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    <title>Does modernisation erase cultural difference – or amplify it? | Psyche Ideas</title>
    <dc:date>2026-07-08T20:44:36+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["We understandably fear the flattening effect of modernity. But global data from China to Peru tells a hopeful story"]]></description>
<dc:subject>thomastalhelm modernity modernization china culture differnece 2026 perú flattening homogenization rice wheat farming demographics values perspective worldview diversity capitalism psychology bolivia democracy collectivism individualism weird us south</dc:subject>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["It’s best for a writer to learn how to write under any conditions. Train travel forced me to adapt"]]></description>
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    <title>&quot;Their appetite grows with every war&quot; with Aslı Ü. Bâli - YouTube</title>
    <dc:date>2026-07-06T03:10:51+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=0DLYf-uRG1s</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The brothers welcome back Aslı Ü. Bâli, Professor of Law at Yale Law School, for an intense and wide-ranging discussion of the state of the Middle East in the aftermath of the failed US-Israeli war on Iran.  They discuss the potential geopolitical outcomes the apparent US strategic defeat, examine the nature and assumptions of what had been American primacy over the Gulf, the liability and costs to the US and the Middle East of the decades-long American political embrace of an Israel drunk on borrowed power and impunity, Turkey’s role in the regional realignment, the question of pipelines and resources, and the importance of international law in the context of the Gaza genocide.

Date of recording: June 23, 2026"

[also here:
https://directory.libsyn.com/episode/index/id/41964680
https://sites.libsyn.com/495388/their-appetite-grows-with-every-war-w-asl-bli ]]]></description>
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</item>
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    <title>It doesn’t have to be us versus nature | Aeon Essays</title>
    <dc:date>2026-06-30T04:25:01+00:00</dc:date>
    <link>https://aeon.co/essays/it-doesnt-have-to-be-us-versus-nature</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Human prosperity depends on nature, but no global metric has captured this with precision. Enter the Nature Relationship Index"]]></description>
<dc:subject>nature yadvindermalhi 2026 flourishing prospertiy humanity landscape environment ecology gdp economics humandevelopmentindex norway canada china kateraworth society well-being wellbeing hangzhou growth iceland switzerland us niger afghanistan krushilwatene daoism taoism metrics</dc:subject>
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</item>
<item rdf:about="https://www.historicalmaterialism.org/wp-content/uploads/2026/04/hm-dossier-001.pdf">
    <title>Theory Betrayed: An Essay on Gabriel Rockhill’s Who Paid the Pipers of Western Marxism? by Doug Greene and Harrison Fluss (April 2026) [.pdf]</title>
    <dc:date>2026-06-29T06:05:11+00:00</dc:date>
    <link>https://www.historicalmaterialism.org/wp-content/uploads/2026/04/hm-dossier-001.pdf</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Contents

Introduction: Frankfurt, Moscow, Beijing 5
1 The Kremlin Ball at the Grand Hotel Abyss 11
2 The Frankfurt School: Rockhill’s Critique and Ours 17
2.1 Cultural Marxism Conspiracy Theory
2.2 Adorno and Horkheimer
2.3 Marcuse, US Intelligence, and the “Compatible Left”
2.4 Marcuse, Soviet Marxism, and The New Left
3 The Critical Balance Sheet on Actually Existing Stalinism 43
3.1 China
3.2 Germany 
3.3 Spain
3.4 France and Its Empire
3.5 United States of America
3.6 Nazi-Soviet Pact
3.7 World War II
3.8 Israel-Palestine
3.9 Algeria
3.10 1968
3.11 China – Nixon
4 The Prophet Smeared 75
5 The Rockhill-Furr Bloc 83
6 The Primacy of Stalinist Pragmatism 87
7 Mao’s Negative Dialectics 91
8 The Red Guard and the Market Stalinist 97
9 “Socialism From Above”: The Frankfurt School 101
10 MAGA Adornians 105
11 From “Global Class War” to Multipolarity 109
12 The Red-Brown Thread: Why Do Fascists Love Stalin? 113
13 The Unhappy Stalinist Consciousness 14 Conclusion: Philosophy, Programme, Party 127
14 Conclusion: Philosophy, Programme, Party 131"]]></description>
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</item>
<item rdf:about="https://www.youtube.com/watch?v=4FZy1lBNykA">
    <title>The Richest Country Is Pretty Mid Now - YouTube</title>
    <dc:date>2026-06-28T22:50:35+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=4FZy1lBNykA</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[""Leveragism" is a term I made up, and it describes what the American economy is increasingly heading towards. As you will see, this is really bad news. 

0:00 - About Capitalism
3:53 - Political Leverage
6:01 - The Gold Trap
8:00 - The Rug Pull
11:34 - The Bond Trap
15:23 - Classical Leverage
19:00 - Debts R' Us
20:32 - AI Circlejerk
22:45 - My Awesome Trip To Israel 
29:09 - Authoritarian Leverage
35:01 - Siphoning Your 401K
39:02 - Time and the Smokescreen of Numbers"]]></description>
<dc:subject>bennjordan leveragism capitalism internet online google gemini ai artificialintelligence aibubble journalism rugpulls authoritarianism elonmusk donaldtrump spacex israel gaza anarchism economics economy integrity finance ip intellectualproperty well-being wellbeing precarity gold debt politics us bigtech spotify suno streaming law legal happiness fuckyoumoney inequality money labor wealth laborreflexivity growth borders border privateequity libertarianism tescreal nerdreich peterthiel billackman rulingclass transhumanism extropianism singularitarianism singularity xenophobia inflation extraction rationalism oligarchy larryellison markzuckerberg jeffbezos effectivealtruism longtermism governance government democracy poverty work police policing iranwar austerity retirement maga trumpism muskism wallstreet stockmarket nasdaq indexfunds 401k leverage power policy autonomy obesity surveillance survival fear ice bronnieware life living courage death guatemala coca-cola unions wisdom pollution environment humanrigh</dc:subject>
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</item>
<item rdf:about="https://www.tandfonline.com/doi/full/10.1080/03085147.2026.2650057">
    <title>Full article: Liberal crisis machine: The Hewlett Foundation in the era of polycrisis philanthropy</title>
    <dc:date>2026-06-26T07:11:37+00:00</dc:date>
    <link>https://www.tandfonline.com/doi/full/10.1080/03085147.2026.2650057</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This paper shows that the Hewlett Foundation, contra its legal status, its non-political self-concept and conventional scholarly claims to third-sector or technocratic neutrality, acts as a liberal ‘crisis machine’ to manage and moderate radical change, and to strengthen existing power distributions. This occurs through programmes that protect the US elite constitutional processes, promote post-neoliberalism, and address China’s geo-economic challenge. This provides a powerful example of how an under-researched liberal-progressive foundation’s power works and how technocratic-liberalism organizes ruling elites (including extreme and far-right Trumpists) who shape and perpetuate the terrain of political polarization, attacks on democracy and the structural inequities of neoliberalism. The Hewlett Foundation’s ‘performative radicalism’ in managing crises is rooted in its centrality within corporate elite networks and in the mindsets and imperatives of US global hegemony. Using Gramscian concepts of hegemony, organic crisis and passive revolution, the paper presents the Hewlett Foundation as an architect-funder of elite knowledge networks spanning foundations, think tanks, academia and the state. These networks consciously organize elite consensus and disorganize or downplay mass movements’ roles in driving radical change."

[via:
https://www.theideasletter.org/issue/la-longue-duree/ 

"Then we offer a provocative critique of liberal philanthropy, written from a Gramscian perspective and with an empirical focus on the California-based Hewlett Foundation. Its conclusion—that the work of such groups is undercut by their position and role in the US power elite—should be hotly debated."]]]></description>
<dc:subject>us hegemony neoliberalism latecapitalism post-neoliberalism polycrisis crisis hewlettfoundation philanthropicindustrialcomplex philanthropy charitableindustrialcomplex charities charity technocracy neutrality liberalism radicalchange change china thinktanks academia state democracy polarization politics policy inequity inequality farright rightwing donaldtrump inderjeetparmar</dc:subject>
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</item>
<item rdf:about="https://www.theideasletter.org/essay/the-cult-of-optimization/">
    <title>The Cult of Optimization</title>
    <dc:date>2026-06-26T00:41:11+00:00</dc:date>
    <link>https://www.theideasletter.org/essay/the-cult-of-optimization/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[https://www.theideasletter.org/issue/la-longue-duree/

"Phil Tinline argues that optimization—using mathematical models and data to pursue specific objectives—has spread from engineering and wartime logistics to nearly every area of modern life. Optimization models show up in the workplace, on tech platforms, in economics, and in social policy. You don’t need to be a critic of instrumental rationality to recognize that optimization is a powerful but problematic tool when elevated into a creed that claims to improve society by through quantification."]]]></description>
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<item rdf:about="https://phenomenalworld.org/interviews/empire-suicide-watch/">
    <title>Empire Suicide Watch | Herman Mark Schwartz</title>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Examining the anatomy of US power"]]></description>
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</item>
<item rdf:about="https://www.frontporchrepublic.com/2026/06/in-defense-of-our-country-on-the-need-to-resist-ai-and-ai-data-centers/">
    <title>In Defense of Our Country: On the Need to Resist AI and AI Data Centers - Front Porch Republic</title>
    <dc:date>2026-06-17T10:41:15+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["The holiness of the world: that is the heart of the matter. The doors of perception must be cleansed to see the holiness again."]]></description>
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<item rdf:about="https://www.economist.com/briefing/2026/06/11/forget-the-world-cup-culture-is-becoming-more-fragmented">
    <title>Forget the World Cup. Culture is becoming more fragmented</title>
    <dc:date>2026-06-14T09:36:30+00:00</dc:date>
    <link>https://www.economist.com/briefing/2026/06/11/forget-the-world-cup-culture-is-becoming-more-fragmented</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Farewell to the monoculture"

[archived:
https://archive.is/ulDjw

via:
https://social.ayjay.org/2026/06/13/the-economist-it-might-seem.html ]

"It might seem surprising, in a world of global stars, that the 6m Danes, many of whom are fluent in English, listen mainly to homegrown music. And until fairly recently they did not. In 2019 only five songs in Denmark’s top 20 were in Danish. By last year the figure was 18.

A similar trend is under way in other countries — and in other forms of entertainment. From Asia to the Americas, music charts are increasingly dominated by local sounds. Hollywood television-streaming companies are commissioning more local productions in foreign markets, causing consumption of American shows to fall. Social networks are connecting the whole world, but so far people are mainly using them to consume local content. And as video gaming expands, it too is becoming increasingly tailored to local cultures."

...

"In music, video and interactive entertainment, global tech platforms have made it easier than ever to distribute entertainment around the world. Yet the sheer abundance of content that these platforms have helped to generate means that, more than ever, global audiences are able to assert distinctively local preferences."]]></description>
<dc:subject>culture decentralization 2026 diversity denmark monoculture music language languages tv television film streaming latinamerica nigeria southafrica france germany italy poland willpage chrisdallariva worldcup attention videogames games gaming brazil brasil philippines indonesia thailand norway portugal ireland australia india czechrepublic dubai greece mexico middleeast africaeurope netflix asia larrytanz turkey türkiye southkorea korea christopherhamilton canada alexandregoncalves yeemanmargaretng youtube hindi matthewball xbox microsoft china japan manurosier newzoo garena singapore apple google roblox sensortower fortnite joostvandreunen entertainment</dc:subject>
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    <title>Let’s save the Enlightenment baby from its muddied bathwater | Aeon Essays</title>
    <dc:date>2026-06-12T02:11:29+00:00</dc:date>
    <link>https://aeon.co/essays/lets-save-the-enlightenment-baby-from-its-muddied-bathwater</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Attacked by the Left and Right, the Enlightenment can only be saved through use of its greatest legacy: permanent critique"]]></description>
<dc:subject>2026 enlightenment elianeglaser emmanueleze charlesmills kehindeandrews kant johnlocke voltaire davidhume henrydundas progress willhutton justice accountability socialfairness science siliconvalley peterthiel jdvance curtisyarvin darkenlightenment democracy equality inequality stevenpinker reason humanism globalsouth left leftists socialjustice davidbell economics power misinformation disinformation deepfakes ai artificialintelligence kateclanchy zizek intellectualhumility humility josephwright jeanlerondd'alembert montesquieu adamsmith jameshutton thomasreid mosesmendelssohn dorindaoutram marywollstonecraft angelasaini carllinnaeus humanity rousseau hierarchy hierarchies haiti china altruism humanitarianism jonathanisrael slavery abolition webdubois anticolonialism richardwhatmore discord frenchrevolution donaldtrump tolerance identitarians nationalism petergay ethnocentrism morality universalism objecttivity society corporations corporatism billionaires eleanorroosevelt humanrights pcchang totalitarianism t</dc:subject>
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<item rdf:about="https://libcom.org/article/address-revolutionaries-algeria-and-all-countries">
    <title>Address to Revolutionaries of Algeria and of All Countries | libcom.org</title>
    <dc:date>2026-06-12T01:37:06+00:00</dc:date>
    <link>https://libcom.org/article/address-revolutionaries-algeria-and-all-countries</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["<blockquote>"Proletarian revolutions . . . pitilessly scoff at the hesitations, weaknesses and inadequacies of their first efforts, seem to throw down their adversary only to see him draw new strength from the earth and rise again formidably before them, recoil again and again before the immensity of their tasks, until a situation is finally created that goes beyond the point of no return."

--Marx, The Eighteenth Brumaire of Louis Bonaparte</blockquote>

Comrades,

The collapse of the revolutionary image presented by the international Communist movement is taking place forty years after the collapse of the revolutionary movement itself. This time gained for the bureaucratic lie -- that supplement to the permanent bourgeois lie -- has been time lost for the revolution. The history of the modern world pursues its revolutionary course, but unconsciously or with false consciousness. Everywhere there are social confrontations, but nowhere is the old order destroyed, not even within the very forces that contest it. Everywhere the ideologies of the old world are criticized and rejected, but nowhere is "the real movement that suppresses existing conditions" liberated from one or another "ideology" in Marx's sense of the word: ideas that serve masters. Revolutionaries are everywhere, but nowhere is there any real revolution.

The recent collapse of the Ben-Bellaist image of a quasi-revolution in Algeria is a striking example of this general failure. The superficial power of Ben Bella represented the moment of rigid balance between the movement of the Algerian workers toward the management of the entire society and the bourgeois bureaucracy in the process of formation within the framework of the state. But in this official balance the revolution had nothing with which to further its objectives -- it had already become a museum piece -- whereas those in possession of the state controlled all power, beginning with that fundamental repressive instrument, the army, to the point of finally being able to throw off their mask, i.e. Ben Bella. Two days before the putsch, at Sidi Bel Abbes, Ben Bella added the ridiculous to the odious by declaring that Algeria was "more united than ever." Now he has stopped lying to the people and the events speak for themselves. Ben Bella fell as he had reigned, in solitude and conspiracy, by a palace revolution. He was ushered out by the same forces that had ushered him in: Boumédienne's army, which had opened the road to Algiers for him in September 1962. Ben Bella's regime ratified the revolutionary conquests that the bureaucracy was not yet able to repress: the self-management movement. The forces so well hidden behind the "Muslim Brother" Boumédienne have this clear goal: to eliminate all self-management. The June 19th Declaration sums up the policy of the new regime with a mixture of Western technocratic jargon and bombast about enforcing Islamic moral values: "We must put a stop to the current stagnation, which is already manifesting itself in lowered productivity, decreasing profitability and a disturbing withdrawal of investments," while "keeping in mind our faith, our convictions and the secular traditions and moral values of our people."

