date>2025-02-06T06:12:47+00:00</dc:date>
    <link>https://thedisagreement.substack.com/p/episode-19-ai-tutoring-and-k-12-education</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Is AI tutoring going to enable a revolution in personalized learning?"

...

"The Questions
Will AI tutors replicate or surpass human instructors?
How will AI tutoring benefit struggling and high achieving students? 
Will it enable personalized learning pathways for students?"

...

"Reflections on personalized learning 15 years in [03:00]
AI and the new path to personalized learning [05:02]
The risk of moving away from collective learning [06:47]
Theory of mind considerations [10:10]
Bill gates and the dream of AI in Ed [15:17]
The future of ungated learning [17:15]
The danger of magnifying differences [20:12]
The 5% problem [22:15]
Engagement and learning [23:40]
Balancing AI risks and benefits [30:09]
Is our current system working or failing [33:05]
What should we be improving [36:32]
The joy of effortful thinking [38:01]
Steelmanning [40:20]"

[direct link to video:
https://www.youtube.com/watch?v=_RnUl2DnfHQ ]]]></description>
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    <title>Concept Cells Help Your Brain Abstract Information and Build Memories | Quanta Magazine</title>
    <dc:date>2025-01-28T21:01:22+00:00</dc:date>
    <link>https://www.quantamagazine.org/concept-cells-help-your-brain-abstract-information-and-build-memories-20250121/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Individual cells in the brain light up for specific ideas. These concept neurons, once known as “Jennifer Aniston cells,” help us think, imagine and remember episodes from our lives."]]></description>
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</item>
<item rdf:about="https://thereader.mitpress.mit.edu/how-multitasking-drains-your-brain/">
    <title>How Multitasking Drains Your Brain | The MIT Press Reader</title>
    <dc:date>2025-01-07T20:53:31+00:00</dc:date>
    <link>https://thereader.mitpress.mit.edu/how-multitasking-drains-your-brain/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Renowned neurologist Richard Cytowic exposes the dangers of multitasking in the digital age."
]]></description>
<dc:subject>multitasking cognition neuroscience richardcytowic 2025 brain howwethink thinking taskswitching attention calnewport sensoryoverload cliffordnass information memory comprehension learning howwelearn listening hearing communication</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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</item>
<item rdf:about="https://psyche.co/ideas/you-can-think-like-an-animal-by-silencing-your-chattering-brain">
    <title>You can think like an animal by silencing your chattering brain | Psyche Ideas</title>
    <dc:date>2024-12-19T20:15:50+00:00</dc:date>
    <link>https://psyche.co/ideas/you-can-think-like-an-animal-by-silencing-your-chattering-brain</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The desire is partly whimsical, but a brief shapeshift across the taxonomic gulf could help us better empathise with animals"]]></description>
<dc:subject>animals waysofthinking waysofbeing thinking howwethink nature multispecies morethanhuman bryonytolhurst 2024 brain meditation consciousness language mind mindfulness</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:ecf69c2d797c/</dc:identifier>
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<item rdf:about="https://psyche.co/ideas/why-every-utterance-you-make-begins-with-a-leap-of-faith">
    <title>Why every utterance you make begins with a leap of faith | Psyche Ideas</title>
    <dc:date>2024-12-11T18:58:20+00:00</dc:date>
    <link>https://psyche.co/ideas/why-every-utterance-you-make-begins-with-a-leap-of-faith</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Time pressure and the limitations of memory compel you and your listener to engage in a fascinating linguistic trade-off"
]]></description>
<dc:subject>language linguistics abstraction communication juliesedivy human humans behavior brain intelligence howwethink thinking listening</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:97f03414216e/</dc:identifier>
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<item rdf:about="https://www.youtube.com/watch?v=1Aaq29cav4M">
    <title>Why helmets need a MAJOR redesign - YouTube</title>
    <dc:date>2024-12-11T18:29:41+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=1Aaq29cav4M</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["There's one feature on your #helmet that will make it much safer. They come in a lot of shapes and sizes — but the basic design of your helmet hasn’t changed much over the past few decades. 

Now wearing a helmet is always better than no helmet at all.

But @UCBerkeley 's Bob Knight has a whole new design that's better at protecting the #brain from traumatic injuries — and of course, we had to give it a try. 

FEATURING: 
Bob Knight, Neurologist, UC Berkeley

READ MORE: 
Why some concussions are worse than others: https://www.universityofcalifornia.edu/news/why-some-concussions-are-worse-others
BrainGuard website: https://www.brainguard.com/
Helmet company may revolutionize head protection: https://www.oaklandmagazine.com/brainguard-guards-the-brain-that-nature-provided/

CHAPTERS:
00:00 What is your helmet missing?
00:42 Today's helmets
00:53 The helmet might break, but your head shouldn't
01:24 What happens during a concussion
02:08 Bob's new helmet design
02:54 Helmet foam really matters
03:19 A serious upgrade for many different uses"]]></description>
<dc:subject>hemets brain neuroscience safety 2024 bobknight</dc:subject>
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<item rdf:about="https://goldammer.me/blogs/articles/watches-brain-internal-clocks-shape-perception">
    <title>Watches of the Brain - How Internal Clocks Shape Our Perception of the – GOLDAMMER</title>
    <dc:date>2024-11-01T04:34:15+00:00</dc:date>
    <link>https://goldammer.me/blogs/articles/watches-brain-internal-clocks-shape-perception</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>marcussiems time bodies 2024 brain human humans perception</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:7dd66ae71746/</dc:identifier>
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    <title>How the Human Brain Contends With the Strangeness of Zero | Quanta Magazine</title>
    <dc:date>2024-10-29T19:21:32+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Zero, which was invented late in history, is special among numbers. New studies are uncovering how the brain creates something out of nothing."]]></description>
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<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://www.experimental-history.com/p/is-psychology-going-to-cincinnati">
    <title>Is psychology going to Cincinnati? - by Adam Mastroianni</title>
    <dc:date>2024-10-09T01:07:33+00:00</dc:date>
    <link>https://www.experimental-history.com/p/is-psychology-going-to-cincinnati</link>
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    <title>The brain’s twilight zone: when you’re neither awake nor asleep | Psyche Ideas</title>
    <dc:date>2024-09-28T03:30:52+00:00</dc:date>
    <link>https://psyche.co/ideas/the-brains-twilight-zone-when-youre-neither-awake-nor-asleep</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Neuroscientists are demystifying this in-between state, uncovering its role in memory processing and its creative potential"
]]></description>
<dc:subject>sleep sleeping brain neuroscience célialacaux 2024 inbetween liminality processing cognition creativity dreams dreaming inbetweenness betweenness between liminal</dc:subject>
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    <title>E05 | The Invisible World of Sound with Nicolas Sowers - YouTube</title>
    <dc:date>2024-09-27T05:23:31+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=rzYvK-GwMCg</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this episode of Third Space, host Sola Da Silva joins sound architect Nicolas Sowers, founder of Timbre Architecture and Sound [https://www.timbrearchitects.com/ ], for a sound walk along the LA River. They investigate the diverse soundscapes embedded in urban settings and discuss the role of intentional sound design in enhancing architectural spaces including individuals with varying needs.

hello@thirdspacemedia.co
https://bio.site/thirdspacemedia.co"

[also here:
https://open.spotify.com/episode/1tLMrRFJKHiyzjvfGbiIXE ]]]></description>
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    <title>La inteligencia de las plantas. Planta sapiens, Homo stupidus - Paco Calvo l Biobío 2024 - YouTube</title>
    <dc:date>2024-09-04T17:31:17+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["A menudo pensamos que somos la cúspide de la inteligencia y la evolución, pero ¿es realmente así? Las plantas enfrentan muchos desafíos: cómo dirigir sus raíces y tallos para obtener luz y nutrientes, cómo defenderse de los herbívoros y cómo alertar a otras plantas sobre peligros. Aunque no tienen neuronas ni un sistema nervioso como nosotros, tienen estructuras sensoriales que les permiten comportamientos adaptativos sorprendentes y flexibles. En esta conferencia, el reconocido filósofo de la ciencia Paco Calvo abordó si realmente somos la especie más inteligente, buscando superar la “ceguera vegetal” que nos afecta a todos en mayor o menor medida. Además, explicará por qué valorar la inteligencia vegetal no solo da lecciones de humildad, sino que también amplía la comprensión de lo que significa ser inteligente, demostrando que al estudiar las plantas, podemos aprender más sobre nosotros mismos."]]></description>
<dc:subject>pacocalvo 2024 plants intelligence morethanhuman multispecies consciousness nature howwethink science ignorance perspective biology computers computing philosophy experts physiology jetlag centrism neurocentrism zoocentrism anthropocentrism inference observation brain prejudice arrogance locomotion scale time decentralization earth life circadianrhythm circadianrhythms regularity uncertainty timelapse anticipation adaptation evolution senses behavior conservation anesthesia ethics</dc:subject>
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    <title>How Our Longest Nerve Orchestrates the Mind-Body Connection | Quanta Magazine</title>
    <dc:date>2024-08-30T17:41:29+00:00</dc:date>
    <link>https://www.quantamagazine.org/how-our-longest-nerve-orchestrates-the-mind-body-connection-20240826/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Like a highway system, the vagus nerve branches profusely from your brain through your organs to marshal bodily functions, including aspects of mind such as mood, pleasure and fear."
]]></description>
<dc:subject>bodies nerves 2024 neuroscience rdouglasfields mood pleasure fear senses allthesenses brain psychology cognition</dc:subject>
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<item rdf:about="https://www.gurwinder.blog/p/the-intellectual-obesity-crisis">
    <title>The Intellectual Obesity Crisis - by Gurwinder - The Prism</title>
    <dc:date>2024-06-03T01:44:12+00:00</dc:date>
    <link>https://www.gurwinder.blog/p/the-intellectual-obesity-crisis</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["“Our minds are hurt more often by overeating than by hunger.” — Petrarch

We evolved to crave sugar because it was a scarce source of energy. But when we learned to produce it on an industrial scale, suddenly our love for sweet things became a liability. The same is now true of data. In an age of information overabundance, our curiosity, which once focused us, now distracts us. And it’s led to an epidemic of intellectual obesity that’s clogging our minds with malignant junk.