The astonishing acceleration of practical demystification must now serve to accelerate revolutionary theory. The same society of alienation, of totalitarian control (here the sociologist predominates, there the police), and of spectacular consumption (here the cars and gadgets, there the words of the venerated leader) reigns everywhere, despite the diversity of its ideological and juridical disguises. The coherence of this society cannot be understood without an all-encompassing critique, illuminated by the inverse project of a liberated creativity, the project of everyone's control of all levels of their own history. This is the demand in acts of all proletarian revolutions, a demand until now defeated by the specialists of power who take over revolutions and turn them into their own private property.

To revive and bring into the present this inseparable, mutually illuminating project and critique entails appropriating all the radicalism borne by the workers movement, by modern Western poetry and art (as preface to an experimental research toward a free construction of everyday life), by the thought of the period of the supersession and realization of philosophy (Hegel, Feuerbach, Marx), and by the liberation struggles from the Mexico of 1910 to the Congo of today. To do this, it is first of all necessary to recognize, without holding on to any consoling illusions, the full extent of the defeat of the entire revolutionary project in the first third of this century and its official replacement, in every region of the world and in every domain of life, by delusive shams and petty reforms that camouflage and preserve the old order. The domination of bureaucratic state-capitalism over the workers is the opposite of socialism -- this is a fact that Trotskyism has refused to face. Socialism exists wherever the workers themselves directly manage the entire society. It therefore exists neither in Russia nor in China nor anywhere else. The Russian and Chinese revolutions were defeated from within. Today they provide the Western proletariat and the peoples of the Third World with a false model which actually serves as a mere counterbalance to the power of bourgeois capitalism and imperialism.

A resumption of radicality naturally requires a considerable deepening of all the old attempts at liberation. Seeing how those attempts failed due to isolation, or were converted into total frauds, enables one to get a better grasp of the coherence of the world that needs to be changed. In the light of this rediscovered coherence, many of the partial explorations of the recent past can be salvaged and brought to their true fulfillment (the liberating content of psychoanalysis, for example, can be neither understood nor realized apart from the struggle for the abolition of all repression).(1) Insight into this reversible coherence of the world -- its present reality in relation to its potential reality -- enables one to see the fallaciousness of half-measures and to recognize the presence of such half-measures each time the operating pattern of the dominant society -- with its categories of hierarchization and specialization and its corresponding habits and tastes -- reconstitutes itself within the forces of negation.

Moreover, the material development of the world has accelerated. It constantly accumulates more potential powers; but the specialists of the management of society, because of their role as guardians of passivity, are forced to ignore the potential use of those powers. This same development produces widespread dissatisfaction and objective mortal dangers which these specialized rulers are incapable of permanently controlling. The fundamental problem of underdevelopment must be resolved on a worldwide scale, beginning with the revolutionary overcoming of the irrational overdevelopment of productive forces in the framework of the various forms of rationalized capitalism. The revolutionary movements of the Third World can succeed only on the basis of a lucid contribution to global revolution. Development must not be a race to catch up with capitalist reification, but a satisfaction of all real needs as the basis for a genuine development of human faculties.

New revolutionary theory must move in step with reality, it must keep abreast with the revolutionary praxis which is starting up here and there but which yet remains partial, mutilated and without a coherent total project. Our language, which will perhaps seem fantastic, is the very language of real life. History continues to present ever more glaring confirmations of this. If in this history the familiar is not necessarily known, it is because real life itself only appears in a fantastic form, in the upside-down image imposed on it by the modern spectacle of the world: in the spectacle all social life, including even the representation of sham revolutions, is written in the lying language of power and filtered by its machines. The spectacle is the terrestrial heir of religion, the opium of a capitalism that has arrived at the stage of a "society of abundance" of commodities. It is the illusion actually consumed in "consumer society."

The sporadic explosions of revolutionary contestation are countered by an international organization of repression, operating with a global division of tasks. Each of the blocs, or of the spinoff splinters of blocs, ensures the lethargic sleep of everyone within its sphere of influence, contributing toward maintaining a global order that remains fundamentally the same. This permanent repression ranges from military interventions to the more or less complete falsification practiced today by every constituted power: "The truth is revolutionary" (Gramsci) and all existing governments, even those issuing out of the most liberatory movements, are based on lies inside and out. It is precisely this repression that constitutes the most resounding verification of our hypotheses.

Revolutionary endeavors of today, because they have to break all the rules of false understanding imposed by the "peaceful coexistence" of reigning lies, begin in isolation, in one particular sector of the world or in one particular sector of contestation. Possessing only the most rudimentary conception of freedom, they attack only the most immediate aspect of oppression. As a result, they meet with the minimum degree of aid and the maximum of repression and slander (they are accused of rejecting one existing order while necessarily approving of an existing variant of it). The more difficult their victory, the more easily it is confiscated by new oppressors. The next revolutions can find aid in the world only by attacking this world as a whole. The freedom movement of the American blacks, if it can assert itself incisively, will call into question all the contradictions of modern capitalism; it must not be sidetracked by the "black nationalism" and "black capitalism" of the Black Muslims. The workers of the United States, like those in England, are engaging in "wildcat strikes" against the bureaucratized unions that aim first of all at integrating them into the concentrated, semiregulated capitalist system. It is with these workers and with the students who have just won their strike at the University of California in Berkeley that a North American revolution can be made; and not with the Chinese atom bomb.

The movement drawing the Arab peoples toward unification and socialism has achieved a number of victories over classical colonialism. But it is more and more evident that it must finish with Islam, an obviously counterrevolutionary force as are all religious ideologies. It must grant freedom to the Kurdish people. And it must stop swallowing the Palestinian pretext that justifies the dominant policy in the Arab states -- a policy that insists on the destruction of Israel and thereby perpetuates itself since this destruction is impossible. The repressive forces of the state of Israel can be undermined only by a model of a revolutionary society realized by the Arabs. Just as the success of a model of a revolutionary society somewhere in the world would mean the end of the largely sham confrontation between the East and the West, so would end the Arab-Israel confrontation which is a miniature version of it.

Revolutionary endeavors of today are abandoned to repression because it is not in the interest of any existing power to support them. So far, no practical organization of revolutionary internationalism exists to support them. We passively watch their combat and only the delusory babble of the UN or of the specialists of "progressive" state powers accompanies their death throes. In Santo Domingo US troops dared to intervene in a foreign country in order to back up fascist army officers against the legal government of the Kennedyist Caamano, simply for fear that he would be overwhelmed by the people he had had to arm. What forces in the world took retaliatory measures against the American intervention? In the Congo in 1960 Belgian paratroopers, UN expeditionary forces and the Mining Association's tailor-made state [Katanga] broke the impetus of the people who thought they had won independence, and killed Lumumba and Mpolo. In 1964 Belgian paratroopers, American transport planes, and South African, European and anti-Castroist Cuban mercenaries pushed back the second insurrectional wave of the Mulelists. What practical aid was provided by "revolutionary Africa"? A thousand Algerian volunteers, victors of a much harder war, would have been enough to prevent the fall of Stanleyville. But the armed people of Algeria had long been replaced by a classical army on lease to Boumédienne, who had other plans.

The next revolutions are confronted with the task of understanding themselves. They must totally reinvent their own language and defend themselves against all the forms of cooption prepared for them. The Asturian miners' strike (virtually continuous since 1962) and all the other signs of opposition that herald the end of Francoism do not indicate an inevitable future for Spain, but a choice: either the holy alliance now being prepared by the Spanish Church, the monarchists, the "left Falangists" and the Stalinists to harmoniously adapt post-Franco Spain to modernized capitalism and to the Common Market; or the resumption and completion of the most radical aspects of the revolution that was defeated by Franco and his accomplices on all sides -- the revolution that realized truly socialist human relationships for a few weeks in Barcelona in 1936.

The new revolutionary current, wherever it appears, must begin to link up the present contestatory experiences and the people who bear them. While unifying such groups, it must at the same time unify the coherent basis of their project. The first gestures of the coming revolutionary era embody a new content, both visible and hidden, of the critique of present societies, and new forms of struggle; and also the irreducible moments of all the old revolutionary history that has remained in abeyance, moments which reappear like ghosts. Thus the dominant society, which prides itself so much on its constant modernization, is going to meet its match, for it is at last beginning to produce its own modernized negation.

Long live the comrades who in 1959 burned the Koran in the streets of Baghdad!

Long live the workers councils of Hungary, defeated in 1956 by the so-called Red Army!

Long live the dockers of Aarhus who last year effectively boycotted racist South Africa, in spite of their union leadership and the judicial repression of the Danish social-democratic government!

Long live the "Zengakuren" student movement of Japan, which actively combats the capitalist powers of imperialism and of the so-called "Communist" bureaucracies!

Long live the workers' militia that defended the northeastern districts of Santo Domingo!

Long live the self-management of the Algerian peasants and workers! The option is now between the militarized bureaucratic dictatorship and the dictatorship of the "self-managed sector" extended to all production and all aspects of social life.

SITUATIONIST INTERNATIONAL
Algiers, July 1965 (circulated clandestinely)

[TRANSLATOR'S NOTE]

1. "The discoveries of psychoanalysis have, as Freud suspected, turned out to be unacceptable for the ruling social order -- or for any society based on repressive hierarchy. But Freud's 'centrist' position, stemming from his absolute, ahistorical identification of 'civilization' with repression by exploitation of labor, and thus his carrying out of a partially critical research within an uncriticized overall system, led psychoanalysis to become officially 'recognized' in all its degraded variants without being accepted in its central truth, namely its potential critical use. This failure is of course not exclusively attributable to Freud himself, but rather to the collapse in the 1920s of the revolutionary movement, the only force that could have brought the critical findings of psychoanalysis to some fulfillment. The subsequent period of extreme in reaction in Europe drove out even the partisans of psychoanalytic 'centrism.' The psychoanalytic debris who are now in fashion (in the West, at least) have all developed out of this initial capitulation, in which an unacceptable critical truth was turned into acceptably innocuous verbiage. By surrendering its revolutionary cutting edge, psychoanalysis exposed itself both to being used by all the guardians of the present Sleep and to being disparaged for its insufficiencies by run-of-the-mill psychiatrists and moralists." (Internationale Situationniste #10, p. 63.) "Cardan [Cornelius Castoriadis], who here as elsewhere seems to think that it suffices to speak of something in order to have it, vaguely blathers on about 'imagination' in an attempt to justify the gelatinous flabbiness of his thought. He latches onto psychoanalysis (just as does the official world nowadays) as a justification of irrationality and of the profound motivations of the unconscious, although the discoveries of psychoanalysis are in fact a weapon -- as yet unused due to obvious sociopolitical reasons -- for a rational critique of the world. Psychoanalysis profoundly ferrets out the unconscious, its poverty and its miserable repressive maneuvers, which only draw their force and their magical grandeur from a quite banal practical repression in daily life." (Internationale Situationniste #10, p. 79.)

Translated by Ken Knabb (slightly modified from the version in the Situationist International Anthology)."]]></description>
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<item rdf:about="https://www.thebignewsletter.com/p/what-would-it-look-like-if-the-ai">
    <title>What Would It Look Like If the AI Bubble Popped?</title>
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https://cepr.net/publications/ai-bubble-monitor/ ]]]></description>
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<item rdf:about="https://www.theideasletter.org/issue/reflections-on-the-machine/">
    <title>Reflections on the Machine  - The Ideas Letter</title>
    <dc:date>2026-06-11T23:07:39+00:00</dc:date>
    <link>https://www.theideasletter.org/issue/reflections-on-the-machine/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["As our culture pivots away from Enlightenment objectivity and rationality—think post-truth, the spread of conspiracy theories—and as the world becomes ever more chaotic, the thirst for sense-making is palpable. Our chatbots stand ready 24/7 to quench it. Flowing through these individual queries is a collective desire for a techno-future that is clean, smooth, relentlessly optimizing, and most importantly, abundant: one that promises to improve individual lives and ease social and political tensions. AI is the technology of our era, and Large Language Models (LLMs) in particular bring things into focus. Since we use language to connect with one another and to construct the world itself, any investigation into these models necessarily becomes an exploration of our own predicaments. In Issue 66, we lift the hood to peer into the inner working of the machine—and of our own: what we turn to the machine for, and whether we think it can deliver.

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

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

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

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

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

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

—LuHan Gabel, associate director at the Open Society Foundations"]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=YXqOev4m3vc">
    <title>Wang Hui | What is equality? - YouTube</title>
    <dc:date>2026-06-11T23:00:08+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=YXqOev4m3vc</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["What does equality mean in a world shaped by multiple languages, cultures, religions, and civilizations?

Wang Hui, Professor at Tsinghua University in Beijing and one of the most influential contemporary intellectuals, reflects on equality not as an abstract principle, but as a question rooted in the historical formation of societies, in everyday forms of coexistence, and in the possibility of imagining a shared future beyond the limits of the nation-state.

Starting from the concept of a “trans-systemic society”, Wang Hui examines communities in which different languages, beliefs, ethnicities, and cultural traditions are not external to social life, but become internal components of it. From the multi-ethnic villages of southwestern China to the long history of Chinese civilization, his analysis challenges nation-centred interpretations of history and invites us to understand identity as plural, dynamic, and interconnected.

The conversation then turns to the limits of modernity: nationalism, the linear idea of progress, ecological crisis, and the tension between modern knowledge systems and traditional forms of wisdom. Within this framework, Wang Hui revisits the concept of tianxia — “all under heaven” — as a way to rethink equality through justice, interdependence, and the relationship between human life and nature.

Rather than offering a fixed definition, the video opens a broader question: how can equality be reimagined in a world that is already deeply interconnected, yet still structured by division, hierarchy, and dependence?"]]></description>
<dc:subject>wanghui 2026 china equality religion language civilization tianzia justice interdependence nature beliefs ethnicity culture traditions sociallife social history pluralism interconnected interconnectedness nationstates future hierarchy division dependence coexistence dependency</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=tU1U6VXLw2Y">
    <title>Come funziona la scuola in Cina - YouTube</title>
    <dc:date>2026-06-09T07:23:54+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=tU1U6VXLw2Y</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["La scuola in Cina è un tema molto discusso e ancora oggi i cinesi hanno un'idea molto radicata: quella che fin dall’antico sistema imperiale degli esami fino al moderno gaokao (l'esame di ammissione all'università), lo studio rappresenti l’unica via legittima per migliorare il proprio status. Ma oggi il governo sta tentando di modificare questo approccio, a causa di nuove esigenze del proprio sistema produttivo.

Fonti: Why is China’s gruelling gaokao college entrance exam so tough? - South China Morning Post - 31 maggio 2025"]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=q9VCoHx-0kE">
    <title>Who Actually Sells the Most Watches? (1960–2026) Watch Brands Ranked by Units Sold Each Year. - YouTube</title>
    <dc:date>2026-06-04T23:42:06+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=q9VCoHx-0kE</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["66 years of the world's most-sold watches, ranked by annual units shipped. From Swiss luxury dynasties to Japanese mass-production giants to Apple's smartwatch takeover — the brands you've heard of aren't the ones moving units.

Rolex sells about a million watches per year. Casio sells over a hundred million. Apple shipped more wrist devices in its first 5 years than Rolex has in its entire history. This is the truth behind the watch industry, told one year at a time.

Data sources: Federation of the Swiss Watch Industry, Japan Clock & Watch Association, IDC smartwatch shipments, company annual reports. All figures in annual units shipped globally.