The analogy of information as sugar is not just rhetoric. A 2019 study by researchers at Berkeley found that information acts on the brain’s dopamine-producing reward system in the same way as food. Put simply, the brain treats information as a reward in itself; it doesn't matter whether the info is accurate or useful, the brain will still crave it and feel satisfied after consuming it (at least until it starts craving more).

For hundreds of millennia, this wasn't a problem, because on the plains of the savanna, information was as scarce and precious as sugar. But this all changed with the rise of industrial society and the web.

We now live in an attention economy, where people are trying to draw our interest by any means possible. Since low-quality information is just as effective at satisfying our information-cravings as high-quality information, the most efficient way to get attention in the digital age is by mass-producing low-quality “junk info”— a kind of fast food for thought. Like fast food, junk info is cheap to produce and satisfying to consume, but high in additives and low in nutrition. It's also potentially addictive and, if consumed excessively, highly dangerous.

Junk info is often false info, but it isn't junk because it's false. It's junk because it has no practical use; it doesn't make your life better, and it doesn't improve your understanding. Even lies can be nourishing; the works of Dostoevsky are fiction, yet can teach you more about humans than any psychology textbook. Meanwhile, most verified facts do nothing to improve your life or understanding, and are, to paraphrase Nietzsche, as useful as knowledge of the chemical composition of water to someone who is drowning.

Common types of junk info include gossip, trivia, clickbait, hackery, marketing, churnalism, and babble. But in fact, any information that you can't use is junk info. A typical example on social media would be a photo of a freshly cooked burger, captioned with “Look what I just made!” but posted without a recipe so you can't even recreate it. Such an image might make you briefly salivate, and possibly spur you to make a burger of your own, but it provides no discernible value to your life.

Most people don't think very hard about what they post on social media, and such people are naturally able to post at a faster rate than more careful minds, so trivialities (e.g. “feeling tired, might go to sleep, lol”) quickly saturate these platforms. But the junk info that spreads furthest of all is that which evokes strong emotions, and this hasn't gone unnoticed by those, such as journalists and commentators, who are most desperate for your attention.

The easiest strong emotion to evoke is outrage; it requires nothing more sophisticated than a simple story of oppression, tailored to the appropriate political tribe. And yet outrage, for all its cheapness, is highly addictive and highly contagious, making it the weapon of choice for anyone who wants to be noticed in the online cacophony. Even once-respected outlets like the New York Times now resort to “ragebait,” sensationalist stories calculated to infuriate both the newspaper's readers and its political opponents, ensuring maximum attention.

Market forces and social pressures have caused junk info to dominate the web because it's cheap, easy to produce, and good at stealing your attention. Its ubiquity means it's always within easy reach of netizens, and as a result, millions of people are now hooked on it. It's why they endlessly scroll their Twitter timelines or check their Instagram notifications, or repeatedly click refresh on the YouTube homepages, or keep renewing their subscriptions to the Times.

The vast majority of the online content you consume today won't improve your understanding of the world. In fact, it may just do the opposite; recent research suggests that people browsing social media tend to experience “normative dissociation” in which they become less aware and less able to process information, to such an extent that they often can’t recall what they just read.

But despite being “empty calories,” junk info still tastes delicious. Since your dopamine pathways can't distinguish between useful and useless info, consuming junk info gives you the satisfaction of feeling like you're learning—it offers you the sensation of mental nourishment—even though all you're really doing is shoving virtual popcorn into your skull.

Eventually, the addiction to useless info leads to what I call “intellectual obesity.” Just as gorging on junk food bloats your body, so gorging on junk info bloats your mind, filling it with a cacophony of half-remembered gibberish that sidetracks your attention and confuses your senses. Unable to distinguish between relevant and irrelevant, you become concerned by trivialities and outraged by falsehoods. These concerns and outrages push you to consume even more, and all the time that you're consuming, you're prevented from doing anything else: learning, focusing, even thinking. The result is that your stream of consciousness becomes clogged; you develop atherosclerosis of the mind.

We now live in a state of constant distraction caused by an addiction to useless information, and this distraction is so overpowering it even distracts us from the fact we're being distracted. You'll probably read this article, briefly consider the damage junk info has done to you, and then return to aimlessly scrolling Twitter.

But before you do that, let's try to work out some kind of solution.

The most straightforward way to improve your information diet is to develop a habit for meta-awareness; to pay attention to what you're paying attention to. When you find yourself reaching unprompted for your phone, or hovering over the Twitter icon, invoke the “10-10-10 rule:” ask yourself, if I consume this info, how will I feel about it in 10 minutes, 10 months, and 10 years? Doing this may help you realize that the brief sugar-rush offered by junk info is so transient and insignificant in the grand scheme of your life that it's simply not worth your time.

And if your cravings can't be beaten by mere reasoning, then consider rearranging your lifestyle so junk info is simply not an option. The way I beat intellectual obesity was by trying to become the best writer I can be. Writing requires you to filter out bad information because you have a duty to your readers to not be full of shit. Writing also forces you to periodically shut out information altogether so you can be alone with your thoughts. This regular confrontation with yourself helps you keep your bearings in a world constantly trying to lure you away from your brain.

Ultimately you'll have to determine the info-diet that works for you. But if you insist on endlessly consuming whatever the web serves you, know that this banquet culminates in a bitter dessert: at the end of your life, when you're weighing your regrets, you probably won’t say “Man, I wish I’d spent more time browsing the web.” On the contrary, you'll have no recollection of that tweet by a stranger telling you they prefer pasta to pizza, or that gif that amused you for five seconds, or that Times piece that made you mad for a whole minute. And when you notice the myriad holes that all this junk has left in your memory, then it’ll finally be clear that you weren’t consuming it as much as it was consuming you."

[via:
https://social.ayjay.org/2024/06/02/gurwinder-eventually-the.html ]]]></description>
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    <title>Working With Your Hands Is Good for Your Brain - The New York Times</title>
    <dc:date>2024-04-06T05:59:19+00:00</dc:date>
    <link>https://www.nytimes.com/2024/03/28/well/mind/hands-mindfulness-typing-writing.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Activities like writing, gardening and knitting can improve your cognition and mood. Tapping, typing and scrolling? Less so."
]]></description>
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<item rdf:about="https://pjvogt.substack.com/p/how-do-i-use-the-internet-now">
    <title>How do I use the internet now? (Is there a sane way to use the internet?) - Search Engine with PJ Vogt (October 2023)</title>
    <dc:date>2024-03-26T22:46:27+00:00</dc:date>
    <link>https://pjvogt.substack.com/p/how-do-i-use-the-internet-now</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This week, a conversation we recorded a while ago that we’ve been impatient to share.

Ezra Klein joins Search Engine to answer a question that's increasingly confounded us: is there a sane way use the internet, now?

How do I get information about the things I care about without getting sucked into a vortex of opinion, unearned certainty, and yelling?

We make this clear in the episode’s introduction, but one of the pleasures of this show, for me, is that it gives me an excuse to talk to people I admire.

I really like Ezra’s podcast, The Ezra Klein Show. And often when I’m listening, the thought I have is just — how does this person find the time to read and think this much? So it was a treat to demand Ezra answer a series of questions about how he is managing to waste less time on the internet, and what he looks at when he, like anybody, dumbly stares at his phone."

[Available here too:
https://podcasts.apple.com/za/podcast/is-there-a-sane-way-to-use-the-internet/id1614253637?i=1000631989200
https://www.youtube.com/watch?v=NiM5rJO_WYc
https://open.spotify.com/episode/2JeA3ChR0LZ5yz1enxOIaM

See also:
https://overcast.fm/+BBVQR_bJsM
https://robinrendle.com/notes/is-there-a-sane-way-to-use-the-internet/ ]

[Follow-up interview with Ezra Klein (March 2024): How do we survive the media apocalypse?
https://pjvogt.substack.com/p/a-big-announcement-from-search-engine

"We have a new episode for you, an interview with Ezra Klein where he talks about what we can do about this scary moment in media, where so many of the outlets we love are dying or being gutted. It gave me a shot of hope and direction after a bleak few months."

also here:
https://open.spotify.com/episode/2pcYNqD0n9R6UgJMbvJw27
https://podcasts.apple.com/gb/podcast/how-do-we-survive-the-media-apocalypse/id1614253637?i=1000649296199 ]]]></description>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA[Biologists seeking to understrand how animals communicate have created a culture of listening"]]></description>
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    <title>Benjamín Labatut’s “When We Cease to Understand the World,” Reviewed | The New Yorker</title>
    <dc:date>2024-02-02T04:14:43+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Benjamín Labatut’s Sebaldian “When We Cease to Understand the World” grapples with science’s moral quandaries, but what is real and what is imagined?"]]></description>
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    <title>&quot;Anything that comes out of a writer is fiction.&quot; | Writer Benjamín Labatut | Louisiana Channel - YouTube</title>
    <dc:date>2024-02-01T02:45:19+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=E-OFnHwuTBg</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[""Fiction is a human tool we developed to give reality a human shape to understand what is presented to us, and that goes on at all levels. It is part of perception. There is a large part of fiction in perception itself." Meet the award-winning Chilean writer Benjamín Labatut.

It has been said that Benjamín Labatut writes fiction that, from the first page, questions the parameters of reality and what we understand by literature. For instance, in his bestselling novel 'When We Cease to Understand the World' (2020), which weaves a web of associations between the founders of quantum mechanics and the evils of two world wars, where it is hard to distinguish the borders between fiction and reality.