#watchindustry #rolex #applewatch #casio #seiko #datavisualization #chartrace #watchhistory #smartwatch #luxurywatches

0:00 THE MECHANICAL AGE
0:44 THE QUARTZ REVOLUTION
1:39 JAPAN'S VOLUME EMPIRE
2:46 SOVIET COLLAPSE
3:30 THE FASHION WATCH BOOM
4:48 THE SMARTPHONE SLUMP
5:49 THE WRIST COMPUTER"]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=xr1zscNHeYI&amp;t=2s">
    <title>The Great Global Transformation: The U.S., China, and the Remaking of the World Economic Order - YouTube</title>
    <dc:date>2026-06-01T18:47:09+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=xr1zscNHeYI&amp;t=2s</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This video was recorded live on May 6, 2026.

After unprecedented economic growth during the 20th century, is the U.S. losing its place as a world power? How have China’s economic rise and its growing class of uber-wealthy elites shaken up its society? How are the seismic changes to both countries reshuffling the global economic order? Are Trump, Xi Jinping, and Putin — all products of neoliberal globalization — leading its reversal? A panel of experts discusses questions raised in the new book by Branko Milanovic, author of Capitalism, Alone and other landmark works, who is a research professor at the Stone Center on Socio-Economic Inequality, CUNY Graduate Center. 

Featuring Qin Gao, professor of social policy and social work at Columbia University; Daniel Markovits, professor at Yale Law School and author of The Meritocracy Trap; and Adam Tooze, professor of History at Columbia University and author of Shutdown: How Covid Shook the World Economy. Janet Gornick, professor of Political Science and Sociology and director of the Stone Center on Socio-Economic Inequality at the CUNY Graduate Center, moderates.

Presented with the Stone Center on Socio-Economic Inequality."

[book: 

The Great Global Transformation: The United States, China, and the Remaking of the World Economic Order (2026)
https://press.uchicago.edu/ucp/books/book/chicago/G/bo269830239.html

"From the essential chronicler of the world economy, a portrait of the Great Powers in transition.

The world’s two great economic powers are on opposite trajectories. In the United States, decades of neoliberal policies produced a small class of rich elites and gutted the middle class. In China, the same global forces have created a massive new upper class. The result is the greatest reshuffling of global incomes since the Industrial Revolution—a dramatic shakeup of each country’s political order. As the two powers retreat from one another, the implications for their futures, and for the world economy, are uncertain.

In The Great Global Transformation, acclaimed economist Branko Milanovic draws on original research to chart how these seismic shifts will shape the next century of the global economy. As both the US and China retreat into protectionism, Milanovic shows how a new and multipolar world order will follow—and how rising nationalism will have dramatically different effects on the two countries. And he shows us the fight ahead: as plutocracy returns, global war threatens, and a new system silently shapes our nations, driving populist discontent to the breaking point.

A worthy successor to Capitalism, Alone and his other landmark works, Milanovic’s new book announces the arrival of a new era he terms “national market liberalism,” in which liberalism survives in domestic economies, but not necessarily in the social arena. The Great Global Transformation is Milanovic’s indispensable account of the new twenty-first century now underway."]]]></description>
<dc:subject>brankomilanovic qingao danielmarkovits adamtooze janetgornick us china economics society liberalism neoliberalism russia ussr sovietunion europe socialism capitalism meritocracy inequality labor work economicorder economy corruption globalization elitism donaldtrump xijinping vladimirputin protectionism tarrifs plutocracy multipolarworld 2026 income class middleclass industrialrevolution</dc:subject>
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<item rdf:about="https://www.nytimes.com/2026/05/27/world/asia/china-solomons-pacific-security-threats.html">
    <title>A Quiet Pacific Village Becomes China’s Security Testing Ground - The New York Times</title>
    <dc:date>2026-05-29T09:22:45+00:00</dc:date>
    <link>https://www.nytimes.com/2026/05/27/world/asia/china-solomons-pacific-security-threats.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["When a remote Pacific village asked for help with rowdy youth, the Chinese police arrived with a surveillance system. Then came the backlash."]]></description>
<dc:subject>china solomonislands surveillance 2026 davidpierson berrywang adamferguson security police policing policestate vietnam sheenachestnutgreitens ecuador soutafrica jacobzuma peterkeniloreajr fengqiaoexperience virginiacomolli pedicaltogamae</dc:subject>
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<item rdf:about="https://www.nytimes.com/2026/05/12/opinion/decision-making-herbert-simon.html">
    <title>Opinion | The Nobel-Winning Psychologist Who Believed He Found the Secret to Happiness - The New York Times</title>
    <dc:date>2026-05-29T06:35:30+00:00</dc:date>
    <link>https://www.nytimes.com/2026/05/12/opinion/decision-making-herbert-simon.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[archived:
https://archive.is/lQzJA

via:
https://kottke.org/26/05/0049030-searching-for-the-absolut ]

"If in making decisions you are often guided by a search for the best, you are going about decision making all wrong — and you’re also probably less happy for it.

In an age of information and choice abundance, we assume we can find the best of everything if we look long and hard enough. Psychologists call that tendency maximizing.

But searching for the best is the wrong goal. That is because searching is itself a cost, and most people forget to account for it. If you did, you would see that the optimal strategy isn’t optimizing at all.

There’s a better way to make decisions. To understand it, you should know about Herbert Simon, a pioneer of artificial intelligence and cognitive psychology, as well as a Nobel laureate in economics.

Mr. Simon demonstrated that for most decisions, humans can’t really evaluate the options available — there are too many, our information about them is incomplete and our minds aren’t built to weigh them all — and so we rely on mental shortcuts. He coined the term “satisficing” — a portmanteau of satisfy and suffice — to describe how we consider a limited set of options, then choose one that is good enough and move on to live our lives.

When Mr. Simon faced a decision, he considered a few alternatives, sometimes asked for advice, chose and moved on. He didn’t agonize, and he didn’t second-guess. “The best is enemy of the good” was the mantra he lived by.

Mr. Simon was, as he put it, an “incorrigible satisficer.” His eldest daughter, Katherine, recalled that he wore one brand of socks to avoid selecting color or style each morning, and he owned exactly one black beret at a time, made at a particular haberdashery in Europe.

According to Katherine, he said that one needed only three sets of clothes: “one on one’s body, one in the wash and one in the closet ready to wear.” He always ate the same breakfast — oatmeal, half a grapefruit, black coffee — and lived in the same house for 46 years.

“My father simplified his life in terms of his daily habits,” Katherine wrote, “thus eliminating the need to make little decisions about everything.” By taking the small decisions off his plate, that simplification freed his attention for the people and work that actually mattered to him.

The mathematician John Allen Paulos illustrated the same principle with a thought experiment in his 1988 book “Innumeracy”: How should you choose your final romantic partner? First, he argued, you should estimate the number of people you might plausibly date in your lifetime. Then date roughly the first third with no intention of committing. Use that time purely to calibrate what you liked, what you didn’t like and what you might be missing.

After that, commit to the very next person you like better than everyone you’ve already dated. Mr. Paulos was illustrating a well-known result in probability, which shows that this rule gives you the best chance of ending up with the best partner in the whole sequence. Keep pushing past that point, and you’re more likely to end up with a worse match or no one at all. The core insight — that the path to the best outcome runs directly through the willingness to stop searching long before you’ve exhausted the options — extends far beyond dating.

Psychologists who followed up on Mr. Simon’s work have shown that his personal philosophy was both efficient and wise. Shortly after Mr. Simon’s death in 2001, a team of researchers created a maximization scale to measure where a person falls on the spectrum between maximizer and satisficer. They found that it’s usually bad to be a maximizer.

Maximizers tend to be less satisfied with their decisions and their lives. They are typically less happy, more prone to regret and more likely to compare themselves endlessly with others. Satisficers don’t necessarily have low standards. Their standard is “good enough for me” rather than “the best out there,” and that makes it possible to feel satisfied with their choices, instead of haunted by the ones they didn’t make.

The psychologist Mihaly Csikszentmihalyi, who first used the term “flow” to describe states of complete absorption in an activity, put it well. By making up one’s mind to invest in a choice, regardless of more attractive options that may come along later, “a great deal of energy gets freed up for living, instead of being spent on wondering about how to live.”

This is critical today because chronic maximizing has never been easier. In 2006 an economist calculated that the consumer options available to citizens of modern economies exceeded those of preindustrial societies roughly by a factor of 100 million. That is an almost incomprehensible multiplication of choice, and it extends well beyond consumer goods into questions of who to be, how to live, where to work and whom to love.

Social media has intensified the problem by functioning as an infinite comparison engine. When you can see a curated highlight reel of everyone else’s career, relationship, home and vacation, the very concept of “good enough” begins to feel like settling.

The pull to keep searching for something better has poisoned even the most mundane moments. Research shows that giving viewers many videos to flip between makes them more bored than if they focus on just one. One way to interpret the findings is that the mere notion that something better might be out there spoils the moment.

Studies in the United States and China show that since about 2010, young people have reported becoming increasingly bored. Dating apps have offered a version of Mr. Paulos’s thought experiment, with users forever wondering what might be beyond that next swipe — maximizing in its purest form.

And now artificial intelligence promises to help us optimize everything: our schedules, our diets, our wardrobes, our creative output. If Mr. Simon was right, the hidden danger of these tools is that they will expand the menu of options and comparisons even further.

The Japanese novelist Haruki Murakami captured the maximizer’s tragedy in a short story. A lonely boy and girl meet on a street corner and intuitively recognize that they are the perfect match for each other. It’s a miracle. They hold hands and talk for hours. But then a sliver of doubt creeps in: “Was it really all right for one’s dreams to come true so easily?” They decide on a test. If they truly are perfect for each other, they can part and will inevitably meet again. Then they’ll know for sure. The boy walks off to the west, and the girl to the east. They really were perfect for each other. Years later, they pass in the street, but their memories have faded. They never meet again.

Mr. Simon would not have been surprised they never met again. Whether you’re searching for a dishwasher or a date, set a good-enough standard. Stop when it’s met. Save your cognitive resources for things that matter."

[via:]]></description>
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    <title>China’s AI and EV rise has fueled a new kind of tourism - Rest of World</title>
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<item rdf:about="https://theamericanvandal.substack.com/p/afteropenai?triedRedirect=true">
    <title>After OpenAI (Vandal Live at Wake Forest Humanities Institute)</title>
    <dc:date>2026-05-14T04:33:50+00:00</dc:date>
    <link>https://theamericanvandal.substack.com/p/afteropenai?triedRedirect=true</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Apple Podcasts | Spotify

As part of the Spring Symposium at the Wake Forest Humanities Institute, Matt Seybold discusses the present and future of AI speculation, including an extended discussion with Wake Forest faculty, many who were part of WFHI’s Interdisciplinary Faculty Seminar on Language, Theory, & Artificial Intelligence.

Cast (in order of appearance): Jennifer Greiman, Matt Seybold, Derek Lee, Michaela Appeltova, Nisrine Rahal, Barry Trachtenberg, Jeff Bills-Solomon, Dean Franco, Amanda Gengler

Featured Guests

Jennifer Greiman is Professor of English at Wake Forest University and Director of The Humanities Institute there.

Matt Seybold is Associate Professor of American Literature & Mark Twain Studies at Elmira College, as well as resident scholar at the Center For Mark Twain Studies and executive producer of The American Vandal Podcast.

Episode Bibliography

Emily Bender & Alex Hanna, The AI Con (HarperCollins, 2025)

Emily Bender, Timnit Gebru, et al. “On The Dangers of Stochastic Parrots: Can Language Models Be Too Big?” FAccT 2021

Tressie McMillan Cottom, “The Tech Fantasy That Powers AI is Running on Fumes” The New York Times (April 29, 2025)

Michel de Certeau, The Practice of Everyday Life (U California Press, 1984)

Virginia Dignum, The AI Paradox: How To Make Sense of a Complex Future (Princeton UP, 2026)

Ronan Farrow & Andrew Marantz, “Moment of Truth” The New Yorker (April 13, 2026)

Karen Hao, Empire of AI: Dreams & Nigthmares in Sam Altman’s Open AI (Penguin Random House, 2026)

Andy Hines, Outside Literary Studies: Black Criticism & The University (U Chicago Press, 2022)

E. D. Hirsch, Cultural Literacy (Houghton Mifflin, 1987)

Tyler Johnston, “The reporters at this new site are AI bots. OpenAI’s Super PAC appears to be funding it.” Model Republic (April 24, 2026)

Matthew Kirschenbaum, “Grok is an Epistemic Weapon” Tech Policy Press (January 13, 2026)

Matthew Kirschenbaum, “Texpocalypse Now: AI and The New Political Economy of Writing” PennAI (April 17, 2026)

Matthew Kirschenbaum & Rita Raley, “AI & The University as a Service” PMLA (May 2024)

Christopher Newfield, Unmaking The Public University (Harvard UP, 2011)

Britt S. Paris, Radical Infrastructure: Imagining The Internet From The Ground Up (U. California, 2026)

Ann Pettifor, The Global Casino: How Wall Street Gambles with People & The Planet (Verso, 2026)

Ann Pettifor, “The Next Crisis is Coming” Politics Joe (April 1, 2026)

Ann Pettifor, “Is the next financial crisis only a matter of time?” De Balie (February 16, 2026)

Daniel Roher & Charlie Tyrell, The AI Doc, or How I Became An Apocaloptimist (2026)

Matt Seybold, “Against Technofeudal Education” The American Vandal (June 10, 2025)

Matt Seybold, “The Technofeudal Text” The American Vandal (August 25, 2025)

Matt Seybold, “Mamdani Win Could Be The First Step Towards Seizing The Means of Knowledge Production” The American Vandal (November 5, 2025)

Matt Seybold & Eric Hayot, “The ‘Crisis In The Humanities’ Is Over. That’s Not a Good Thing.” Chronicle Of Higher Education (December 29, 2025)

Matt Seybold & John Warner, “The Technology That’s Taking Your Freedom” Academic Freedom On The Line (February 3, 2026)

Matt Seybold et al, “The Secret History of Canvas LMS, Corporate Raiders, & The Chatbot Bubble” The American Vandal (March 24, 2026)

Matt Seybold et al, “HBCUs & The Philanthrocapitalist Swindle” The American Vandal (February 4, 2025)

Jacob Silverman, “The Death of an AI Whistleblower” The Nation (May 2026)

Nick Srnicek, Silicon Empires: The Fight For The Future of AI (Polity, 2026)

Ben Tarnoff, “Frankenstein’s Regret” The Nation (May 2026)

Wake Forest Humanities Institute, “Language, Theory, & Artificial Intelligence” (May 2026)

McKenzie Wark, Capital Is Dead: Is This Something Worse? (Verso, 2019)"]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=c0wKS7flwzw">
    <title>'If you go to china you'll never see the world the same way again' | Martin Jacques | UNAPOLOGETIC - YouTube</title>
    <dc:date>2026-05-11T01:45:28+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=c0wKS7flwzw</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[""If you go to China, you'll never ever see the world in the same way again. Never."

In this episode of UNAPOLOGETIC, Martin Jacques, author of the million-copy bestseller When China Rules the World, makes the case that China has already eclipsed the United States as the world's leading power, and that the West still fundamentally doesn't understand why.

This episode explores China's identity as a civilisation-state, the century of humiliation, the Belt and Road Initiative, the Xinjiang question, the decline of American hegemony, Trump's failing strategy against China, and why Jacques believes the future global order will be built around China and the Global South.

UNAPOLOGETIC is hosted by Ashfaaq Carim.

Chapters:
0:00 Intro
2:13 China is already No. 1
4:27 Economic dominance, explained
7:36 China's soft power lag
12:22 How Martin found China
19:05 Love and East Asia
26:00 What the West misunderstands
28:31 Civilisation, not a nation
35:31 The century of humiliation
44:34 The economic miracle
47:08 China's leadership model
52:04 Human rights in China
57:22 Belt and Road, explained
1:10:39 Xinjiang and the Uyghurs
1:38:17 Trump and US decline
1:54:10 Taiwan's fate"]]></description>
<dc:subject>martinjacques ashfaaqcarim china history economics society asia softpower power manufacturing dominance international globalsouth culture humanrights xinjiang uyghurs donaldtrump us uk west taiwan governance government pandemic covid-19 coronavirus hongkong singapore modernity 21stcentury eastasia colonialism colonization imperialism westernization globalization 1990s 2000s 2010s 2020s ezravogel collectivism individualism confucius confucianism humiliation postcolonialism japan empire gdp guangdong malaysia borders civilization education nationstate civilizationstates states opiumwars culturalrevolution maotsetung maozedong ccp 1949 dengxiaoping industrialization 1972 richardnixon law legal politics lawyers engineering technology innovation science howwthingswork communism xijinping leadership 1978 ai artificialintelligence beltandroad beltandroadinitiative maga middlekingdom regimechange productivity tarde africa latinamerica infrastructure ports highways leverage rail railways hsr highspeedrail softimperial</dc:subject>
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</item>
<item rdf:about="https://www.youtube.com/watch?v=lA8WuXDXfcI">
    <title>Robot Dogs Are A Security Nightmare - YouTube</title>
    <dc:date>2026-05-10T22:42:21+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=lA8WuXDXfcI</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["0:00 - Intro
1:39 - Futuristic Farm Dog
6:25 - Hunting Security Dogs
11:54 - Hacking The Dogs
15:45 - annnnd I Found A Backdoor
18:57 - Malware Remediation Tour"]]></description>
<dc:subject>unitree robots robotdogs bennjordan security flock police policing data 2026 military us surveillance safety technology livestock chickens atlanta portland kansas florida secuity undaunted outsourcing crime homelessness society hacking cybersecurity malware china ukraine</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:5b1e20b46548/</dc:identifier>
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<item rdf:about="https://www.youtube.com/watch?v=7ldCgfCaZrs">
    <title>The Long Transition to Socialism &amp; Unequal Exchange with Torkil Lauesen - YouTube</title>
    <dc:date>2026-05-08T05:09:00+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=7ldCgfCaZrs</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this episode, longtime revolutionary activist and author Torkil Lauesen returns to the show. Our conversation revolves around two of his recent works published by Iskra Books: The Long Transition to Socialism and the End of Capitalism and Unequal Exchange: Past, Present, and Future. Drawing on a lifetime of political engagement and his close relationship with theorist Arghiri Emmanuel, Lauesen discusses his motivation for writing these books as a means of passing down hard-won knowledge to a new generation of organizers.

For working links visit: https://millennialsarekillingcapitalism.libsyn.com/the-long-transition-to-socialism-unequal-exchange-with-torkil-lauesen

We examine the “long transition” from capitalism to socialism, a process Lauesen frames through the lens of historical materialism. He also explains how the transfer of value from the periphery to the core through unequal exchange created a dynamic center, enabling capitalism to survive the 20th century. Now, with the decline of US economic hegemony and the rise of a multipolar world system centered on a resurgent China, Lauesen argues we are entering a new phase where the conditions for a genuine transition may finally be emerging.

We tackle the critical question of revolutionary method, discussing how to identify the principal contradiction to orient our practice and the difficult strategic choices this framework demands. From the revolutionary history of China to the current geopolitical landscape and the intensifying repression of anti-imperialist movements, Lauesen offers a sobering yet urgent call to organize for the decisive struggles ahead.

One quick note, there is a little conversation about Iran in this discussion. This interview was recorded on February 20th so a little before the current war took shape. While you get a little bit of Torkil Lauesen’s perspective on Iran and the question of anti-imperialism today, if you want more complete analysis on the topic, there are ten videos up on our youtube page where we’ve delved into the current war with guests like Adnan Husain, Abdaljawad Omar, Lara Sheehi, Nora Barrows-Friedman, Sina Rahmani, and Hiram Rivera among others. This week we have discussions coming with Bikrum Gill and Nina Farnia from the Anti-Imperialist Scholars Collective. So make sure you are subscribed and have turned on notifications on our youtube page if you want that current analysis amid this world historical struggle.

Make sure to head over to Iskra Books to buy copies of these texts we discussed with Torkil Lauesen, and even if you want to check out just remember there are always free PDF copies available on Iskrabooks.org.

Previously we interviewed Torkil Lauesen about his book Riding The Wave: Sweden’s Integration into the Imperialist World System https://millennialsarekillingcapitalism.libsyn.com/the-swedish-model-social-democracy-the-imperialist-world-system-with-torkil-lauesen "

[two clips:

"The Importance of the Principal Contradiction to Dialectical Materialism with Torkil Lauesen"
https://www.youtube.com/watch?v=XkZlBgcLsow

"Torkil Lauesen explains the role of the principle contradiction to the dialectical materialist methodology and Mao Tse-Tung's development and use of it in the military struggles of the Chinese Communist Party"

"Could Socialism Defeat Capitalism in the 21st Century? with Torkil Lauesen"
https://www.youtube.com/watch?v=XJEoaP8Dj_U ] ]]></description>
<dc:subject>makc haredware torkillauesen 2026 capitalism socialism sweden dialecticalmaterialism karlmarx friedrichengels maotsetung maozedong china history europe colonialism colonization arghiriemmanuel comomunism japan politics economics change imperialism millennialsarekillingcapitalism</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=tI0JYw0DcKQ">
    <title>What They Don't Tell You About Venezuela - YouTube</title>
    <dc:date>2026-05-08T03:32:32+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=tI0JYw0DcKQ</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Some blame socialism, others blame the United States. In this video we explore what actually happened in Venezuela.

Watch my conversation with Venezuelan journalist Simón Rodríguez Porras here: https://www.youtube.com/watch?v=ZSxMPb1g5p8

<blockquote>Simón Rodríguez Porras, político y periodista venezolano, miembro del Partido Socialismo y Libertad de Venezuela, traza una mirada crítica sobre el proceso de la revolución bolivariana.

Lee el trabajo de Simón en:
https://venezuelanvoices.org/ </blockquote>

Sources: https://docs.google.com/document/d/1P0jrlGRzxe13DGgK1ikkYVRrSVGcp9WxlS59WDuUblA/ "]]></description>
<dc:subject>biancagraulau 2026 venezuela history hugochávez chavismo nicolásmaduro simónrodríguezporras oil petroleum israel iraq georgewbush iraqwar oppression nationalization barackobama donaldtrump delcyrodríguez imperialism carlosandréspérez coups economics politics un benjaminnetanyahu zionism opec cuba antiimperialism anti-imperialism corruption maríacorinamachado juanguaidó government goverance sanctions vladimirputin russia iran china foreignpolicy rafaelcaldera health healthcare poverty inequality latinamerica imf pedrocarmona diosdadocabello class education 1973 1980s 1990s 1989 1998 1999 2002 2012 2013 2003 2011 1992 bolivarianrevolution repression socialism communism capitalism</dc:subject>
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<item rdf:about="https://www.theguardian.com/environment/2026/may/06/american-cities-cars-public-transportation">
    <title>How car-loving American cities fell so far behind their global peers on public transit | US news | The Guardian</title>
    <dc:date>2026-05-07T20:04:49+00:00</dc:date>
    <link>https://www.theguardian.com/environment/2026/may/06/american-cities-cars-public-transportation</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["With most major European cities well-served by trains and buses, bringing US transit up to par would cost $4.6tn"]]></description>
<dc:subject>us cars transportation transit publictransit buses trains subways lightrail olivermilman history 2026 cities urban mobility urbanism houston nyc chicago losangeles austin washingtondc paris buenosaires moscow berlin london hongkong asia europe africa latinamerica detroit oklahomacity indianapolis vienna montreal taipei taiwan china lagos nigeria johannesburg budapest kariwatkins cardependence copenhagen amsterdam thenetherlands holland corrigansalerno policy zoning florida oregon parking urbsaplanning safety pedestrians bikelanes bikes biking commuting happiness covid-19 coronavirus pandemic philadelphia funding donaldtrump seanduffy california texas hsr highspeedrail rail railways sanantonio dallas germany hungary</dc:subject>
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</item>
<item rdf:about="https://www.youtube.com/watch?v=StrpSp8anQM">
    <title>Vicky Osterweil on Disney, Intellectual Property and Storytelling - YouTube</title>
    <dc:date>2026-05-03T19:43:34+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=StrpSp8anQM</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This week, we’re featuring a recent, live interview that I did at Firestorm books with Vicky Osterweil, anarchist writer and worker, author of In Defense of Looting and more recently The Extended Universe: How Disney Killed The Movies and Took Over the World (Haymarket, 2026). Vicky is a member of the Collective of Anarchist Writers (CAW), and you can also find her on Bluesky and what she's thinking about what she's watching at Letterboxd.

During the chat Vicky talks about intellectual property and how it overlaps between entertainment and other elements like technology and medicine, the shaping and limiting effects IP has on popular culture and imagination, the film industry and more."

[See also:

"In Defense of Looting with Vicky Osterweil" (2021)
https://www.youtube.com/watch?v=qWxjrTRDbio

"In Defense of Looting with Vicky Osterweil This week we are getting the chance to air a conversation that I had with writer, anarchist, and agitator Vicky Osterweil about her recently published book  In Defense of Looting, a Riotous History of Uncivil Action published  (Bold Type Press, August 2020). We get to talk about a lot of different topics in this interview, how the book emerged from a zine written in the middle of the Ferguson Uprising of the summer of 2014, its reception by the far right and by comrades, her process in deciding what to include in this book, the etymology of the word “loot” and ensuing implications thereof, why you should totally transition if that’s the right thing for you to do, and many more topics!"

and 

"The Interregnum: Roundtable with Vicky Osterweil" (2022)
https://www.youtube.com/watch?v=a3MRLe0Gcno

"This week we are pleased to present something a little bit new for TFS listeners. This is a kind of informal round table discussion that co host Scott and I had alongside Vicky Osterweil, who has been on the show before to speak on her book In Defense of Looting; A Riotous History of Uncivil Action. We all sat down to talk about a short and thought provoking article which was published in January of 2022 called “The Interregnum: The George Floyd Uprising, the coronavirus pandemic, and the emerging social revolution” which was published on the Haters Cafe and we will link to it in the show notes for anyone interested in reading it.

An interregnum is defined as being a period of discontinuity in a government, organization, or social order, and it typically points to time frames at which there isn’t a clear monarch or reigning body in a given place. This article points to the many ways the George Floyd uprising, the covid 19 pandemic, the rise of anti-work, and what the article calls the Great Refusal (a pivot from the ‘Great Resignation’ nomenclature of some mass media) have all created the conditions for a possible broadscale social revolution. Also stay tuned to the end of this episode where we chat briefly about what books we’re reading right now. We hope you enjoy this chat!

((note to listeners, I’m now using the name I use in real life for this radio project, which is Amar. It’s become more and more important to me to be as fully acknowledging of my culture and ethnicity as possible, and this is one way I’m choosing to do that))"]]]></description>
<dc:subject>vickyosterweil ip intellectualproperty culture film disney 2026 entertainment technology medicine popularculture imagination howwewrite writing howweread reading anarchism storytelling looting law legal policestate police policing filmmaking characters marvel monopolies music books covid-19 coronavirus pandemic vaccines pharmaceuticals consolidation markets capitalism innovation constitution us pirating literature copyright productivity creativity suppression francises nintendo matel videogames sequels hegemony ideology nuclearfamily individualism politics propaganda china homogenization finance financialization franchises merchandising ows occupywallstreet fandom freddiegray 2000s 2018 2012 thailand 2014 censorship hungergames guyfawkes resistance revolution davidgraeber stuarthall art artworld commodification gamegate starwars fans fanculture johnboyega daisyridley labor work workers power control socialfabric fanfiction communities community mutualaid 2020 philadelphia losangeles waltdisney mccarthyism son</dc:subject>
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    <title>We May Be Living Through the Most Consequential Hundred Days in Cyber History, and Almost Nobody Has Noticed</title>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["An archive of this year’s insane timeline of hacks few people are talking about"]]></description>
<dc:subject>ethics governance war security 2026 patrickquirk china computers computing internet web online cybersecurity oracle github saas lockheedmartin salesforce iran handala northkorea russia ai artificialintelligence claude anthropic vishing voicephishing microsoft stryker kashpatel fbi axios intelligence cisco llms mercor meta cloud cloudcomputing rockstargames aviation honda</dc:subject>
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<item rdf:about="https://vale.rocks/posts/chinas-web">
    <title>China’s Parallel Web Behind the Wall | Vale.Rocks</title>
    <dc:date>2026-04-14T22:02:59+00:00</dc:date>
    <link>https://vale.rocks/posts/chinas-web</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The internet known within China is a very different internet to the one known by the world at large. It is censored, regulated and structured quite differently. It is controlled and managed, rather than organic and sprawling. From the outside looking in, it feels like an entirely different beast, and to begin to understand it, you must first understand the conditions that formed it."]]></description>
<dc:subject>china internet online web greatfirewall 2026 policy censorship regulation</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://www.youtube.com/watch?v=R_2YN1MungI">
    <title>AI broke the one thing we can't fix - YouTube</title>
    <dc:date>2026-04-12T21:16:45+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=R_2YN1MungI</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The barrier to destroying the internet is now zero. 

Sources: 

https://x.com/nikitabier/status/2021632774013432061 

https://x.com/nikitabier/status/2024729689156440326 

https://x.com/nikitabier/status/2017134769113542752 

https://www.dexerto.com/entertainment/x-is-testing-a-dislike-button-again-and-its-coming-soon-3336926/ 

https://huggingface.co/blog/rlhf 

https://www.bbc.com/news/uk-24992393 

https://www.theguardian.com/technology/2025/aug/11/cat-soap-operas-and-babies-trapped-in-space-the-ai-slop-taking-over-youtube 

https://pressgazette.co.uk/media-audience-and-business-data/google-traffic-down-2025-trends-report-2026/ 

https://blogs.nvidia.com/blog/gtc-2026-news/ "]]></description>
<dc:subject>2026 mobitar ai artificialintelligence openclaw internet web online aislop nikitabier xai twitter chatbots jensenhuang scams scamming spam spamming china censorship ccp replyspam bitcoin crypto cryptocurrencies llms rlhf attention economics algorithms ads advertising monetization youtube slop language</dc:subject>
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<item rdf:about="https://leehanchung.github.io/blogs/2026/04/05/the-ai-great-leap-forward/">
    <title>The AI Great Leap Forward</title>
    <dc:date>2026-04-11T06:25:56+00:00</dc:date>
    <link>https://leehanchung.github.io/blogs/2026/04/05/the-ai-great-leap-forward/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[via:
https://2ndbreakfast.audreywatters.com/and-i-would-have-gotten-away-with-it-too-if-it-werent-for-those-pesky-kids/ ]]]></description>
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<item rdf:about="https://www.nybooks.com/articles/2021/07/01/wayfinding-landscapes-inside-us/">
    <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>The Center and The Periphery - The Ideas Letter</title>
    <dc:date>2026-04-09T20:49:27+00:00</dc:date>
    <link>https://www.theideasletter.org/essay/the-center-and-the-periphery/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[See also:
https://afraw.substack.com/p/the-center-and-the-periphery ]]]></description>
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    <title>Sam Altman May Control Our Future—Can He Be Trusted? | The New Yorker</title>
    <dc:date>2026-04-06T19:08:46+00:00</dc:date>
    <link>https://www.newyorker.com/magazine/2026/04/13/sam-altman-may-control-our-future-can-he-be-trusted</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["New interviews and closely guarded documents shed light on the persistent doubts about the head of OpenAI."