"Anything that comes out of a writer is fiction. In non-fiction, they are really kind of naïve. Fiction is something that is not appreciated for what it is. It is not the making up of a story; it doesn't have to do with imagination. Fiction is a tool, it is a human tool we developed to give reality a human shape to understand what is presented to us, and that goes on at all levels; it is part of perception. There is a large part of fiction in perception itself; it is not just stories. It goes on all the time; we just don't notice that it is going on", says Labatut.

Therefore, Labatut's writing process is very much driven by research: "I don't worry much about the shapes of the stories; it is all about research; I try to find things. To me, finding some other person's phrase is more important than coming up with it myself. It is the part that I enjoy. In that sense, writing has become more akin to walking and picking stuff above the ground." 

"While I am researching it, it will determine many things. I am not just looking for data, I am looking for the shape of the story, and that's got to do with what is available. For example, in certain texts, there are scraps of information, lesser-known characters, and people who left no mark on history. Then I must create fiction around it, but the heart of the story is something that comes out of the research. So, to me, it is more akin to looking at the world than to thinking about it," he says.

What is most important to Labatut as a writer is 'fascination': "Fascination is the key to all of this, and I think that is what writing should aspire to at its best. And the Latin root of the word comes from 'fascinus', which means the male sexual organ. To be aroused is something art does in a very special way. It is an excitement; it is not just entertainment. It should touch you very deeply." 

"You should be moved by what you are investigating. You should be moved by the world and transmit that. That feeling you get when you perceive or bump into something hard to believe or so beautiful that it is hard to put into words. Fascination lies at the root of everything that I try to do. The world is becoming so that it is very hard to feel fascinated. We are dulled down." 

Benjamín Labatut is a Chilean author born in Rotterdam, The Netherlands, 1980. He spent his childhood in The Hague, Buenos Aires, and Lima, before settling in Chile, where he currently lives and works. His first book of short stories, 'Antarctica starts here', won the 2009 Caza de Letras Prize in Mexico, and the Santiago Municipal Prize, in Chile. His second book, 'After the Light', consists of scientific, philosophical, and historical notes on the void, written after a deep personal crisis. His third book, 'When We Cease to Understand the World' has been translated into more than 20 languages. The English edition of the book was shortlisted for the International Booker Prize in 2021. In July 2021, Barack Obama included the book in his last reading list for the summer, which Obama shared on his Twitter account. It was selected for the New York Times Book Review's "10 Best Books of 2021" list.

Benjamín Labatut was interviewed by his Danish translator Peter Adolphsen in connection with the Louisiana Literature festival in August 2022 at the Louisiana Museum of Modern Art in Denmark."

[also here:
https://vimeo.com/837912943
https://channel.louisiana.dk/video/benjam%c3%adn-labatut-fiction-gives-reality-a-human-shape

Goes with another video:
""Writing should give access to the world." | Writer Benjamín Labatut"
https://www.youtube.com/watch?v=ohsQ3WtdWoM ]]]></description>
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    <title>&quot;Writing should give access to the world.&quot; | Writer Benjamín Labatut | Louisiana Channel - YouTube</title>
    <dc:date>2024-02-01T02:44:40+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=ohsQ3WtdWoM</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[""We live in a world that is bigger than us. It can be terrifying, but it is also inspiring. We cannot survive without mysteries. Mysteries are more important than truth. Writing should give access to the world and at the same time darken it for you so that it becomes mysterious again", says the celebrated Chilean writer Benjamín Labatut in this interview.
 
"Literature and science are two of the ways in which we build our sense of the world. Literature is like an older crazy sister of science because it is disorganized. It is not tied down to any set of ideas of the truth so that it can consider anything, and in that sense, it has a freedom that science can't aspire to. I think of literature as a science that really cares about experiments, you can consider the wildest ideas, and you can play with theories that are wrong, that are delirious and insane." 

"Literature has no power at all, and because of that, it is very precious because we can play with ideas that contradict self-evident meanings in the world, and that is a great source of beauty and inspiration. It is a great source of fun, too. "

"You are never just looking at a flower. You look at a flower and have an emotional tone and are contaminated by your other senses, memories biting at you. It is very hard to give any measure about what it feels like to be alive from moment to moment. It is not realism. Our experience of the world is not realistic at all. It is hallucinatory. That is kind of what literature should mirror."

"Beauty is the most important thing there is. I think the truth is completely secondary. Life and beauty are completely intertwined, and we don't realize it. We don't understand that it is something that was here before us. We are just interacting with some of its versions. It is not just in the flowers but also beneath the ground, in the dirt; it is everywhere. It is the universe being in love with itself." 

"I am fascinated by singularities, things that lie outside the regular order. Exceptions of all kinds, one of the things that I get angry about is the modern depreciation of the word genius. As if everybody were the same and it is not like that at all:

One of the great things about being human is how different we are. And there are these outliers, men, and women that really seem to come from another world. They suffer for it too," Labatut says, referring to his novel 'When We Cease to Understand the World', which presents scientists who made great discoveries and failed in other ways. "Because it is very dangerous to suddenly discover something new about ourselves, going a step beyond. You fall into the really strange space, like colonizing new territories, which is dangerous, but to me, it is fascinating. Were it not for these strange, unique beings; we would not have gone very far. We still need this exceptionality. "

Benjamín Labatut is a Chilean author born in Rotterdam, The Netherlands, in 1980. He spent his childhood in The Hague, Buenos Aires, and Lima, before settling in Chile, where he currently lives and works. His first book of short stories, 'Antarctica starts here', won the 2009 Caza de Letras Prize in Mexico, and the Santiago Municipal Prize, in Chile. His second book, 'After the Light', consists of a series of scientific, philosophical, and historical notes on the void, written after a deep personal crisis. His third book, 'When We Cease to Understand the World' has been translated to more than 20 languages. The English edition of the book was shortlisted for the International Booker Prize in 2021. In July 2021, Barack Obama included the book in his last reading list for the summer, which Obama shared on his Twitter account. It was selected for the New York Times Book Review's "10 Best Books of 2021" list. 


Benjamín Labatut was interviewed by his Danish translator Peter Adolphsen in connection with the Louisiana Literature festival in August 2022 at the Louisiana Museum of Modern Art in Denmark."

[also here:
https://vimeo.com/751808996 
https://channel.louisiana.dk/video/benjam%c3%adn-labatut-writing-outside-the-regular-order

goes with another video:

""Anything that comes out of a writer is fiction." | Writer Benjamín Labatut" 
https://www.youtube.com/watch?v=E-OFnHwuTBg ]]]></description>
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<item rdf:about="https://www.theatlantic.com/podcasts/how-to-build-a-happy-life/">
    <title>How to Keep Time - The Atlantic [bookmarking for Season 5, &quot;How to Keep Time&quot; - this podcast covered other topics before that.]</title>
    <dc:date>2024-01-23T05:11:04+00:00</dc:date>
    <link>https://www.theatlantic.com/podcasts/how-to-build-a-happy-life/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[Direct link to Season 5:
https://www.theatlantic.com/podcasts/how-to-build-a-happy-life/?season=5 ]

"A series exploring our complex relationship with the clock"

...

"About How to Keep Time

On this season of How to Keep Time, co-hosts Becca Rashid and Ian Bogost explore our relationship with time and how to reclaim it. Why is it so important to be productive? Why can it feel like there’s never enough time in a day? Why are so many of us conditioned to believe that being more productive makes us better people?

Produced by Becca Rashid. Co-hosted by Becca Rashid and Ian Bogost. Editing by Jocelyn Frank. Fact-check by Ena Alvarado. Engineering by Rob Smerciak. The executive producer of Audio is Claudine Ebeid; the managing editor of Audio is Andrea Valdez."


[Transcripts:

Episode 1
"How to Keep Time: Try Wasting It
How to Waste Time: Wasting time could be the best way to use it.
In a culture obsessed with productivity, what would it mean to commit to letting it go?"
https://www.theatlantic.com/podcasts/archive/2023/12/how-to-waste-time/676187/

"Co-hosts Becca Rashid and Ian Bogost explore our relationship with time and how to reclaim it. Why is it so important to be productive? Why can it feel like there’s never enough time in a day? Why are so many of us conditioned to believe that being more productive makes us better people? [includes interview with Oliver Burkeman]"

Episode 2
"How to Keep Time: Look Busy
If time is a luxury, why don’t we flaunt it?"
https://www.theatlantic.com/podcasts/archive/2023/12/how-to-look-busy/676195/

"Many of us complain about being too busy—and about not having enough time to do the things we really want to do. But has busyness become an excuse for our inability to focus on what matters?

According to Neeru Paharia, a marketing professor at Arizona State University, time is a sort of luxury good—the more of it you have, the more valuable you are. But her research also revealed that, for many Americans, having less time and being busy can be a status symbol for others to notice. And when it comes to the signals we create for ourselves, sociologist Melissa Mazmanian reveals a few myths that may be keeping us from living the lives we want with the meaningful connections we crave."

Episode 3
"How to Leave Work Time at Work: Time to Break Up With Your 9-to-5
Sometimes workplace culture requires you to leave the rest of your life at the door. What if there are better ways to structure time?"
https://www.theatlantic.com/podcasts/archive/2023/12/how-to-leave-work-time-at-work/676196/

"Before laptops allowed us to take the office home and smartphones could light up with notifications at any hour, work time and “life” time had clearer boundaries. Today, work is not done exclusively in the workplace, and that makes it harder to leave work at work.

Co-hosts Becca Rashid and Ian Bogost examine the habits that shrink our available time, and Ignacio Sánchez Prado, a professor of Latin American Studies at Washington University in St. Louis, offers his reflections on American culture and shares suggestions for how to use the time we do have, for life."