[via:

"Sam Altman is “unconstrained by truth.”
https://www.theverge.com/ai-artificial-intelligence/907421/sam-altman-is-unconstrained-by-truth

A long, and at times funny, report in The New Yorker on Altman’s will to power, people-pleasing, and alleged pattern of deceit, compiled from notes, memos, and more than 100 interviews. Altman’s reputation has given rise to grimmer rumors – hiring sex workers, the sexual pursuit of minors, even involvement in murder – that The New Yorker found no evidence for. Increasingly, the question is not whether computers are intelligent but whether OpenAI’s leadership is."]]]></description>
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    <title>‘This feels fragile’: how a satellite-smashing chain reaction could spiral out of control | Space | The Guardian</title>
    <dc:date>2026-04-05T06:54:34+00:00</dc:date>
    <link>https://www.theguardian.com/science/ng-interactive/2026/mar/31/this-feels-fragile-how-a-satellite-smashing-chain-reaction-could-spiral-out-of-control</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Today, the space around Earth can no longer be considered empty. More than 30,000 objects are in orbit, and that figure is rising exponentially"]]></description>
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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://www.youtube.com/watch?v=6yl6JpVZTdM">
    <title>The Care Economy is the Everything Economy - with Emma Holten - YouTube</title>
    <dc:date>2026-04-04T07:44:45+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=6yl6JpVZTdM</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Emma Holten is an economist from Denmark who has written the book Deficit: How Feminist Economics Can Change Our World. Holten details how much of what we consider ‘the economy’ is really underpinned by care of various kinds, mostly done by women. This is very much in line with my own interests around GDP and austerity, as I think our prevailing economic analysis devalues the unseen and leads to policies which hurt people, hurting the economy too. Emma and I had an excellent chat that I think was one of my best on this channel, I hope you all enjoy it!"]]></description>
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<item rdf:about="https://howtodothingswithmemes.substack.com/p/what-would-whitman-do">
    <title>what would Whitman do? - by Aidan Walker</title>
    <dc:date>2026-04-02T06:48:39+00:00</dc:date>
    <link>https://howtodothingswithmemes.substack.com/p/what-would-whitman-do</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["While staying at his mom’s house in Brooklyn in April of 1865, Walt Whitman learned that Abraham Lincoln had been assassinated at Ford’s Theater during a production of Our American Cousin which his lover at the time, Peter Doyle, a Confederate deserter who fled to Washington, DC and got a job as a bus driver, had been watching. “There was nothing extraordinary in the performance,” Doyle later said of the play.

In the dooryard of Walt’s mother’s house were planted lilac-bushes, with “heart-shaped leaves of rich green” and “perfume strong I love.” In his burial hymn for Lincoln, “When Lilacs Last In The Dooryard Bloom’d,” Whitman imagines breaking a sprig of lilac and placing it on the President’s coffin as it travels, by railroad, across the United States.

My mom’s house also has lilacs planted in the dooryard. She introduced me to Walt Whitman. I have since re-encountered him several times, returning every few months to Leaves of Grass and reading or re-reading whatever pleases me. I think of Walt Whitman literally every day. The psychic geography of the Washington, DC area, where I grew up and now live, is Whitman.

Across places that today are paved over by McMansioned suburbs, the nation’s most aggressive data center build-out (which I covered for the BBC last summer), or slop bowl lunch joints catering to lobbyists making the world worse, Walt Whitman rambled on a series of fascinating side quests during the Civil War.

I live blocks from the route which Peter Doyle, a DC omnibus driver, followed each day with Whitman joining him regularly in the evening to sit at the front and yap after clocking out of his bullshit day job as a government clerk. The National Portrait Gallery, my favorite art museum in the city, was a hospital where Whitman nursed wounded soldiers.

If there is any dead white man whose opinion we should hear at this moment, it is Walt Whitman. Part of this is because nobody else from the 1800s was quite as seriously engaged in thinking about you and I — he tells his reader, in “Crossing Brooklyn Ferry”: “I consider’d long and seriously of you before you were born.” From the same:

It avails not, time nor place—distance avails not,
I am with you, you men and women of a generation, or ever so many generations hence,
Just as you feel when you look on the river and sky, so I felt,
Just as any of you is one of a living crowd, I was one of a crowd,
Just as you are refresh’d by the gladness of the river and the bright flow, I was refresh’d,
Just as you stand and lean on the rail, yet hurry with the swift current, I stood yet was hurried...

A conjuncture of factors has led me to think about Whitman more than usual. First: the United States seems fucked and Whitman is a poet of the Civil War, who sought to articulate a vision of democracy that was broader, weirder, and freer than a Classical or Enlightenment inheritance. Second: it is spring and lilacs are blooming — so he comes to mind. Third, in my last post I talked a lot about Nick Fuentes’ use of “you” as a pronoun, and I was working on something else about 4chan greentexts. It occurred to me that the poet who seems to address us in the most modern, meme-y way is Whitman.

The 4chan greentext form begins with “>be me,” and “Song of Myself” begins: “I celebrate myself, and sing myself, / And what I assume you shall assume, / For every atom belonging to me as good belongs to you.” The original edition of “Leaves of Grass” features only a picture of Whitman in a jaunty pose, dressed as a regular guy, without his name as an author — he is an anon.

[image]

Whitman’s poetry is highly personal, but not in the sense of confession or autobiography. He talks most often about solitary, embodied experiences — being a commuter, looking at the sky, breathing. These are things people do alone, but with the knowledge that everybody else does them. Titling a poem “Song of Myself” is not narcissistic because the subject is not Walt Whitman, but the experience of selfhood in the first place — Walt is just the most accessible self for Walt to write about.

The self, in Song of Myself, breathes, bathes, fucks, wonders, eats, smells, and exercises — but most of all, he yaps. There are, according to a quick cmd+F search of the poem, 489 instances of “I” and 235 instances of “you.” The cardinal activity of the Whitmanian self is the act of address — communion with other selves. It is a communion premised on equality, a word which Lincoln (and I’d say Whitman) understood in a mathematical way, grounded in Euclid.

[image]

Before all other facts about the world, Whitman cares that people are equal. This is not a precept of morality, but a principle of physics for him, an undeniable truth about the universe which society may construct elaborate contraptions to suspend — in the way airplanes defy gravity — but ultimately must obey. Black or white, male or female, poor or rich, young or old, “I give and receive the same,” Whitman writes. But there are also other equalities: the past, future, and present are the same; writer and reader are the same; death and life, victim and perpetrator, are all the same.

The Union cause was always spiritual, and grew increasingly more so as the war went on. It promised a just emancipation of slaves, described in Biblical terms (“jubilee,” “grapes of wrath,” and so on) but it also rested on a radical interpretation of the words “union” and “equality.” I think the Union transplanted the Christian conception of the Trinity onto the American project.

[image]

Whitman’s “When Lilacs Last In The Dooryard Bloom’d” interests me in part because it makes this connection clear. It centers on a “trinity” defined by Whitman: the blooming lilac, the song of a “gray-brown bird,” and the “thought of him I love.” The last of these is proximately the dead Lincoln, but more profoundly all of Whitman’s countrymen. Instead of Father, Son, and Holy Spirit, we have lilac, bird, and guy you love. The components of this trinity can be interpreted more abstractly: nature, the creative/expressive act, and the thought of your fellow men that you love. In this, we find the three-personed God, the three-faced American nation, which Whitman worships.

Nature worship, creative self-assertion, and loving solidarity. This mystic trinity is the foundation of American democracy, which was really founded by Lincoln and not Washington. Liberalism is something they invented in Europe.

Originally, I wanted to study Whitman, the mid 19th-century newspaper business which he worked in for much of his life, and the transatlantic connections between Europe and the United States in the Civil War era. One reason I gave up on this was that this kind of academic career is hopeless in 2026, given how the life of the mind has been so thoroughly fucked over. Another reason is that I figured this was not really spiritually true to Whitman’s vision, which — I idolize the poetry, not the poet here — is really the thing I believe in above all else. He’d want me, who he talked to so directly across his poems, to speak from and to my own modernity, about the affairs of regular people and the things that matter in the heart.

Whitman wrote in the language of his day, without fuss. He inflected it with archaisms like reversed word orders (“when lilacs last”), random “thou”s and so on, which are carried over from the King James Bible. The KJV was for many Americans at his time one of the only books they owned. It was their liturgical language — not quite as extreme as the Catholic Church’s use of Latin, but certainly not the way people really talked. Whitman’s fusion of that language with the rhythm of everyday speech and the straightforwardness of his “>be me” kind of address creates an interesting juxtaposition, but also relatability.

I see his outlook as very contemporary. He wants to overshare, he wants to be relatable, and it feels weird to call him “Whitman” as you would another author rather than “Walt,” as you would call a dude you know. And so I wonder too, if there is something very contemporary in his mystic conception of union, that might salvage.

Faced on the one hand with the complicity-rationalizing managerialism that motivated the Biden years, and on the other with the Ahab-striving of our cruelest to win (whether against China, modernity, ourselves, God, etc.), I think we should see Whitman as a resource that can inform us of another way, and offer a language in which words like “democracy” and “equality” can actually matter and actually be the tough, existentially crucial things they are, rather than pablum sputtered out by people who have never failed to dodge an uncomfortable truth."]]></description>
<dc:subject>aidanwalker 2026 waltwhitman songofmyself leavesofgrass history memes nature solidarity us writing howwewrite managerialism joebiden cruelty democracy equality china modernity poetry euclid</dc:subject>
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<item rdf:about="https://afraw.substack.com/p/china-os-vs-america-os-2026-version">
    <title>China OS vs. America OS (2026 version) - by afra</title>
    <dc:date>2026-04-01T01:46:00+00:00</dc:date>
    <link>https://afraw.substack.com/p/china-os-vs-america-os-2026-version</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Another unfiltered conversation: the bloodline politics of AI talent; open source as strategy? token-maxxing; why OpenClaw hit China harder than Silicon Valley; future predictions"]]></description>
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    <title>Dossier: Playable Cities – Mediapolis</title>
    <dc:date>2026-03-30T20:07:51+00:00</dc:date>
    <link>https://www.mediapolisjournal.com/dossier-playable-cities/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Dossier editors: Carolyn Birdsall, Linda Kopitz, and Alex Gekker

Carolyn Birdsall, Linda Kopitz and Alex Gekker, Playable Cities: An Introduction
https://www.mediapolisjournal.com/2025/11/playable-cities-intro/

The city is a playground. But is it really? This introduction to the Playable Cities dossier discusses how cities are built, how cities are navigated, and how cities are resisted with and through play.

Anthony T. Albright and Frans Willem Korsten, Urban Investors’ Play with Time: Stakes of the Game and Waiting as Playful Strategy
https://www.mediapolisjournal.com/2025/11/urban-investors/

Anthony Albright and Frans Willem Korsten discuss the playful appropriation of a vacant building by a squatters’ group as part of an effort to recapture urban environments from the profit-oriented ‘game’ of waiting by investors.

Alison Stenning, When Cities Aren’t Playable: Placing Children’s Play in Urban Environments
https://www.mediapolisjournal.com/2025/11/cities-playable/

Contrasting the visibility of playful art installations with a decline in funding for public infrastructures, Alison Stenning discusses how playability of ordinary urban environments is often ignored, devalued and undermined in urban planning.

Aylin Kartal, Come Out and Play: A Historical Exploration of Street Play and Urbanization in the Etiler Neighborhood in Istanbul
https://www.mediapolisjournal.com/2025/11/come-out-and-play/

Focusing on Istanbul’s Etiler neighborhood, Aylin Kartal follows different waves of urban transformation from the 1950s onwards, connecting street play, urban planning and collective memory.

Alia ElKattan, Seeing like a Skater: Skateboarding as Poetic Technology
https://www.mediapolisjournal.com/2025/11/seeing-like-a-skater/

Reflecting on her experiences of skateboarding in Cairo, New York and other cities as a form of ‘rolling ethnography’, Alia ElKattan positions ‘seeing like a skater’ as a new way to approach urban landscapes.

Paul O’Connor, Julian Mcallister Groves, Yingxin Du and Tina Sze Nga Ho, Colourful Play in Hong Kong’s Rainbow Estate
https://www.mediapolisjournal.com/2025/11/colorful-play/

From playable to instagrammable: Paul O’Connor, Julian Mcallister Groves, Yingxin Du and Tina Sze Nga Ho trace the ‘colorful’ history of the Choi Hung Public housing estate, and what that might mean for its future.

Laura Vermeeren, Babyccinos and Reel Making: Who Is Really Playing?
https://www.mediapolisjournal.com/2025/11/babyccinos/

A children’s menu, a play kitchen, a coloring book: Is that what makes a space #kidsproof? Laura Vermeeren explores how Instagram’s aestheticized content increasingly shapes what family leisure in the city should look like.

Conor Moloney, Beyond Nice: Mediating Urban Life through Play and Counter-play
https://www.mediapolisjournal.com/2025/11/beyond-nice/

Are we playing … or are we being played? In this conceptual contribution, Conor Moloney maps the tensions between public and counterpublic, culture and counterculture, play and counterplay in relation to urban experience.

Photini Vrikki and Giota Alevizou, Framing London: Vernacular Photography and the Playable City in Student Life
https://www.mediapolisjournal.com/2025/11/framing-london/

Seeing and knowing a city are not necessarily the same: based on an interactive workshop with international students in London, Photini Vrikki and Giota Alevizou position photographic practices as a critical part of urban play.

Hsin Hsieh, Too Rich City: A Sinofuturist Playground
https://www.mediapolisjournal.com/2025/11/too-rich-city/

The artwork Too Rich City transforms China’s housing crisis into a virtual playground, where NFT properties and augmented reality offer young people alternative forms of urban belonging. Hsin Hsieh both embraces and critiques this artwork.

Radmila Radojevic, Simeona Petkova and Núria Arbonés Aran, Defamiliarizing the City: Play, Affect, and the Activation of Imaginaries
https://www.mediapolisjournal.com/2025/11/defamiliarizing-city/

Play activates our imagination, but it can also fall short in fostering real change. Radmila Radojevic, Simeona Petkova and Núria Arbonés Aran reflect on this tension in relation to rapidly changing neighborhoods.

Christoph Borbach and Max Kanderske, Playful Resistance: The Politics of Sensor Counter-Practices in Urban Technospheres
https://www.mediapolisjournal.com/2025/11/playful-resistance/

Bringing together artistic interventions and urban acts of resistance under the umbrella of ‘sensor games,’ Christoph Borbach and Max Kanderske explore playful practices that strategically engage with and expose surveillance infrastructures.

Connor Cook, Gamespace Odyssey: Notes on the Procedural Transformation of Athens
https://www.mediapolisjournal.com/2025/11/gamespace-odyssey/

Games and cities are shaped by protocols and procedures. Drawing on the concept of ‘Gamespace,’ Connor Cook discusses how gamic principles are applied to urban planning and how these might be playfully resisted in turn.

Sam Hind, Playing Domains: Codes, Cities, and Cultures in the Viral World of Machine Learning
https://www.mediapolisjournal.com/2025/11/playing-domains/

What happens when cities become datasets for AI competitions? Sam Hind shows how machine learning’s scoreboards distance practitioners from the real-world impacts of their work."]]></description>
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<item rdf:about="https://chrishedges.substack.com/p/iran-and-gaza-are-only-the-beginning">
    <title>'Iran and Gaza are Only the Beginning' (Chris Hedges at Princeton)</title>
    <dc:date>2026-03-29T00:47:23+00:00</dc:date>
    <link>https://chrishedges.substack.com/p/iran-and-gaza-are-only-the-beginning</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[Direct link to video:
https://www.youtube.com/watch?v=TV9dkU2E8j0 ]

"The genocide in Gaza is the beginning. Welcome to the new world order. The age of technologically-advanced barbarism. There are no rules for the strong, only for the weak. Oppose the strong, refuse to bow to its capricious demands and you are showered with missiles and bombs. We watch this madness daily with the war on Iran, the saturation bombing of southern Lebanon and the suffering in Gaza.