Episode 4
"How to Rest. What Is Rest, Anyway?
There’s a difference between leisure and laziness."
https://www.theatlantic.com/podcasts/archive/2024/01/how-to-rest/676197/

"Between making time for work, family, friends, exercise, chores, shopping—the list goes on and on—it can feel like a huge accomplishment to just take a few minutes to read a book or watch TV before bed. All that busyness can lead to poor sleep quality when we finally do get to put our head down.

How does our relationship with rest affect our ability to gain real benefits from it? And how can we use our free time to rest in a culture that often moralizes rest as laziness? Alex Soojung-Kim Pang, the author of several books on rest and director of global programs at 4 Day Week Global, explains what rest is and how anyone can start doing it more effectively."

Episode 5
"Time-Management Tips From the Universe
It could help to examine the cosmos."
https://www.theatlantic.com/podcasts/archive/2024/01/time-management-tips-from-the-universe/676199/ 

"Time can feel like a subjective experience—different at different points in our lives. It’s also a real, measurable thing. The universe may be too big to fully comprehend, but what we do know could help inform the ways we approach our understanding of ourselves, our purpose, and our time.

Theoretical physicist and black-hole expert Janna Levin explains how the science of time can inspire new thinking and fresh perspectives on a much larger scale."

Episode 6
"Can We Keep Time?
Do photos, social posts, and diaries actually help us remember better?
https://www.theatlantic.com/podcasts/archive/2024/01/can-we-keep-time/676198/

It can be tough to face our own mortality. Keeping diaries, posting to social media, and taking photos are all tools that can help to minimize the discomfort that comes with realizing we have limited time on Earth. But how exactly does documenting our lives impact how we live and remember them?

In this episode, diarist and author Sarah Manguso reflects on the benefits and limitations of keeping track of time, and Charan Ranganath, a professor of psychology and researcher at the UC Davis Center for Neuroscience, discusses what research reveals about how memories work and how we can better keep time."]]]></description>
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</item>
<item rdf:about="https://www.openmindmag.org/articles/polluted-minds">
    <title>Polluted Minds | OpenMind Magazine</title>
    <dc:date>2024-01-03T21:53:11+00:00</dc:date>
    <link>https://www.openmindmag.org/articles/polluted-minds</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Airborne toxins can increase our risk for cognitive disability and disease. The science of exposomics is helping to identify effective responses."]]></description>
<dc:subject>sherrybaker pollution cognition brain urban urbanism airpollution air toxins mexicocity mexicodf df dementia disease neoropathy neurology biology depression bipolardisorder psychology intelligence performance attention alzheimers parkinson'sdisease health 2023</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=z3zfMUBTDl0">
    <title>Why Language is Always Changing with Valerie Fridland - Factually! - 214 - YouTube</title>
    <dc:date>2023-06-14T15:24:34+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=z3zfMUBTDl0</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Language changes, and that's not a bad thing! This week, Adam is joined by sociolinguist Valerie Fridland to uncover how language is much more malleable than we're led to believe, and how the resistance against new slang often disguises an attempt to limit the influence of marginalized communities."

[Book here:

Like, Literally, Dude: arguing for the Good in Bad English, by Valerie Fridland
https://www.penguinrandomhouse.com/books/671558/like-literally-dude-by-valerie-fridland/

"ABOUT LIKE, LITERALLY, DUDE
“With easygoing authority… [Fridland] offers context, and a welcoming spirit, to the many contentious realignments in our language.”—The Wall Street Journal

“Smart and funny—I loved it!” —Mignon Fogarty, author of New York Times bestseller Grammar Girl’s Quick and Dirty Tips for Better Writing

A lively linguistic exploration of the speech habits we love to hate—and why our “like”s  and “literally”s actually make us better communicators

Paranoid about the “ums” and “uhs” that pepper your presentations? Concerned that people notice your vocal fry? Bewildered by “hella” or the meteoric rise of “so”?  What if these features of our speech weren’t a sign of cultural and linguistic degeneration, but rather, some of the most dynamic and revolutionary tools at our disposal?

In Like, Literally, Dude, linguist Valerie Fridland shows how we can re-imagine these forms as exciting new linguistic frontiers rather than our culture’s impending demise. With delightful irreverence and expertise built over two decades of research, Fridland weaves together history, psychology, science, and laugh-out-loud anecdotes to explain why we speak the way we do today, and how that impacts what our kids may be saying tomorrow. She teaches us that language is both function and fashion, and that though we often blame the young, the female, and the uneducated for its downfall, we should actually thank them for their linguistic ingenuity.

By exploring the dark corners every English teacher has taught us to avoid, Like, Literally, Dude redeems our most pilloried linguistic quirks, arguing that they are fundamental to our social, professional, and romantic success—perhaps even more so than our clothing or our resumes. It explains how filled pauses benefit both speakers and listeners; how the use of “dude” can help people bond across social divides; why we’re always trying to make our intensifiers ever more intense; as well as many other language tics, habits, and developments.

Language change is natural, built into the language system itself, and we wouldn’t be who we are without it. Like, Literally, Dude celebrates the dynamic, ongoing, and empowering evolution of language, and it will speak to anyone who talks, or listens, inspiring them to communicate dynamically and effectively in their daily lives."]]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=yH5Ds4_0lO8">
    <title>Why the dyslexic brain is misunderstood - YouTube</title>
    <dc:date>2023-03-22T01:03:32+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=yH5Ds4_0lO8</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["How dyslexia is a differently organized brain.

The brain isn’t naturally wired to read. It’s a task that requires explicit instruction for our brains to activate different areas, including those that control vision, sound, and meaning. For fluent readers, the result is a complicated reading circuit — connected by neural pathways of white matter — to allow us to process words within milliseconds. But this reading circuit looks different for people with dyslexia. 

For decades, the research was largely focused on how this different brain organization often resulted in delays and difficulty in areas like reading, spelling, and grammar. And today, there continues to be stigma and misconceptions around a dyslexia diagnosis. 

But the challenges of dyslexia often overshadow another part of the picture. Research has repeatedly shown dyslexia is also associated with specific cognitive strengths. These include visuo-spatial processing, narrative memory, problem-solving, and reasoning. While there is still a lot to learn about these advantages and how they work, in the piece above we unpack what we know about dyslexia, and what many studies have concluded about these strengths. 

This perspective could be critical — not just for the roughly 20 percent of people who have dyslexia — but for the colleagues, peers, and educators who can better empower dyslexic thinking and better understand neurodiversity.

SOURCES: 
On the reading brain: 

Proust and the Squid: https://www.harpercollins.com/products/proust-and-the-squid-maryanne-wolf?variant=32122454671394

Studies: 

“Explorative bias”:  https://www.frontiersin.org/articles/10.3389/fpsyg.2022.889245/full

Impossible figures: https://pubmed.ncbi.nlm.nih.gov/15503582/ // https://pubmed.ncbi.nlm.nih.gov/12744954/ 

Peripheral vision: https://pubmed.ncbi.nlm.nih.gov/3574384/ // https://journals.sagepub.com/doi/abs/10.1068/p6036

Blurred images: https://journals.plos.org/plosone/article?id=10.1371%2Fjournal.pone.0035724#pone-0035724-t003

ADDITIONAL READING: 

The Dyslexic Advantage: https://www.dyslexicadvantage.org/book/ 
Amazing Dyslexics: https://www.amazingdyslexic.com/ 
Overcoming Dyslexia: https://dyslexia.yale.edu/research-science/overcoming-dyslexia/

https://www.scientificamerican.com/article/the-advantages-of-dyslexia/

https://dyslexiahelp.umich.edu/dyslexics/learn-about-dyslexia/what-is-dyslexia/the-many-strengths-of-dyslexics

https://dyslexia.yale.edu/dyslexia/dyslexia-faq/

Note: The headline on this piece has been updated.
Previous headline: The benefits of dyslexic thinking"]]></description>
<dc:subject>dyslexia 2023 brain thinking cognition katepower kathyiwnczakforsyth maryannewolf reading howweread neuroscience math grammar workingmemory phonology syntax spelling facerecognition specialmemory creativity neurodiversity facialrecognition</dc:subject>
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<item rdf:about="https://nautil.us/what-plants-are-saying-about-us-264593/">
    <title>What Plants Are Saying About Us - Nautilus</title>
    <dc:date>2023-03-14T17:45:56+00:00</dc:date>
    <link>https://nautil.us/what-plants-are-saying-about-us-264593/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Are plants clever? Maybe. Adaptive? Sure. But sentient? Aware? Conscious? Listen closely and you can hear the scoffing.

To feel alive, to have a subjective experience of your surroundings, to be an organism whose lights are on and someone’s home—that’s reserved for creatures with brains, or so says traditional cognitive science. Only brains, the theory goes, can encode mental representations, models of the world that brains experience as the world. As Jon Mallatt, a biologist at the University of Washington, and colleagues put it in their 2021 critique of Calvo’s work, “Debunking a Myth: Plant Consciousness,” to be conscious requires “experiencing a mental image or representation of the sensed world,” which brainless plants have no means of doing.4

But for Calvo, that’s exactly the point. If the representational theory of the mind says that plants can’t perform intelligent, cognitive behaviors, and the evidence shows that plants do perform intelligent, cognitive behaviors, maybe it’s time to rethink the theory. “We have plants doing amazing things and they have no neurons,” he says. “So maybe we should question the very premise that neurons are needed for cognition at all.”"

...

"Phenotypic plasticity is a powerful but slow process—to see it, you have to speed it up. So Calvo makes time-lapse recordings, in which slow and seemingly random growth blooms into what appears to be purposeful behavior. One of his time-lapse videos shows a climbing bean growing in search of a pole. The vine circles aimlessly as it grows. Hours are compressed into minutes. But when the plant senses a pole, everything changes: It pulls itself back, like a fisherman casting a line, then flings itself straight for the pole and makes a grab.

“Once movement becomes conspicuous by speeding it up,” Calvo says, “you see that certainly plants are generating flows with their movement.”