International bodies such as the United Nations have been neutered, transformed into useless appendages of another age. The sanctity of individual rights, open borders and international law have vanished. The most psychopathic rulers of human history, those who reduced cities to ashes, herded captive populations to execution sites and littered lands they occupied with mass graves and corpses, have returned with a vengeance, opening up a vast moral abyss.

The law, despite a few valiant efforts by a handful of judges — who will soon be purged — domestically and in international bodies such as The International Court of Justice is contemptuously violated. Savagery abroad. Savagery at home.

The BBC’s Lucy Williamson reports that Israel is destroying south Lebanon “using Gaza as a model – a blueprint for destruction used again as a path to peace”.

Over 1 million people have already been displaced in Lebanon -- one-fifth of the entire population of a country that already hosts the world’s highest number of refugees per capita -- in just a few weeks. Add to this 2 million displaced in Gaza and 3 million displaced in Iran. 6 million people rendered homeless.

For four decades Israeli Prime Minister Benjamin Netanyahu has been lobbying for the U.S. to go to war with Iran. Previous administrations, Republican and Democrat, have refused, in no small part because of fierce opposition within the Pentagon, which did not view Iran as an existential threat and did not project a positive outcome for the U.S. or its regional allies.

But Donald Trump, encouraged by his inept negotiating team of his son-in-law Jared Kushner and fellow real estate developer and golfing partner Steve Witkoff, each fervent Zionists, took Israel’s bait. Britain’s national security adviser, Jonathan Powell, who attended the final talks between the U.S. and Iran, dismissed Kushner and Witkoff as “Israeli assets.”

Joseph Kent, who resigned from his position as director of the National Counterterrorism Center to protest the war, wrote in his resignation letter that “Iran posed no imminent threat to our nation, and it is clear that we started this war due to pressure from Israel and its powerful American lobby.”

The public rationale for the war on Iran since it began on February 28 has been protean. Is it to shut down Iran’s nuclear program? Is it to thwart Iran’s ballistic missile program? Is it because the U.S. carried out pre-emptive attacks on Iran, as Marco Rubio said, to ensure the safety of U.S. assets once Israel decided to strike? Is it because the Iranian government carried out lethal repression, killing hundreds of anti-government protestors during massive street protests? Is it regime change? Is it an attempt to shut down Iran’s so-called state sponsored terrorism? Or are these subterfuges for something else?

Certainly, Israel and the U.S. seek regime change. But here it appears the U.S. and Israel diverge. Israel also apparently seeks, as in Iraq, Syria, Libya and Lebanon, the physical disintegration of Iran, the breaking apart of the country into warring ethnic and religious enclaves, the transformation of Iran into a failed state.

Persians in Iran constitute roughly 61 percent of the population with various minority groups, who often suffer state repression, making up the remaining 39 percent. These ethnic groups include Azerbaijanis, Kurds, Lurs, Balochs, Arabs and Turkmens, along with religious minorities such as Sunnis, Christians, Baha’i, Zoroastrians, and Jews. The shattering of Iran into antagonistic ethnic and religious enclaves would leave Israel as the dominant power in the region, giving it the ability to, if not occupy its neighbors directly, control and subjugate them through proxies, part of a long-held desire for a Greater Israel. It would also make it possible for foreign states to control Iranian gas reserves, the second largest in the world, and its oil reserves, 12 percent of the global total.

Israel’s crusade against the Palestinians, the Lebanese and now the Iranians is justified by the extermination of 6 million Jews during the Holocaust. But it is not lost on the Global South, especially Palestinians, that nearly all Holocaust scholars have refused to condemn the genocide in Gaza. Not one of the institutions dedicated to researching and commemorating the Holocaust have drawn the obvious historical parallels or decried the mass slaughter.

Holocaust scholars, with a handful of exceptions, have exposed their true purpose, which is not to examine the dark side of human nature and the frightening propensity we all have to commit evil, but to sanctify Jews as eternal victims and absolve the ethnonationalist state of Israel of its crimes of settler colonialism, apartheid and genocide.

The hijacking of the Holocaust, the failure to defend Palestinian victims because they are Palestinian, has imploded the moral authority of Holocaust studies and Holocaust memorials. They have been exposed as vehicles not to prevent genocide but to perpetrate it, not to explore the past, but manipulate the present.

Any tepid recognition that the Holocaust may not be the exclusive property of Israel and its Zionist supporters is swiftly shut down. The Holocaust Museum in Los Angeles deleted an Instagram post that read: “NEVER AGAIN CAN’T ONLY MEAN NEVER AGAIN FOR JEWS” after a backlash. In the hands of Zionists, “never again” means precisely that, never again, only for Jews.

Aimé Césaire, in Discourse on Colonialism, writes that Hitler seemed exceptionally cruel only because he presided over “the humiliation of the white man,” applying to Europe the “colonialist procedures which until then had been reserved exclusively for the Arabs of Algeria, the ‘coolies’ of India, and the nègres d’Afrique.”

The near-annihilation of Tasmania’s Aboriginal population, the German slaughter of the Herero and Namaqua, the Armenian genocide, the Bengal famine of 1943 — then British prime minister Winston Churchill referred to Hindus as “a beastly people with a beastly religion” — along with the dropping of nuclear bombs on civilian targets in Hiroshima and Nagasaki, illustrates something fundamental about “Western civilization.”

Genocide is not an anomaly, it is coded in the DNA of Western “civilization.”

“In America,” the poet Langston Hughes said, “Negroes do not have to be told what fascism is in action. We know. Its theories of Nordic supremacy and economic suppression have long been realities to us.”

The Nazis, when they formulated the Nuremberg laws, modelled them on laws designed to disenfranchise Blacks. America’s refusal to grant citizenship to Native Americans and Filipinos — although they lived in the U.S. and U.S. territories — was emulated by the German fascists who stripped citizenship from Jews. American anti-miscegenation laws, which criminalized interracial marriage, were the impetus to outlaw marriages between German Jews and Aryans. American jurisprudence classified anyone with one percent of Black ancestry — the so-called “one drop rule” — as Black. The Nazis, ironically showing more flexibility, classified anyone with three or more Jewish grandparents as Jewish.

The millions of indigenous victims of colonial projects in countries such as Mexico, China, India, Australia, the Congo and Vietnam, for this reason, are deaf to the fatuous claims by Jews that their victimhood is unique. They too suffered holocausts, but these holocausts remain minimized or unacknowledged by their Western perpetrators.

Israel embodies the ethnonationalist state our Christian fascists and the far-right dream of creating for themselves, one that rejects political and cultural pluralism, as well as legal, diplomatic and ethical norms. Israel is admired by the far right because it has turned its back on humanitarian law and uses indiscriminate lethal force to “cleanse” its society of those condemned as human contaminants.

It was this distortion of the Holocaust as unique that troubled Primo Levi, who was imprisoned in Auschwitz from 1944 to 1945 and who wrote Survival in Auschwitz. Levi was a fierce critic of the apartheid state of Israel and its treatment of Palestinians. He saw the Shoah as “an inexhaustible source of evil” that “is perpetuated as hatred in the survivors, and springs up in a thousand ways, against the very will of all, as a thirst for revenge, as moral breakdown, as negation, as weariness, as resignation.”

Levi deplored the Manichaeanism of those who “shun nuance and complexity.” He condemned those who “reduce the river of human events to conflicts, and conflicts to duels, us and them.” He warned that the “network of human relationships inside the concentration camps was not simple: It could not be reduced to two blocs, victims and persecutors.” The enemy, he knew, “was outside but also inside.”

Mordechai Chaim Rumkowski, known as “King Chaim,” ruled the in the Łódź ghetto on Poland on behalf of the Nazi occupiers. The ghetto became a slave labor camp that enriched Rumkowski and his Nazi masters. Rumkowski deported opponents to death camps. He raped and molested girls and women. He demanded unquestioned obedience. He embodied the evil of his oppressors. For Levi, he was an example of what many of us, under similar circumstances, are capable of becoming.

“[W]e are all mirrored in Rumkowski, his ambiguity is ours, it is our second nature, we hybrids molded from clay and spirit,” Levi wrote in The Drowned and the Saved. “His fever is ours, the fever of our Western civilization that ‘descends into hell with trumpets and drums,’ and its miserable adornments are the distorting image of our symbols of social prestige.”

“Like Rumkowski, we too are so dazzled by power and prestige as to forget our essential fragility,” Levi continued. “Willingly or not we come to terms with power, forgetting that we are all in the ghetto, that the ghetto is walled in, that outside the ghetto reign the lords of death, and that close by the train is waiting.”

Levi understood that the line between the victim and victimizer is razor thin. We can all become willing executioners. There is nothing intrinsically moral about being Jewish or a survivor of the Holocaust. Levi, for this reason, was persona non grata in Israel.

Zionists find in the Holocaust and the Jewish state a sense of purpose and meaning, as well as a cloying moral superiority. After the 1967 war, when Israel seized Gaza the West Bank including East Jerusalem, Syria’s Golan Heights and Egypt’s Sinai Peninsula, Israel, as American sociologist Nathan Glazer approvingly observed, became “the religion of the American Jews.” The Holocaust became their “moral capital.”

“Jewish suffering is depicted as ineffable, uncommunicable, and yet always to be proclaimed,” writes the European historian Charles S. Maier, in The Unmasterable Past: History, Holocaust, and German National Identity:

<blockquote>It is intensely private, not to be diluted, but simultaneously public so that gentile society will confirm the crimes. A very peculiar suffering must be enshrined in public sites: Holocaust museums, memory gardens, deportation sites, dedicated not as Jewish but civic memorials. But what is the role of a museum in a country, such as the United States, far from the site of the Holocaust? Is it to rally the people who suffered or to instruct non-Jews? Is it supposed to serve as a reminder that “it can happen here?” Or is it a statement that some special consideration is deserved? Under what circumstances can a private sorrow serve simultaneously as a public grief? And if genocide is certified as a public sorrow, then must we not accept the credentials of other particular sorrows too? An American historian of Polish ancestry argues that, with the German invasion of 1939, the Poles became the first people in Europe to experience the Holocaust and that historians have so far “chosen to interpret the tragedy in exclusivistic terms — namely as the most tragic period in the history of the Jewish Diaspora.” If Polish Americans claim their own “forgotten Holocaust,” what recognition should they enjoy? Do Armenians and Cambodians also have a right to publicly funded holocaust museums? And do we need memorials to Seventh-Day Adventists and homosexuals for their persecution at the hands of the Third Reich?</blockquote>

Unique suffering confers unique entitlement.

Any crime Israel carries out in the name of its survival — its “right to exist” — is justified in the name of this uniqueness. There are no limits. The world is black and white, a never-ending battle against Nazism, which is protean, depending on who Israel targets. To challenge this bloodlust is to be an antisemite, facilitating another genocide of Jews.

This simplistic formula not only serves the interests of Israel, but also the interests of colonial powers that carried out their own genocides, ones they also seek to obscure.

The sacralization of the Nazi Holocaust offers a bizarre quid pro quo. Arming and funding the state of Israel, blocking U.N. resolutions and sanctions that would condemn its crimes and demonizing Palestinians, and their supporters becomes proof of atonement and support for Jews. Israel, in return, absolves the West of its indifference to the plight of Jews during the Holocaust, and Germany for perpetrating it. Germany uses this unholy alliance to separate Nazism from the rest of German history, including the genocide German colonists carried out against the Nama and Herero in German South-West Africa, now Namibia.

“[S]uch magic,” Israeli historian and genocide scholar, Raz Segal, writes, “legitimizes racism against Palestinians at the very moment that Israel perpetrates genocide against them. The idea of Holocaust uniqueness thus reproduces rather than challenges the exclusionary nationalism and settler colonialism that led to the Holocaust.”

Professor Segal, the director of the program in Holocaust and Genocide Studies at Stockton University in New Jersey, wrote an article about the war on Gaza on October 13, 2023, titled: “A Textbook Case of Genocide.”

This denunciation from an Israeli Holocaust scholar, whose family members perished in the Holocaust, was a very lonely stance.

Professor Segal saw in the Israeli government’s immediate demand that Palestinians evacuate the north of Gaza and the blood-curdling demonization of the Palestinians by Israeli officials — the defense minister said Israel was “fighting human animals” — the stench of genocide.

“The whole idea about prevention and ‘never again’ is that — as we teach our students — there are red flags, that once we notice them, we’re supposed to work in order to stop the process that could escalate to genocide,” Professor Segal told me, “even if it’s not genocidal yet.”

Professor Segal paid for his honesty. The offer to lead the University of Minnesota’s Center for Holocaust and Genocide Studies, which has issued no condemnation of the genocide, was revoked.

When professor Segal and I testified at the state capital in Trenton in opposition to the adoption of the International Holocaust Remembrance Alliance (IHRA) bill, which equates criticism of the state of Israel with antisemitism, we were jeered by Zionists and our microphones were cut by the committee chairman. There we were, arguing that this bill would curtail free speech while we were in real time being denied free speech.

Genocide is the next stage in what the anthropologist, Arjun Appadurai, calls “a vast worldwide Malthusian correction” that is “geared to preparing the world for the winners of globalization, minus the inconvenient noise of its losers.”

The funding and arming of Israel by the United States and European nations, as it carries out genocide, has effectively imploded the post-World War II international legal order. It no longer has credibility. The West can no longer lecture anyone about democracy, human rights or the supposed virtues of Western civilization. The ruse, that somehow we as a nation promote democracy, equality and human rights, is finished.

“At the same time that Gaza induces vertigo, a feeling of chaos and emptiness, it becomes for countless powerless people the essential condition of political and ethical consciousness in the twenty-first century — just as the First World War was for a generation in the West,” Pankaj Mishra writes.

None of us who reported from Israel and Palestine, where I worked as a reporter for seven years, predicted this genocide. And yet, we were acutely aware of the genocidal impulse that lay at the heart of the Zionist project — the desire by large segments of Israeli society to eradicate and expel all Palestinians. This genocidal impulse was there from the inception of Zionism.

Victor Klemperer, a professor of linguistics and the son of a Berlin rabbi living under Nazi rule, noted in his diary, “To me the Zionists, who want to go back to the Jewish state of A.D. 70 (destruction of Jerusalem by Titus), are just as offensive as the Nazis. With their nosing after blood, their ancient ‘cultural roots,’ their partly canting, partly obtuse winding back of the world they are altogether a match for the National Socialists.”

I covered the extremist rabbi, Meir Kahane, who claimed that violence was a Jewish virtue and revenge, a divine commandment. He was, when I was based in Israel, barred by the Israeli government from running for office.

Kahane was assassinated on November 5, 1990, in New York City. His Kach Party in Israel was outlawed four years later after Baruch Goldstein, a Brooklyn-born doctor and Kach member, entered Hebron’s Ibrahimi Mosque and opened fire on worshippers, killing 29 Palestinians. Goldstein, dressed in his army captain’s uniform, was overpowered by worshippers and beaten to death. I was sent by my editors in New York to interview the survivors. When they received the copy, they insisted I do more interviews with Jewish colonists who justified Goldstein’s grievances with Palestinians, part of the game of balance, but really part of the effort to obscure the truth.

Kach, following its statements of support for the massacre, was declared a terrorist organization by the United States.

But Kahanism did not die. It was nurtured by Jewish extremists and colonists.