By using these flows to guide their movements, plants accomplish all kinds of feats, such as “shade avoidance”—steering clear of over-populated areas where there’s too much competition for photosynthesis. Plants, Calvo explains, absorb red light but reflect far-red light. As a plant grows in a given direction, it can watch how the ratio of red to far-red light varies and change directions if it finds itself heading for a crowd.

“They are not storing an image of their surroundings to make computations,” Calvo says. “They’re not making a map of the vicinity and plotting where the competition is and then deciding to grow the other way. They just use the environment around them.”

That might seem to be a long cry from how humans perceive the world—but according to 4E cognition, the same principles apply. Humans don’t perceive the world by forming internal images either. Perception, for the E’s, is a form of sensorimotor coordination. We learn the sensory consequences of our movements, which in turn shapes how we move.

Just watch an outfielder catch a fly ball.6 Standard cognitive science would say the athlete’s brain computes the ball’s projectile motion and predicts where it’s going to land. Then the brain tells the body what to do, the mere output of a cognitive process that took place entirely inside the head. If all that were true, the player could just make a beeline to that spot—running in a straight line, no need to watch the ball—and catch.

But that’s not what outfielders do. Instead, they move their bodies, constantly shuffling back and forth and watching how the position of the ball changes as they move. They do this because if they can keep the ball’s speed steady in their field of vision—canceling out the ball’s acceleration with their own—they and the ball will end up in the same spot. The player doesn’t have to solve differential equations on a mental model—the movement of her body relative to the ball solves the problem for her in active engagement, in real time. As the MIT roboticist Rodney Brooks wrote in a landmark 1991 paper, “Intelligence Without Representation,” “Explicit representations and models of the world simply get in the way. It turns out to be better to use the world as its own model.”7

If cognition is embodied, extended, embedded, enactive, and ecological, then what we call the mind is not in the brain. It is the body’s active engagement with the world, made not of neural firings alone but of sensorimotor loops that run through the brain, body, and environment. In other words, the mind is not in the head. Calvo likes to quote the psychologist William Mace: “Ask not what’s inside your head, but what your head’s inside of.”"

...

"“Plants are a different strategy of multicellularity than animals,” Thompson says. They don’t have brains, but according to Calvo they have something just as good: complex vascular systems, with networks of connections arranged in layers not unlike a mammalian cortex. In the root apex—a small region in the tip of a plant’s root—sensory and motor signals are integrated through electrochemical activity using molecules similar to the neurotransmitters in our brains, with plant cells firing off action potentials similar to a neuron’s, only slower. Like the human brain, the root apex allows the plant to integrate all of its sensory flows in order to produce new behavior that will generate new flows in ways that keep the plant adaptively coupled to the world.

The similar roles played by an animal’s nervous system and a plant’s vascular system help explain why the same anesthetics can put both animals and plants to sleep, as Calvo demonstrated using a Venus flytrap in a bell jar. Normally, the plant’s traps snap shut when an unfortunate insect triggers one of its sensor hairs, which protrude from the trap’s mouth like sharks’ teeth. (Actually, the clever plant awaits the triggering of a second hair within seconds of the first before expending the costly energy to bite. Once closed, it awaits three more triggers—to ensure there’s a decent bug buzzing around in there—before it releases acidic enzymes to digest its meal. As Calvo sums it up, “They can count to five!”) Using surface electrodes, Calvo watched as the triggered hairs sent electric spikes zapping through the plant, sparking its motor system to react. With anesthesia, all of that stopped. Calvo tickled the trap’s hairs and it just sat there, its mouth agape. The electrode reading flatlined.

“The anesthesia prevents the cell from firing an action potential,” Calvo explains. “That happens in both plants and animals.” It’s not that the anesthetic is turning down the dial of consciousness inside the brain or root apex, it’s just severing the links between sensory inputs and motor outputs, preventing the organism from engaging as a singular whole with its environment. Once “woken,” though, the groggy Venus flytraps quickly returned to their usual behavior.

“Clearly,” Thompson says, “plants are self-organizing, self-maintaining, self-regulating, highly adaptive, they engage in complex signaling among each other, within species and across species, and they do that within a framework of multicellularity that’s different from animal life but exhibits all the same things: autonomy, intelligence, adaptivity, sense-making.” From a 4E perspective, Thompson says, “there’s no problem in talking about plant cognition.”

In the end, Calvo’s critics are right: Plants aren’t using brains to form internal representations. They have no private, conscious worlds locked up inside them. But according to 4E cognitive science, neither do we.

“The mistake was to think that cognition was in the head,” Calvo says. “It belongs to the relationship between the organism and its environment.”

After talking with Calvo, I looked around my apartment overrun with plants—at the pothos and bromeliads, rocktrumpet vines and staghorn ferns, at the peace lilies and crowns of thorns, snake plants, Monstera, ZZs, and palms—and they suddenly appeared very different. For one thing, Calvo had told me to think of plants as being upside-down, with their “heads” plunged into the soil and their limbs and sex organs sticking up and flailing around. Once you look at a plant that way, it’s hard to unsee it. But more to the point, the plants appeared to me now not as objects, but as subjects—as living, striving beings trying to make it in the world—and I found myself wondering whether they felt lonely in their pots, or panicked when I forgot to water them, or dizzy when I rotated them on the windowsill.

It wasn’t just the plants. I felt myself differently, too: less like a passive spectator, snug inside my skull, and more like an active life form, tendrilled and strange, moving through the world as the world moved through me.

“Plants are not that different from us after all,” Calvo had told me, “not because I’m beefing them up to make them more similar to us, but because I’m rethinking what human perception is about. I’m neither inflating them nor deflating us but putting us all on the same page.”

It was hard not to wonder whether, from that page, the story of our planet might unfold differently. The “E” approaches ask us to question what we are, how intimately we’re entangled with the world, and whether we can rightly see ourselves as standing apart from nature or whether the destruction we wreak is steadily diminishing our own wild cognition.

“Human nature,” wrote John Dewey, the pragmatist philosopher, “exists and operates in an environment. And it is not ‘in’ that environment as coins are in a box, but as a plant is in the sunlight and soil. It is of them.”10"]]></description>
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<item rdf:about="https://www.nytimes.com/2022/11/22/opinion/ezra-klein-podcast-maryanne-wolf.html">
    <title>Opinion | This Is Your Brain on ‘Deep Reading.’ It’s Pretty Magnificent. - The New York Times</title>
    <dc:date>2022-12-05T01:20:54+00:00</dc:date>
    <link>https://www.nytimes.com/2022/11/22/opinion/ezra-klein-podcast-maryanne-wolf.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[Transcript:
https://www.nytimes.com/2022/11/22/opinion/transcript-ezra-klein-interviews-maryanne-wolf.html ]

[See also:
https://open.spotify.com/episode/5ess4DnMyD2YTmjgU5cggh?si=xn9eJEWASd-B-wpOmIuyVA
https://podcasts.apple.com/us/podcast/this-conversation-about-the-reading-mind-is-a-gift/id1548604447?i=1000587098985

"Reader, Come Home: The Reading Brain in a Digital World" (2019)
https://www.harpercollins.com/products/reader-come-home-maryanne-wolf?variant=32128334594082

"Proust and the Squid: The Story and Science of the Reading Brain" (2008)
https://www.harpercollins.com/products/proust-and-the-squid-maryanne-wolf?variant=32122454671394

"I Didn’t Want It to Be True, but the Medium Really Is the Message" (2022)
https://www.nytimes.com/2022/08/07/opinion/media-message-twitter-instagram.html

"Every day, we consume a mind-boggling amount of information. We scan online news articles, sift through text messages and emails, scroll through our social-media feeds — and that’s usually before we even get out of bed in the morning. In 2009, a team of researchers found that the average American consumed about 34 gigabytes of information a day. Undoubtedly, that number would be even higher today.

But what are we actually getting from this huge influx of information? How is it affecting our memories, our attention spans, our ability to think? What might this mean for today’s children, and future generations? And what does it take to read — and think — deeply in a world so flooded with constant input?

Maryanne Wolf is a researcher and scholar at U.C.L.A.’s School of Education and Information Studies. Her books “Proust and the Squid: The Story and Science of the Reading Brain” and “Reader, Come Home: The Reading Brain in a Digital World” explore the relationship between the process of reading and the neuroscience of the brain. And, in Wolfe’s view, our era of information overload represents a historical inflection point where our ability to read — truly, deeply read, not just scan or scroll — hangs in the balance.

We discuss why reading is a fundamentally “unnatural” act, how scanning and scrolling differ from “deep reading,” why it’s not accurate to say that “reading” is just one thing, how our brains process information differently when we’re reading on a Kindle or a laptop as opposed to a physical book, how exposure to such an abundance of information is rewiring our brains and reshaping our society, how to rediscover the lost art of reading books deeply, what Wolf recommends to those of us who struggle against digital distractions, what parents can do to to protect their children’s attention, how Wolf’s theory of a “biliterate brain” may save our species’ ability to deeply process language and information and more.

Mentioned:
The Glass Bead Game (Magister Ludi) by Hermann Hesse
How We Read Now by Naomi S. Baron
The Shallows by Nicholas Carr
Yiruma

Book Recommendations:
The Gilead Novels by Marilynne Robinson
World and Town by Gish Jen
Standing by Words by Wendell Berry
Love’s Mind by John S. Dunne
Middlemarch by George Eliot"]]></description>
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<item rdf:about="https://podcasts.apple.com/us/podcast/beyond-horology-podcast/id1549388407?i=1000538216849">
    <title>Beyond Horology Podcast: Why We Collect Watches with guest psychiatrist Erik Nilzèn 🇸🇪 on Apple Podcasts</title>
    <dc:date>2022-11-20T00:28:12+00:00</dc:date>
    <link>https://podcasts.apple.com/us/podcast/beyond-horology-podcast/id1549388407?i=1000538216849</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this episode Niko talks watches, addiction and number of reasons why we get so deep in the watch collecting hobby with psychiatrists and fellow watch nerd Erik Nilzèn.
Visit Doing Time Blog here: www.doingtime.se/

Visit Erik’s Instagram here:
https://www.instagram.com/doktornsklockor/

We welcome your rating on Apple Podcast, as well as your feedback, questions and recommendations via DM on our Instagram!
https://instagram.com/beyondhorologypodcast"

[Also here:

https://www.listennotes.com/podcasts/beyond-horology/why-we-collect-watches-with-43tidTps-J5/

https://open.spotify.com/episode/2jmUfEM65bZAPlw7l5QizH

https://anchor.fm/beyond-horology/episodes/Why-We-Collect-Watches-with-guest-psychiatrist-Erik-Nilzn-e18ka72 ]]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=Mi84o9ZKuXs">
    <title>Why Am I Craving Sweets? | Serving Up Science - YouTube</title>
    <dc:date>2022-11-17T23:40:40+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=Mi84o9ZKuXs</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Why are we drawn to fatty, sugary, and salty snacks and drinks? We’re putting junk food under the microscope to explore the science behind our affinity for processed foods that pack a lot of calories and have little nutritional value. 

When we eat foods that contain lots of fat and sugar, it's the natural chemical dopamine that gives us a rush of elation and desire for more."]]></description>
<dc:subject>food nutrition 2022 science physiology processedfoods dopamine sugar sweets fat texture senses allthesenses brain bodies sound foodscience mouthfeel flavor flavorprofiles crunch crunchiness</dc:subject>
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<item rdf:about="https://www.frontiersin.org/articles/10.3389/fpsyg.2020.01810/full">
    <title>Frontiers | The Importance of Cursive Handwriting Over Typewriting for Learning in the Classroom: A High-Density EEG Study of 12-Year-Old Children and Young Adults | Psychology</title>
    <dc:date>2020-10-27T01:13:29+00:00</dc:date>
    <link>https://www.frontiersin.org/articles/10.3389/fpsyg.2020.01810/full</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["To write by hand, to type, or to draw – which of these strategies is the most efficient for optimal learning in the classroom? As digital devices are increasingly replacing traditional writing by hand, it is crucial to examine the long-term implications of this practice. High-density electroencephalogram (HD EEG) was used in 12 young adults and 12, 12-year-old children to study brain electrical activity as they were writing in cursive by hand, typewriting, or drawing visually presented words that were varying in difficulty. Analyses of temporal spectral evolution (TSE, i.e., time-dependent amplitude changes) were performed on EEG data recorded with a 256-channel sensor array. For young adults, we found that when writing by hand using a digital pen on a touchscreen, brain areas in the parietal and central regions showed event-related synchronized activity in the theta range. Existing literature suggests that such oscillatory neuronal activity in these particular brain areas is important for memory and for the encoding of new information and, therefore, provides the brain with optimal conditions for learning. When drawing, we found similar activation patterns in the parietal areas, in addition to event-related desynchronization in the alpha/beta range, suggesting both similarities but also slight differences in activation patterns when drawing and writing by hand. When typewriting on a keyboard, we found event-related desynchronized activity in the theta range and, to a lesser extent, in the alpha range in parietal and central brain regions. However, as this activity was desynchronized and differed from when writing by hand and drawing, its relation to learning remains unclear. For 12-year-old children, the same activation patterns were found, but to a lesser extent. We suggest that children, from an early age, must be exposed to handwriting and drawing activities in school to establish the neuronal oscillation patterns that are beneficial for learning. We conclude that because of the benefits of sensory-motor integration due to the larger involvement of the senses as well as fine and precisely controlled hand movements when writing by hand and when drawing, it is vital to maintain both activities in a learning environment to facilitate and optimize learning.

Introduction
Digital devices are increasingly replacing traditional writing by hand (Longcamp et al., 2006; Kiefer et al., 2015), and as both reading and writing are becoming more and more digitized at all levels of education, it is crucial to examine the long-term implications of this practice that are still largely unknown (Mangen and Balsvik, 2016; Patterson and Patterson, 2017). Despite several studies supporting the benefits for learning when taking notes by hand compared to laptop note-taking (e.g., Longcamp et al., 2005; Smoker et al., 2009; James and Engelhardt, 2012; Mueller and Oppenheimer, 2014; Van der Meer and Van der Weel, 2017), it is still unclear how computer use impacts student productivity and learning (Patterson and Patterson, 2017). Due to contradictory results, it has been hard to achieve an explicit agreement, whether the technology serves to help or hinder student performance. Therefore, it is essential to further investigate the long-term implications for learning and how the processes of cursive writing, typewriting, and drawing are working in the brain within a developmental perspective.

Cursive writing is a complex and central cultural skill (Kersey and James, 2013; Kiefer et al., 2015), involving many brain systems and the integration of both motor and perceptual skills (Vinci-Booher et al., 2016; Thibon et al., 2018). The skill of cursive writing is often used as a tool for learning (Arnold et al., 2017), considering the depths of processing that note-taking by hand provides, even in the absence of a review of the notes (Kiewra, 1985). Thus, cursive writing has been considered an essential precursor for further academic success (Fears and Lockman, 2018), and the skill is typically acquired during childhood in societies with a strong literacy tradition (Kiefer et al., 2015). Children must learn how to coordinate their hand movements accurately and produce the shape of each letter, and they may take several years to master this precise skill (Van der Meer and Van der Weel, 2017).

Today, most adults write using a keyboard and computer (Longcamp et al., 2005, 2006), and in some countries programs for elementary school education, typewriting on digital devices has already replaced traditional handwriting (Kiefer et al., 2015). Therefore, the amount of time spent writing by hand has been reduced as learning activities are increasingly relying upon digital devices (Mueller and Oppenheimer, 2014; Vinci-Booher et al., 2016). These devices (e.g., tablets and mobile phones) may improve a student’s ability to take notes, but they may also hinder learning in different and unknown ways (Stacy and Cain, 2015). Most educators acknowledge note-taking as an important factor of classroom learning (Stacy and Cain, 2015), and keyboard activity is now often recommended as a substitute for early handwriting as this type of activity is less demanding and frustrating for children (Cunningham and Stanovich, 1990).

Proponents of computers in the classroom stress the benefits of children being able to produce large texts earlier and receiving immediate feedback on their texts and questions through the Internet (Hultin and Westman, 2013). On the other hand, critics of computers in the classroom have found computer use to have a negative impact on course grades (Patterson and Patterson, 2017), lower class performance (Fried, 2008) as well as being distracting in the way that students habitually multitask (Sana et al., 2013). Compared to typewriting training, handwriting training has not only been found to improve spelling accuracy (Cunningham and Stanovich, 1990) and better memory and recall (Longcamp et al., 2006; Smoker et al., 2009; Mueller and Oppenheimer, 2014), but also improved letter recognition (Longcamp et al., 2005, 2008). These benefits have not only been found in traditional handwriting using an ink pen, but also in handwriting using a digital pen (Osugi et al., 2019). These results suggest that the involvement of the intricate hand movements and shaping of each letter may be beneficial in several ways. Therefore, the next question might be if any motor activity facilitates learning, or if the keyboard and pen cause different underlying neurological processes within the brain. If so, changing the motor condition while children are learning may affect their subsequent performance (Longcamp et al., 2005).

From the sensorimotor point of view, cursive writing and typewriting are two distinct ways of writing and may as well involve distinct processes in the brain (Longcamp et al., 2005, 2006; Alonso, 2015). The process of cursive writing involves fine coordination of hand movements when producing the shape of each letter, whereas typewriting requires much less kinesthetic information (Longcamp et al., 2006; Smoker et al., 2009; Kiefer et al., 2015). Several fMRI-studies, in preliterate (James and Engelhardt, 2012) and preschool children (e.g., James, 2010, 2017; Vinci-Booher et al., 2016), as well as adults (Menon and Desmond, 2001; Longcamp et al., 2003), have shown that areas related to writing processes are also activated when simply perceiving visual letters, suggesting that writing and reading are interrelated processes including a sensorimotor component (Longcamp et al., 2005, 2006).

Even though several researchers have pointed to certain task-specific brain areas, recent findings in modern neuroscience suggest that the brain is not that simple. Neural processes are highly dynamic (Lopes da Silva, 1991; Singer, 1993) and we still know very little about how the different brain systems are working together (Buzsáki, 2006). As recent findings of cognitive neuroscience have found processes in the brain to occur every millisecond, the EEG technique lends itself well to studying brain electrical activity as a function of cursive writing, typewriting, and drawing. The EEG-technique allows us to investigate changes in the state of the underlying networks (Lopes da Silva, 1991), and can reveal the continuously changing task-specific spatial patterns of activations (Pfurtscheller et al., 1996). Studies of cortical oscillations have become a fundamental aspect of modern systems neuroscience, yet, there are still conflicting definitions regarding the different rhythms and their cognitive usefulness (Fröhlich, 2016).

In general, brain oscillations are interactions between the thalamus and cortex and can be viewed as generated by changes in one or more parameters that control oscillations in neuronal networks (Pfurtscheller and Lopes da Silva, 1999). The complex interactions and the following distinctive frequencies are, in short, reflecting different cognitive processes (Klimesch et al., 1994; Berens and Horner, 2017). At the neural level, cortical oscillations have been found to reflect periodically membrane voltages that interact by synaptic transmission, reflecting a pattern of depolarization and hyperpolarization that enables or disables effective translation of incoming synaptic input into postsynaptic action potential firing (Fröhlich, 2016). In other words, the frequencies of the following oscillations depend both on the individual neurons and the strength of the action potentials (Lopes da Silva, 1991; Singer, 1993). This temporal organization of neural firing is of high importance and is also thought to be critical for the formation of long-term memories in the hippocampus (Berens and Horner, 2017).