Kach’s racial intolerance and calls for mass violence against Palestinians infected larger and larger segments of Israeli society. It found near universal acceptance after the attacks of October 7.

I saw this intolerance at political rallies held by Netanyahu, who received lavish funding from right-wing Americans associated with AIPAC, when he ran against Yitzhak Rabin, who was negotiating a peace settlement with the Palestinians. Netanyahu’s supporters chanted Kahane-inspired slogans such as “Death to Arabs” and “Death to Rabin.” They burned an effigy of Rabin dressed in a Nazi uniform. Netanyahu marched in front of a mock funeral for Rabin.

Rabin was assassinated by a Jewish fanatic on November 4, 1995.

Netanyahu, who first became prime minister in 1996, has spent his political career nurturing these Jewish extremists, including Itamar Ben-Gvir, who hung a portrait of Goldstein on the wall of his living room, Bezalel Smotrich, Avigdor Lieberman, Gideon Sa’ar and Naftali Bennett.

Netanyahu’s father, Benzion, who worked as an assistant to the founder of Revisionist Zionism, Vladimir Jabotinsky, and was referred to by Benito Mussolini as “a good fascist,” was a leader in the Herut Party that called on Israel to seize all the land of historic Palestine. Many of those who formed the Herut Party carried out terrorist attacks during the 1948 war that established the state of Israel. Albert Einstein, Hannah Arendt, Sidney Hook and other Jewish intellectuals, described the Herut Party in a statement published in The New York Times as a party “closely akin in its organization, methods, political philosophy and social appeal to Nazi and Fascist parties.”

There has always been a virulent strain of Jewish fascism within the Zionist project, mirroring the strain of fascism in American society. Unfortunately, for us and the Palestinians, these fascistic strains are ascendant.

The decision to obliterate Gaza has long been the dream of far-right Zionists, heirs of Kahane’s movement. Jewish identity and Jewish nationalism are the Zionist versions of the Nazis’ blood-and-soil ideology. Jewish supremacy is sanctified by God, as is the slaughter of the Palestinians, who Netanyahu compared to the Biblical Amalekites who were massacred by the Israelites. Europeans and Euro-Americans in the American colonies used the same Biblical passage to justify their genocide against Native Americans.

Enemies — usually Muslims — who are slated for extinction are subhumans who embody evil. Violence and the threat of violence are the only forms of communication those outside the magical circle of Jewish nationalism understand.

Messianic redemption will take place once the Palestinians are expelled. Jewish extremists call for the Al-Aqsa Mosque, one of three of the most sacred sites for Muslims, supposedly built on the ruins of the Jewish Second Temple which was destroyed in A.D. 70 by the Roman army, to be demolished. These extremists call for it to be replaced by a “Third” Jewish temple, a move that would set the Muslim world alight. The West Bank, which zealots refer to as “Judea and Samaria,” is being annexed by Israel. Israel, governed by religious laws imposed by the ultra-Orthodox Shas and United Torah Judaism parties, will soon mirror the despotic theocracy in Iran.

James Baldwin presciently saw this regression to our innate barbarism. He warned that there was a “terrible probability” that “Western populations, struggling to hold on to what they have stolen from their captives, and unable to look into their mirror, will precipitate a chaos throughout the world which, if it does not bring life on this planet to an end, will bring about a racial war such as the world has never seen, and for which generations yet unborn will curse our names forever.”

The savagery in Iran, Lebanon and Gaza is the same savagery we face at home. Those carrying out the genocide, mass slaughter and unprovoked war on Iran are the same people dismantling our democratic institutions.

The Iranians, Lebanese and Palestinians know there is no appeasing these monsters. The global elites believe nothing. They feel nothing. They cannot be trusted. They exhibit the core traits of all psychopaths — superficial charm, grandiosity and self-importance, a need for constant stimulation, a penchant for lying, deception, manipulation and the inability to feel remorse or guilt. They disdain as weakness the virtues of empathy, honesty, compassion and self-sacrifice. They live by the creed of Me. Me. Me.

“The fact that millions of people share the same vices does not make these vices virtues, the fact that they share so many errors does not make the errors to be truths, and the fact that millions of people share the same forms of mental pathology does not make these people sane,” Erich Fromm writes in “The Sane Society.”

We have witnessed evil for nearly three years in Gaza. We watch it now in Iran. We watch it in Lebanon. We see this evil excused or masked by political leaders and the media.

The New York Times, in a page out of Orwell, sent an internal memo telling reporters and editors to eschew the terms “refugee camps, “occupied territory,” “ethnic cleansing” and, of course, “genocide” when writing about Gaza.

Those who name and denounce this evil, including the heroic students who set up encampments on campuses here and abroad, are smeared, blacklisted and purged. They are arrested and deported. A deadening silence is descending upon us, the silence of all authoritarian states. We know where this ends. Fail to do your duty, fail to cheerlead the war on Iran, speak out against the crime of genocide, and see your broadcasting license revoked, as Trump’s Chair of the F.C.C. Brendan Carr has proposed.

We have enemies. They are not in Palestine. They are not in Lebanon. They are not in Iran. They are here. Among us. They dictate our lives. They are traitors to our ideals. They are traitors to our country. They envision a world of slaves and masters. Gaza is only the start. There are no internal mechanisms for reform. We can obstruct or surrender.

Those are the only choices left."]]></description>
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<item rdf:about="https://www.theguardian.com/lifeandstyle/2026/mar/23/chinamaxxing-chinese-culture-becomes-a-meme">
    <title>When your culture becomes a meme: the ‘jarring’ effect of Chinamaxxing | Life and style | The Guardian</title>
    <dc:date>2026-03-23T22:22:33+00:00</dc:date>
    <link>https://www.theguardian.com/lifeandstyle/2026/mar/23/chinamaxxing-chinese-culture-becomes-a-meme</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The TikTok trend may be fading, but people of Chinese heritage wonder if an appreciation for their culture will continue after the algorithm moves on"]]></description>
<dc:subject>chinamaxxing tiktok culture china 2026 isabellalee us socialmedia</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://www.chathamhouse.org/publications/the-world-today/2026-03/we-need-messier-maps">
    <title>‘We need messier maps’ | Chatham House – International Affairs Think Tank</title>
    <dc:date>2026-03-23T04:19:59+00:00</dc:date>
    <link>https://www.chathamhouse.org/publications/the-world-today/2026-03/we-need-messier-maps</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["From President Trump’s bid to acquire Greenland to Beijing’s claims over the South China Sea, cartographer William Rankin tells Mike Higgins how maps sometimes don’t help geopolitical decision-making."]]></description>
<dc:subject>maps mapping cartography borders williamrankin mikehiggins 2026 geopolitics greenland southchinasea china us</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://www.youtube.com/watch?v=4GSqJ1Ey9Rc">
    <title>The End of the Petrodollar? How Iran War Is Reshaping the Global Economy: Author Laleh Khalili - YouTube</title>
    <dc:date>2026-03-22T02:45:36+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=4GSqJ1Ey9Rc</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Professor of Gulf studies Laleh Khalili lays out the global economic implications of the effective closing of one of the world's "major choke points for oil," the Strait of Hormuz. "It doesn't benefit the average U.S. citizen … at the gas stations, but it does benefit the oil companies," says Khalili. "The higher the price of oil goes up, the relatively cheaper it becomes to actually have sustainable alternatives. Of course, that means that it benefits China … since China is way ahead of the rest of the world in producing these technologies.""]]></description>
<dc:subject>lalegkhalili 2026 petrodollar straitofhormuz us china economics money finance oil petroleum iran persiangulf currency</dc:subject>
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<item rdf:about="https://www.theguardian.com/world/ng-interactive/2026/mar/13/chinamaxxing-social-media-trend-gen-z-china-us">
    <title>The kill line v Chinamaxxing: a window into how China and the US see each other | China | The Guardian</title>
    <dc:date>2026-03-21T05:10:47+00:00</dc:date>
    <link>https://www.theguardian.com/world/ng-interactive/2026/mar/13/chinamaxxing-social-media-trend-gen-z-china-us</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In China, one social media trend hangs on the idea that a life in the US is always one step from disaster, while another in the US has gen Z revelling in Chinese lifestyle hacks"

...

"Across two online worlds that are normally splintered, over the last few months there has been a mirroring of sorts. On TikTok and Instagram, young people are diving into the joys of Chinese culture – from drinking hot water to playing mahjong – all under the banner of “Chinamaxxing”. On the Chinese internet, however, the US is losing its decades-long grip on soft power, and is instead being replaced by a darker trend: the kill line.

The kill line is a dangerous place to be. In gaming, the term refers to the point at which a player’s strength is so depleted that one more blow could lead to total wipeout. In China, the term refers to the risks that come with daily life in the US.

In recent months, the Chinese media has been flooded with discussion of the so-called “kill line” that exists in US society. The social media posts, news articles, podcasts and blogs describe a vision of the US as a dystopian capitalist hell. One video shared by a state-run account on RedNote shows a homeless man talking about how he used to earn a six-figure salary. (The post claims that the video comes from the US and that the man earned $450,000; in fact the clip is taken from an old video about homelessness on the streets of London).

Another case that has gone viral is that of Tylor Chase, a former Nickelodeon star who was recently spotted homeless on the streets of California. One Chinese news presenter said: “Tylor’s fate confirms the existence of a ‘kill line’ in American society where the middle class plummets into the underclass … This ‘kill line’ exposes America’s dual nature: the winners achieve ultimate success, while the losers fall into an abyss from which there is no return.”

In total, hashtags related to the US “kill line” have been viewed more than 600m times on Weibo, a Chinese social media platform.

Chinese propaganda has long cast the west as a land of poverty and depravity. On one day in 1968, during the early years of the Cultural Revolution, the Chinese Communist party’s official newspaper, People’s Daily, published no less than three articles describing the US as some version of hell, blighted by widespread famine and an elite class of billionaire “bloodsuckers”. One described the US simply as: “A paradise for the rich, a hell for the poor”.

But regular people tended nonetheless to view the US as a land of opportunity and prosperity, especially after China started opening up in the 1980s and there was a greater flow of information between the two countries.

In late 2025, that changed.

The latest trend started in November, when a Chinese student living in Seattle posted a five-hour stream to the Chinese video-sharing website BiliBili. In the video, which has since attracted more than 3m views, he describes seeing hungry children at Halloween and the harsh realities of life for disadvantaged people in the world’s biggest economy. Soon, the term “kill line” took on a life of its own.

In January, the Chinese Communist party’s official theoretical journal, Qiushi, published a commentary that stated the kill line “reveals the structural economic fragility of American society”. A few weeks later, a Chinese state media journalist asked the US treasury secretary, Scott Bessent, repeatedly about the so-called kill line at Davos. Bessent, confused, talked up Trump’s economic policy before saying: “I don’t understand the question.”

“For quite a long time we know that China has been looking up to the US, regardless of the official rhetoric,” says Wang Haolan, a research associate at the Asia society in New York. But a host of events – from the 2008 economic crisis to the election of Donald Trump to the US’s handling of the Covid-19 pandemic – has turned that admiration into a curiosity about the “turmoil” in the country, Wang says.

Ren Yi, an influential nationalist commentator who blogs under the name Chairman Rabbit, says the re-election of Trump and the US-China trade war are the most important reasons for Chinese people’s plummeting regard for the US. “Chinese people are much more critical of the US now. Their attitude toward America has been shifting constantly, which is closely linked to the changing balance of power between the two nations,” Ren says.

According to Ren, while China does have poverty problems, social and cultural factors mean that people are unlikely to end up on the streets. “In China, you can always get support from both close and extended family, you always have someone to help you.” Chinese people looking at the problems in the US “don’t understand it”.

Homelessness in the US is a growing problem. In 2024, there were more than 771,000 people experiencing homelessness, an 18% increase on the previous year and a record high, according to the National Alliance to End Homelessness, a non-profit organisation based in Washington DC.

In China, the problem is harder to quantify because the internal passport system, called the hukou, counts people based on where they are registered – usually at birth – rather than where they live. Millions of domestic migrants live in crowded and unsanitary accommodation on the fringes of big cities, often floating between dormitories depending on their jobs, but they would not be officially counted as homeless.

Severe destitution is hidden from public view, while the government’s success at eradicating extreme poverty – a milestone that China’s president, Xi Jinping, said was reached in 2021 – is frequently promoted in the official narrative.

Many Chinese people see some truth in the idea that the possibility of a total social catastrophe is more likely in the US than China.

But while internet users in China are gawking at the idea of a US riven by poverty and chaos, for their American counterparts it is quite the opposite. With “Chinamaxxing”, American teenagers are revelling in traditional Chinese lifestyle hacks such as drinking hot water or wearing slippers indoors. The trend’s slogan? “You’ve met me at a very Chinese time in my life”.

The Chinese government is lapping this up. Beijing is on a tourism drive, relaxing visa requirements for visitors from many European countries, including most recently the UK. Influencers willing to tell a rosy story about the most appealing aspects of life in China – while skirting over more sensitive topics like human rights and political oppression – have been welcomed with open arms. Meanwhile, in the US, a country which, unlike China, for the most part allows journalists to freely report on the worst aspects of society as well as the best, its government’s most thuggish behaviouris being broadcast to audiences of millions, damaging its global reputation.

A useful distraction?

Some commentators see the kill line meme as being a way for Chinese people to vent about, or distract from, their own frustrations at home. Nearly one in five young people aged 16-24 are unemployed, according to official statistics, with some economists estimating that the true level could be much higher. Low wages and sluggish growth have given rise to an era of economic pessimism that the government is keen to combat. Promoting the supposed “kill line” that exists in the US could be one helpful distraction.

“China currently has various social problems of its own, but by publicising that the west is also doing poorly – or even suggesting that the west is worse than China – creates an image that provides people with a sense of psychological comfort,” says Wang Qingmin, a Chinese writer who lives in Germany. “Someone who might have originally been critical of the Chinese government may, after seeing these problems in western society, shift toward a more positive attitude.”

Some people “find positive energy by observing the misery of people in the US”, Ren says.

Commentators who have tried to draw a more explicit link between the kill line meme and China’s domestic problems have been swiftly censored.

In an essay that was later deleted, the legal blogger Li Yuchen wrote that US-bashing nationalism had become a lucrative niche for influencers. “It doesn’t solve any of your problems – your stocks won’t recover, your mortgage won’t decrease by a single penny,” Li wrote. Such content is like “a cheap dose of ‘patriotic aphrodisiac’”.

Henry Gao, a professor at Singapore Management University Yong Pung How School of Law, says the official promotion of the so-called US “kill line” suggests that the Chinese government is trying to deflect from economic problems at home.

“This is a recurring pattern in China, where attention is often diverted toward perceived issues in other countries whenever significant internal challenges arise – with the United States typically being the first target,” Gao said."]]></description>
<dc:subject>china us chinamaxxing genz generationz 2026 socialmedia media perception society psychology politics economics propaganda rednote tiktok lifestyle poverty</dc:subject>
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<item rdf:about="https://www.nytimes.com/2026/03/18/magazine/chinese-sinophilia-chinamaxxing-tiktok.html">
    <title>American TikTok Users Are Fantasizing About ‘Being Chinese’ - The New York Times</title>
    <dc:date>2026-03-21T05:05:27+00:00</dc:date>
    <link>https://www.nytimes.com/2026/03/18/magazine/chinese-sinophilia-chinamaxxing-tiktok.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["While “Chinamaxxing,” users seem to be processing anxieties about the decline of their own country."]]></description>
<dc:subject>china chinamaxxing tiktok memes us emire decline kimhew-low sinophilia sherryzhu hasanpiker culture socialmedia rednote xiaohongshu technology west</dc:subject>
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<item rdf:about="https://www.nybooks.com/articles/2011/01/13/bring-back-rails/">
    <title>Bring Back the Rails! | Tony Judt | The New York Review of Books</title>
    <dc:date>2026-03-19T07:00:21+00:00</dc:date>
    <link>https://www.nybooks.com/articles/2011/01/13/bring-back-rails/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["If we lose the railways we shall not just have lost a valuable practical asset whose replacement or recovery would be intolerably expensive. We shall have acknowledged that we have forgotten how to live collectively. If we throw away the railway stations and the lines leading to them—as we began to do in the 1950s and 1960s—we shall be throwing away our memory of how to live the confident civic life. It is not by chance that Margaret Thatcher—who famously declared that “there is no such thing as Society. There are individual men and women, and there are families”—made a point of never traveling by train. If we cannot spend our collective resources on trains and travel contentedly in them it is not because we have joined gated communities and need nothing but private cars to move between them. It will be because we have become gated individuals who don’t know how to share public space to common advantage. The implications of such a loss would far transcend the demise of one system of transport among others. It would mean we had done with modern life."