Frequency-specific changes in the ongoing EEG, that are not phase-locked to a specific event, can be observed in form of event-related synchronization (ERS) (an increase in spectral amplitude) or event-related desynchronization (ERD) (a decrease in spectral amplitude) (Pfurtscheller and Aranibar, 1977; Pfurtscheller and Lopes da Silva, 1999). These longer-lasting ongoing changes can be detected using spectral analyses (Klimesch, 1996), e.g., induced temporal spectral evolution (TSE), to study differences in a given frequency band (Pfurtscheller et al., 1994; Salmelin and Hari, 1994). The TSE technique calculates temporal dynamics of EEG oscillations and quantifies both event-related suppressions and/or enhancements of rhythms after the original EEG-data have been inspected and filtered through specific filters (Salmelin and Hari, 1994). Both ERD and ERS are highly frequency-specific and can be displayed in both the same or different locations on the scalp simultaneously (Lopes da Silva, 1991; Pfurtscheller, 1992; Pfurtscheller et al., 1996; Pfurtscheller and Lopes da Silva, 1999).

In a recent EEG-study, Van der Meer and Van der Weel (2017) found that drawing by hand activates larger networks in the brain compared to typewriting, and concluded that the involvement of fine hand movements in note-taking, as opposed to simply pressing a key on a keyboard, may be more beneficial for learning, especially when encoding new information. They found a desynchronized activity within the alpha band in the parietal and occipital areas of the brain, suggesting this activity to be beneficial for learning, especially as the activity was shown to occur in the rather deep structures of the brain (e.g., hippocampus, the limbic system). Both handwriting and drawing are complex tasks that require integration of various skills (Van der Meer and Van der Weel, 2017), and adults often use the same term to refer to young children’s writings and drawings (Treiman and Yin, 2011). Both processes involve several visuomotor components and precise coordination (Planton et al., 2017) to produce artificial marks that appear on a surface (Treiman and Yin, 2011). As drawing can be said to be just as complex as handwriting, this activity is not used daily as an intensive learning strategy in the form of written productions (Planton et al., 2017). Nevertheless, drawing may exhibit just as much higher-level processing as handwriting, if not more so, especially when it comes to creating creative drawings as opposed to writing standardized letters. Therefore, it would be interesting to investigate whether drawing and cursive writing engage similar or different activation patterns in the brain, and how they differ from typewriting on a keyboard based on the literature mentioned above.

As previous studies have found support for the benefits of note-taking by hand in terms of learning, the present study aimed to expand the findings by Van der Meer and Van der Weel (2017), and further investigate the neurobiological differences in the adult and child brain related to cursive writing, typewriting, and drawing, using high-density EEG. It was hypothesized that handwriting and drawing would activate similar brain areas, in profound structures of the parietal lobe, to a greater extent than typewriting on a keyboard. Studying the adult brain state can provide valuable information (Vinci-Booher et al., 2016), but investigating the stages that lead to the adult-like neural signatures can help us better understand cognitive development and why the brain responds to certain stimuli the way it does as a result of experience (James, 2010). Therefore, the present study includes a group of 12-year-old children, in addition to adults, to investigate if the same activations are apparent as in the literate adult, and perhaps even more critical in terms of learning and initiation of essential neuronal structures in the brain. Hence, the present study aims to investigate the importance of teaching cursive writing in school and to further explore which strategies of cursive writing, typewriting, or drawing are more beneficial to facilitate and optimize learning in the classroom.

Materials and Methods
Participants
Sixteen healthy school-aged children and sixteen healthy adults were recruited to participate in this study at the Developmental Neuroscience Laboratory at NTNU (Norwegian University of Science and Technology). The study followed a cross-sectional design to study differences in oscillatory brain activity in tasks of cursive writing, typewriting, and drawing among children and adults. The school-aged children were recruited from 7th graders at the Waldorf school in Trondheim, who are very used to cursive handwriting and drawing. Interested parents contacted the lab for further information about their child’s participation. The adults were recruited through different lectures at the university campus, or they were contacted through friends. All participants were right-handed, as determined by the Edinburgh Handedness Inventory (Oldfield, 1971). Only right-handed participants with a handedness quotient larger or equal to +0.6 took part in the study, ranging from lowest to highest, 0.65–0.93 in adults and 0.60–1.00 in children, respectively. Four of the children were removed from further analysis due to inadequate data or other information that could affect the data analyses (e.g., dyslexia, ADHD, or prematurity). In addition, four of the adults were removed due to inadequate data and to maintain equal sized groups. Because of this, the resulting total sample included 12 school-aged children and 12 young adults.

For the school-aged children (four boys and eight girls), the mean age was 11.83 years (SD = 0.39). Parents gave their informed consent concerning their children, and the child could withdraw from the experiment at any time without any consequences. For the adults (six men and six women), the mean age was 23.58 years (SD = 2.02). The adults also gave their informed consent and could withdraw at any time. The adults were rewarded with a 150 NOK cinema ticket, whereas the school-aged children were rewarded with snacks in the lab and a picture of themselves with the EEG-net on. The Regional Committee for Medical and Health Ethics approved the study."]]></description>
<dc:subject>typing cursive handwriting 2020 psychology learning evaoseaskvik frvanderweel audreyvandermeer neuroscience computers computing brain drawing howwelearn memory understanding children</dc:subject>
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<item rdf:about="https://elemental.medium.com/why-your-brain-needs-idle-time-e5d90b0ef1df">
    <title>Why Your Brain Needs Idle Time – Elemental</title>
    <dc:date>2019-05-14T03:46:14+00:00</dc:date>
    <link>https://elemental.medium.com/why-your-brain-needs-idle-time-e5d90b0ef1df</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Mental idle time, meanwhile, seems to facilitate creativity and problem-solving. “Our research has found that mind-wandering may foster a particular kind of productivity,” says Jonathan Schooler, a professor of psychological and brain sciences at the University of California, Santa Barbara who has studied mind-wandering extensively. He says overcoming impasses — including what he calls “a-ha!” moments — often happen when people’s minds are free to roam.

Schooler mentions the common experience of not being able to recall a word that’s on the tip of your tongue — no matter how hard you try to think of it. But as soon as you move onto another mental task, the word pops into your head. “I think it’s very possible that some unconscious processes are going on during mind-wandering, and the insights these processes produce then bubble up to the surface,” he says.

It’s also possible that depriving the brain of free time stifles its ability to complete this unconscious work. “I think we need to recognize that the brain’s internal train of thought can be of value in itself,” Schooler says. “In the same way we can experience a sleep deficit, I think we can experience a mind-wandering deficit.”

“Many people find it difficult or stressful to do absolutely nothing,” he adds. Instead, Schooler says “non-demanding” tasks that don’t require much mental engagement seem to be best at fostering “productive” mind-wandering. He mentions activities like going for a walk in a quiet place, doing the dishes, or folding laundry — chores that may occupy your hands or body but that don’t require much from your brain.

While a wandering mind can slip into some unhelpful and unhealthy states of rumination, that doesn’t mean blocking these thoughts with constant distraction is the way to go. “I think it’s about finding balance between being occupied and in the present and letting your mind wander — [and] about thinking positive thoughts and thinking about obstacles that may stand in your way,” says Schooler.

There may be no optimal amount of time you can commit to mental freedom to strike that balance. But if you feel like it takes “remarkable effort” for you to disengage from all your favorite sources of mental stimulation, that’s probably a good sign you need to give your brain more free time, Immordino-Yang says. “To just sit and think is not pleasant when your brain is trained out of practicing that, but that’s really important for well-being,” she adds.

Frank recommends starting small — maybe take a 15-minute, distraction-free walk in the middle of your day. “You might find your world changes,” he says."]]></description>
<dc:subject>brain jonathnschooler idleness 2019 cognition psychology neuroscience downtime daydreaming mindwandering walking quiet chores mentalload cognitiveload thinking howwethink epiphanies creativity problemsolving mentalhealth attention distraction doingnothing</dc:subject>
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<item rdf:about="https://www.theringer.com/features/2019/1/22/18192071/california-high-school-football-future-politics">
    <title>The Fight Over Football’s Future Is Now a Battle for California’s Soul - The Ringer</title>
    <dc:date>2019-01-24T18:39:37+00:00</dc:date>
    <link>https://www.theringer.com/features/2019/1/22/18192071/california-high-school-football-future-politics</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["So what will happen next? It’s possible that flag football will eventually displace tackle football among youth, and the numbers will go back up as we come to terms with the risks involved for those in high school and beyond; in fact, the case for youth flag football is increasingly being made by coaches and NFL veterans like John Madden and Drew Brees, who has said he won’t allow his own children to play tackle football until middle school. But without knowing how science might advance, or whether equipment might evolve, it’s also possible to imagine football becoming an increasingly regional sport that’s centered even more in the Southeast and is slowly de-emphasized on the West Coast. Within the past three years, Georgia has nearly overtaken California as the third-largest college football recruiting state in the country.

It’s easy to imagine football being played primarily by wealthy private schools or well-subsidized public schools that can afford to invest in the most expensive safety measures (and weather the changes in the insurance market), or by athletes from underprivileged communities who are seeking a way out. A school like Lowell, for instance, doesn’t need football to survive.

On the practice field, Danny Chan tells me that one of his best players sat out most of the year while in concussion protocol, citing this as proof that things aren’t the same as they used to be when all those 1960s and ’70s-era NFL players—whose brains wound up at Boston University—were in their prime. When that parent of his star running back pulled her child from football in 2017, Chan questioned why she didn’t lobby the city’s public schools to ban the sport altogether. Or do you only care about your own kid? he asked her.

This is the crux of the philosophical disagreement, one that bleeds into our modern political debate about paternalistic government overreach and the perceived existence of the “nanny state.” During my conversation with Archie, she points to car seats for children as an example of how our safety standards have evolved over time. And during my conversation with Rafter, he brings up car seats as a way of pointing out that we’ve adapted to modern standards without outlawing driving altogether. So whose responsibility is it to mitigate that risk, and how far should we go in mandating these safety measures? And what do we lose in making these choices?

“Football, in particular, offers communities things of value,” Rafter says. “It’s hard to measure, except through stories and testimonials. I can’t put it in a medical or scientific document. Nobody’s allowing us to have that conversation. But that’s a piece that would be a huge loss, in the worst-case scenario, in the state of California.”

The question, then, is whether you believe that those stories and testimonials depend on the existence of football, or that you feel they’re merely an echo of the communities themselves. Maybe football will someday reinvent itself in a progressive manner, the way it did at the turn of the 20th century. Maybe our cultural and scientific progress as a society means that we should eventually leave it behind. All those years ago, when Stanford and Cal dropped football in favor of rugby, Roberta J. Park wrote that the school’s presidents presumed they were promoting a safer game. But Park also made another, more curious observation: The games we play don’t really influence our morality. They just reflect who we are."]]></description>
<dc:subject>california sports football americanfootball 2019 children youth teens brain health rugby history athletics parenting activism sanfrancisco georgia texas florida</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="http://seedmagazine.com/content/article/buddhism_and_the_brain/">
    <title>Buddhism and the Brain § SEEDMAGAZINE.COM</title>
    <dc:date>2018-07-22T07:02:33+00:00</dc:date>
    <link>http://seedmagazine.com/content/article/buddhism_and_the_brain/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Many of Buddhism’s core tenets significantly overlap with findings from modern neurology and neuroscience. So how did Buddhism come close to getting the brain right?"]]></description>
<dc:subject>buddhism neuroscience brain religion science 2011 davidweisman</dc:subject>
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<item rdf:about="https://www.theguardian.com/society/2018/jan/07/is-everything-you-think-you-know-about-depression-wrong-johann-hari-lost-connections?CMP=share_btn_tw">
    <title>Is everything you think you know about depression wrong? | Society | The Guardian</title>
    <dc:date>2018-01-08T06:14:38+00:00</dc:date>
    <link>https://www.theguardian.com/society/2018/jan/07/is-everything-you-think-you-know-about-depression-wrong-johann-hari-lost-connections?CMP=share_btn_tw</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["So, what is really going on? When I interviewed social scientists all over the world – from São Paulo to Sydney, from Los Angeles to London – I started to see an unexpected picture emerge. We all know that every human being has basic physical needs: for food, for water, for shelter, for clean air. It turns out that, in the same way, all humans have certain basic psychological needs. We need to feel we belong. We need to feel valued. We need to feel we’re good at something. We need to feel we have a secure future. And there is growing evidence that our culture isn’t meeting those psychological needs for many – perhaps most – people. I kept learning that, in very different ways, we have become disconnected from things we really need, and this deep disconnection is driving this epidemic of depression and anxiety all around us.

Let’s look at one of those causes, and one of the solutions we can begin to see if we understand it differently. There is strong evidence that human beings need to feel their lives are meaningful – that they are doing something with purpose that makes a difference. It’s a natural psychological need. But between 2011 and 2012, the polling company Gallup conducted the most detailed study ever carried out of how people feel about the thing we spend most of our waking lives doing – our paid work. They found that 13% of people say they are “engaged” in their work – they find it meaningful and look forward to it. Some 63% say they are “not engaged”, which is defined as “sleepwalking through their workday”. And 24% are “actively disengaged”: they hate it.

Most of the depressed and anxious people I know, I realised, are in the 87% who don’t like their work. I started to dig around to see if there is any evidence that this might be related to depression. It turned out that a breakthrough had been made in answering this question in the 1970s, by an Australian scientist called Michael Marmot. He wanted to investigate what causes stress in the workplace and believed he’d found the perfect lab in which to discover the answer: the British civil service, based in Whitehall. This small army of bureaucrats was divided into 19 different layers, from the permanent secretary at the top, down to the typists. What he wanted to know, at first, was: who’s more likely to have a stress-related heart attack – the big boss at the top, or somebody below him?

Everybody told him: you’re wasting your time. Obviously, the boss is going to be more stressed because he’s got more responsibility. But when Marmot published his results, he revealed the truth to be the exact opposite. The lower an employee ranked in the hierarchy, the higher their stress levels and likelihood of having a heart attack. Now he wanted to know: why?

And that’s when, after two more years studying civil servants, he discovered the biggest factor. It turns out if you have no control over your work, you are far more likely to become stressed – and, crucially, depressed. Humans have an innate need to feel that what we are doing, day-to-day, is meaningful. When you are controlled, you can’t create meaning out of your work.

Suddenly, the depression of many of my friends, even those in fancy jobs – who spend most of their waking hours feeling controlled and unappreciated – started to look not like a problem with their brains, but a problem with their environments. There are, I discovered, many causes of depression like this. However, my journey was not simply about finding the reasons why we feel so bad. The core was about finding out how we can feel better – how we can find real and lasting antidepressants that work for most of us, beyond only the packs of pills we have been offered as often the sole item on the menu for the depressed and anxious. I kept thinking about what Dr Cacciatore had taught me – we have to deal with the deeper problems that are causing all this distress.

I found the beginnings of an answer to the epidemic of meaningless work – in Baltimore. Meredith Mitchell used to wake up every morning with her heart racing with anxiety. She dreaded her office job. So she took a bold step – one that lots of people thought was crazy. Her husband, Josh, and their friends had worked for years in a bike store, where they were ordered around and constantly felt insecure, Most of them were depressed. One day, they decided to set up their own bike store, but they wanted to run it differently. Instead of having one guy at the top giving orders, they would run it as a democratic co-operative. This meant they would make decisions collectively, they would share out the best and worst jobs and they would all, together, be the boss. It would be like a busy democratic tribe. When I went to their store – Baltimore Bicycle Works – the staff explained how, in this different environment, their persistent depression and anxiety had largely lifted.

It’s not that their individual tasks had changed much. They fixed bikes before; they fix bikes now. But they had dealt with the unmet psychological needs that were making them feel so bad – by giving themselves autonomy and control over their work. Josh had seen for himself that depressions are very often, as he put it, “rational reactions to the situation, not some kind of biological break”. He told me there is no need to run businesses anywhere in the old humiliating, depressing way – we could move together, as a culture, to workers controlling their own workplaces."

…

"After I learned all this, and what it means for us all, I started to long for the power to go back in time and speak to my teenage self on the day he was told a story about his depression that was going to send him off in the wrong direction for so many years. I wanted to tell him: “This pain you are feeling is not a pathology. It’s not crazy. It is a signal that your natural psychological needs are not being met. It is a form of grief – for yourself, and for the culture you live in going so wrong. I know how much it hurts. I know how deeply it cuts you. But you need to listen to this signal. We all need to listen to the people around us sending out this signal. It is telling you what is going wrong. It is telling you that you need to be connected in so many deep and stirring ways that you aren’t yet – but you can be, one day.”

If you are depressed and anxious, you are not a machine with malfunctioning parts. You are a human being with unmet needs. The only real way out of our epidemic of despair is for all of us, together, to begin to meet those human needs – for deep connection, to the things that really matter in life."]]></description>
<dc:subject>depression society psychology johannhari 2018 work labo hierarchy meaning purpose belonging competence culture medication pharmaceuticals anxiety workplace democracy cooperation sfsh joannecacciatore irvingkirsch michaelmarmot meredithmitchell johncacioppo vincentfelitti aintidepressants brain serotonin</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=8vtMJpadg-E">
    <title>Jonathan Mooney: &quot;The Gift: LD/ADHD Reframed&quot; - YouTube</title>
    <dc:date>2017-11-12T22:12:42+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=8vtMJpadg-E</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The University of Oregon Accessible Education Center and AccessABILITY Student Union present renowned speaker, neuro-diversity activist and author Jonathan Mooney.

Mooney vividly, humorously and passionately brings to life the world of neuro-diversity: the research behind it, the people who live in it and the lessons it has for all of us who care about the future of education. Jonathan explains the latest theories and provides concrete examples of how to prepare students and implement frameworks that best support their academic and professional pursuits. He blends research and human interest stories with concrete tips that parents, students, teachers and administrators can follow to transform learning environments and create a world that truly celebrates cognitive diversity."]]></description>
<dc:subject>neurodiversity 2012 jonathanmooney adhd cognition cognitivediversity sfsh accessibility learning education differences howwelearn disability difference specialeducation highered highereducation dyslexia droputs literacy intelligence motivation behavior compliance stillness norms shame brain success reading multiliteracies genius smartness eq emotions relationships tracking maryannewolf intrinsicmotivation extrinsicmotivation punishment rewards psychology work labor kids children schools agency brokenness fixingpeople unschooling deschooling strengths strengths-basedoutlook assets deficits identity learningdisabilities schooling generalists specialists howardgardner howweteach teams technology support networks inclusivity diversity accommodations normal average standardization standards dsm disabilities bodies body</dc:subject>
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<item rdf:about="https://www.nap.edu/read/9853/chapter/1">
    <title>Front Matter | How People Learn: Brain, Mind, Experience, and School: Expanded Edition | The National Academies Press</title>
    <dc:date>2017-10-08T23:52:37+00:00</dc:date>
    <link>https://www.nap.edu/read/9853/chapter/1</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Expanded Edition
How People Learn
Brain, Mind, Experience, and School
Committee on Developments in the Science of Learning

John D.Bransford, Ann L.Brown, and Rodney R.Cocking, editors

with additional material from the
Committee on Learning Research and Educational Practice

M.Suzanne Donovan, John D.Bransford, and James W.Pellegrino, editors

Commission on Behavioral and Social Sciences and Education
National Research Council
NATIONAL ACADEMY PRESS
Washington, D.C."]]></description>
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