[archived:
https://archive.is/B21jx

See also:
https://www.nybooks.com/articles/2010/03/11/in-love-with-trains/
https://archive.is/OM330 ]

"Railways have been declining since the 1950s. There had always been competition for the traveler (and, though less marked, for freight). From the 1890s horse-drawn trams and buses, followed a generation later by the electric or diesel or petrol variant, were cheaper to make and run than trains. Lorries (trucks)—the successor to the horse and cart—were always competitive over the short haul. With diesel engines they could now cover long distances. And there were now airplanes and, above all, there were cars: the latter becoming cheaper, faster, safer, more reliable every year.

Even over the longer distances for which it was originally conceived, the railway was at a disadvantage: its start-up and maintenance costs—in surveying, tunneling, laying track, building stations and rolling stock, switching to diesel, installing electrification—were greater than those of its competitors and it never succeeded in paying them off. Mass-produced cars, in contrast, were cheap to build and the roads on which they ran were subsidized by taxpayers. To be sure, they carried a high social overhead cost, notably to the environment; but that would only be paid at a future date. Above all, cars represented the possibility of private travel once again. Rail travel, in what were increasingly open-plan trains whose managers had to fill them in order to break even, was decidedly public transport.

Facing such hurdles, the railway was met after World War II by another challenge. The modern city was born of rail travel. The very possibility of placing millions of people in close proximity with one another, or else transporting them considerable distances from home to work and back, was the achievement of the railways. But in sucking up people from the country into the town and draining the countryside of communities and villages and workers, the train had begun to destroy its own raison d’être: the movement of people between towns and from remote country districts to urban centers. The major facilitator of urbanization, it fell victim to it. Now that the overwhelming majority of nonelective journeys were either very long or very short, it made more sense for people to undertake them in planes or cars. There was still a place for the short-haul, frequently stopping suburban train and, in Europe at least, for middle-distance expresses. But that was all. Even freight transportation was threatened by cheap trucking services, underwritten by the state in the form of publicly funded freeways. Everything else was a losing proposition.

And so railways declined. Private companies, where they still existed, went bankrupt. In many cases they were taken over by newly formed public corporations at public expense. Governments treated railways as a regrettable if unavoidable burden upon the exchequer, restricting their capital investment and closing “uneconomic” lines.

Just how “inexorable” this process had to be varied from place to place. “Market forces” were at their most unforgiving—and railways thus most threatened—in North America, where railway companies reduced their offerings to the minimum in the years after 1960, and in Britain, where in 1964 a national commission under Dr. Richard Beeching axed an extraordinary number of rural and branch lines and services in order to maintain the economic “viability” of British Railways. In both countries the outcome was an unhappy one: America’s bankrupt railways were de facto “nationalized” in the 1970s. Twenty years later, Britain’s railways, in public hands since 1948, were unceremoniously sold off to such private companies as were willing to bid for the most profitable routes and services.

In continental Europe, despite some closures and reductions in services, a culture of public provision and a slower rate of automobile growth preserved most of the railway infrastructure. In most of the rest of the world, poverty and backwardness helped preserve the train as the only practicable form of mass communication. Everywhere, however, railways—the harbingers and emblems of an age of public investment and civic pride—fell victim to a dual loss of faith: in the self-justifying benefits of public services, now displaced by considerations of profitability and competition; and in the physical representation of collective endeavor through urban design, public space, and architectural confidence.

The implications of these changes could be seen, most starkly, in the fate of stations. Between 1955 and 1975 a mix of antihistoricist fashion and corporate self-interest saw the destruction of a remarkable number of terminal stations—precisely those buildings and spaces that had most ostentatiously asserted rail travel’s central place in the modern world. In some cases—Euston (London), the Gare du Midi (Brussels), Penn Station (New York)—the edifice that was demolished had to be replaced in one form or another, because the station’s core people- moving function remained important. In other instances—the Anhalter Bahnhof in Berlin, for example—a classical structure was simply removed and nothing planned for its replacement. In many of these changes, the actual station was moved underground and out of sight, while the visible building—no longer expected to serve any uplifting civic purpose—was demolished and replaced by an anonymous commercial center or office building or recreation center; or all three. Penn Station—or its near contemporary, the monstrously anonymous Gare Montparnasse in Paris—is perhaps the most notorious case in point.

The urban vandalism of the age was not confined to railway stations, of course, but they (along with the services they used to provide, such as hotels, restaurants, or cinemas) were by far its most prominent victim. And a symbolically appropriate victim, too: an underperforming, market-insensitive relic of high modern values. It should be noted, however, that rail travel itself did not decline, at least in quantity: even as railway stations lost their charm and their symbolic public standing, the number of people actually using them continued to rise. This was of course especially the case in poor, crowded lands where there were no realistic alternatives—India being the best illustration but by no means the only one.

Indeed, despite underinvestment and a degree of intercaste social promiscuity that renders them unappealing to the country’s new professionals, the railways and stations of India, like those of much of the non-Western world (e.g., China, Malaysia, or even European Russia), probably have a secure future. Countries that did not benefit from the rise of the internal combustion engine in the mid-twentieth-century age of cheap oil would find it prohibitively expensive to reproduce American or British experience in the twenty-first century.

The future of railways, a morbidly grim topic until very recently, is of more than passing interest. It is also quite promising. The aesthetic insecurities of the first post–World War II decades—the “New Brutalism” that favored and helped expedite the destruction of many of the greatest achievements of nineteenth-century public architecture and town planning—have passed. We are no longer embarrassed by the rococo or neo-Gothic or Beaux Arts excesses of the great railway stations of the industrial age and can see such edifices instead as their designers and contemporaries saw them: as the cathedrals of their age, to be preserved for their sake and for ours. The Gare du Nord and the Gare d’Orsay in Paris; Grand Central Station in New York and Union Station in St. Louis; St. Pancras in London; Keleti Station in Budapest; and dozens of others have all been preserved and even enhanced: some in their original function, others in a mixed role as travel and commercial centers, others still as civic monuments and cultural mementoes.

Such stations, in many cases, are livelier and more important to their communities than they have been at any time since the 1930s. True, they may never again be fully appreciated in the role they were designed to serve—as dramatic entrance portals to modern cities—if only because most people who use them connect from tube to train, from underground taxi rank to platform escalator, and never even see the building from the outside or from a distance, as it was meant to be seen. But millions do use them. The modern city is now so large, so far-flung—and so crowded and expensive—that even the better-heeled have resorted to public transport once again, if only for commuting. More than at any point since the late 1940s, our cities rely for their survival upon the train.

The cost of oil—effectively stagnant from the 1950s through the 1990s (allowing for crisis-driven fluctuations)—is now steadily rising and unlikely ever to fall back to the level at which unrestricted car travel becomes economically viable again. The logic of the suburb, incontrovertible with oil at $1 a gallon, is thus placed in question. Air travel, unavoidable for long-haul journeys, is now inconvenient and expensive over medium distances: and in Western Europe and Japan the train is both a pleasanter and a faster alternative. The environmental advantages of the modern train are now very considerable, both technically and politically. An electrically powered rail system, like its companion light-rail or tram system within cities, can run on any convertible fuel source whether conventional or innovative, from nuclear power to solar power. For the foreseeable future this gives it a unique advantage over every other form of powered transportation.

It is not by chance that public infrastructural investment in rail travel has been growing for the past two decades everywhere in Western Europe and through much of Asia and Latin America (exceptions include Africa, where such investment is anyway still negligible, and the US, where the concept of public funding of any kind remains grievously underappreciated). In very recent years railway buildings are no longer buried in obscure subterranean vaults, their function and identity ingloriously hidden under a bushel of office buildings. The new, publicly funded stations at Lyon, Seville, Chur (Switzerland), Kowloon, or London Waterloo International assert and celebrate their restored prominence, both architectural and civic, and are increasingly the work of innovative major architects like Santiago Calatrava or Rem Koolhaas.

Why this unanticipated revival? The explanation can be put in the form of a counterfactual: it is possible (and in many places today actively under consideration) to imagine public policy mandating a steady reduction in the nonnecessary use of private cars and trucks. It is possible, however hard to visualize, that air travel could become so expensive and/or unappealing that its attraction for people undertaking nonessential journeys will steadily diminish. But it is simply not possible to envision any conceivable modern, urban-based economy shorn of its subways, its tramways, its light rail and suburban networks, its rail connections, and its intercity links.

We no longer see the modern world through the image of the train, but we continue to live in the world the trains made. For any trip under ten miles or between 150 and 500 miles in any country with a functioning railway network, the train is the quickest way to travel as well as, taking all costs into account, the cheapest and least destructive. What we thought was late modernity—the post-railway world of cars and planes—turns out, like so much else about the decades 1950–1990, to have been a parenthesis: driven, in this case, by the illusion of perennially cheap fuel and the attendant cult of privatization. The attractions of a return to “social” calculation are becoming as clear to modern planners as they once were, for rather different reasons, to our Victorian predecessors. What was, for a while, old-fashioned has once again become very modern.

The Railway and Modern Life

Ever since the invention of trains, and because of it, travel has been the symbol and symptom of modernity: trains—along with bicycles, buses, cars, motorcycles, and airplanes—have been exploited in art and commerce as the sign and proof of a society’s presence at the forefront of change and innovation. In most cases, however, the invocation of a particular form of transport as the emblem of novelty and contemporaneity was a one-time thing. Bicycles were “new” just once, in the 1890s. Motorbikes were “new” in the 1920s, for Fascists and Bright Young Things (ever since they have been evocatively “retro”). Cars (like planes) were “new” in the Edwardian decade and again, briefly, in the 1950s; since then and at other times they have indeed stood for many qualities—reliability, prosperity, conspicuous consumption, freedom—but not “modernity” per se.

Trains are different. Trains were already modern life incarnate by the 1840s—hence their appeal to “modernist” painters. They were still performing that role in the age of the great cross-country expresses of the 1890s. Nothing was more ultra-modern than the new, streamlined superliners that graced the neoexpressionist posters of the 1930s. Electrified tube trains were the idols of modernist poets after 1900, in the same way that the Japanese Shinkansen and the French TGV are the very icons of technological wizardry and high comfort at 190 mph today. Trains, it would seem, are perennially modern—even if they slip from sight for a while. Much the same applies to railway stations. The petrol “station” of the early trunk road is an object of nostalgic affection when depicted or remembered today, but it has been constantly replaced by functionally updated variations and in its original form survives only in nostalgic recall. Airports typically (and irritatingly) survive well past the onset of aesthetic or functional obsolescence; but no one would wish to preserve them for their own sake, much less suppose that an airport built in 1930 or even 1960 could be of use or interest today.

But railway stations built a century or even a century and a half ago—Paris’s Gare de l’Est (1852), London’s Paddington Station (1854), Bombay’s Victoria Station (1887), Zurich’s Hauptbahnhof (1893)—not only appeal aesthetically and are increasingly objects of affection and admiration: they work. And more to the point, they work in ways fundamentally identical to the way they worked when they were first built. This is a testament to the quality of their design and construction, of course; but it also speaks to their perennial contemporaneity. They do not become “out of date.” They are not an adjunct to modern life, or part of it, or a byproduct of it. Stations, like the railway they punctuate, are integral to the modern world itself.

We often find ourselves asserting or assuming that the distinctive feature of modernity is the individual: the unreducible subject, the freestanding person, the unbound self, the unbeholden citizen. This modern individual is commonly and favorably contrasted with the dependent, deferential, unfree subject of the pre-modern world. There is something in this version of things, of course; just as there is something in the accompanying idea that modernity is also a story of the modern state, with its assets, its capacities, and its ambitions. But taken all in all, it is, nevertheless, a mistake—and a dangerous mistake. The truly distinctive feature of modern life—the one with which we lose touch at our peril—is neither the unattached individual nor the unconstrained state. It is what comes in between them: society. More precisely civil—or (as the nineteenth century had it) bourgeois—society.

The railways were and remain the necessary and natural accompaniment to the emergence of civil society. They are a collective project for individual benefit. They cannot exist without common accord (and, in recent times, common expenditure), and by design they offer a practical benefit to individual and collectivity alike. This is something the market cannot accomplish—except, on its own account of itself, by happy inadvertence. Railways were not always environmentally sensitive—though in overall pollution costs it is not clear that the steam engine did more harm than its internally combusted competitor—but they were and had to be socially responsive. That is one reason why they were not very profitable.

If we lose the railways we shall not just have lost a valuable practical asset whose replacement or recovery would be intolerably expensive. We shall have acknowledged that we have forgotten how to live collectively. If we throw away the railway stations and the lines leading to them—as we began to do in the 1950s and 1960s—we shall be throwing away our memory of how to live the confident civic life. It is not by chance that Margaret Thatcher—who famously declared that “there is no such thing as Society. There are individual men and women, and there are families”—made a point of never traveling by train. If we cannot spend our collective resources on trains and travel contentedly in them it is not because we have joined gated communities and need nothing but private cars to move between them. It will be because we have become gated individuals who don’t know how to share public space to common advantage. The implications of such a loss would far transcend the demise of one system of transport among others. It would mean we had done with modern life.

—This is the second part of a two-part essay."]]></description>
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<item rdf:about="https://www.wired.com/story/china-sci-fi-morning-star-lingao/">
    <title>You’ve Never Heard of China’s Greatest Sci-Fi Novel | WIRED</title>
    <dc:date>2026-03-18T00:44:58+00:00</dc:date>
    <link>https://www.wired.com/story/china-sci-fi-morning-star-lingao/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Millions of words. Thousands of authors. The Morning Star of Lingao is barely known outside China—but it contains the secret to the country’s modernization and malaise."]]></description>
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<item rdf:about="https://thebaffler.com/latest/stop-building-now-de-graaf">
    <title>Stop Building Now! | Reinier de Graaf</title>
    <dc:date>2026-03-17T16:32:08+00:00</dc:date>
    <link>https://thebaffler.com/latest/stop-building-now-de-graaf</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Rising home prices are not the result of scarcity"

...

"Back to the question posed at the beginning of this: Do we need new buildings? The assumption that building more homes automatically leads to more affordable homes is increasingly being proven false. Rising house prices are not the result of scarcity. In Western Europe, where the housing crisis is high on the political agenda, most countries have had stable populations and housing stocks for more than twenty years. In countries where the population has grown, the housing stock has grown proportionally, and in some cases even outstripped population growth. In the UK, the massive increase in housing costs has even coincided with a growth in the amount of surplus housing. The UK also belies the explanation that the rise in housing costs is the result of reduced social housing stock: despite the mass sell-off of council housing since the 1980s, the percentage of socially rented dwellings is still nearly double the EU average.

Rising house prices in the UK are not the result of under-supply, but of policies that have actively encouraged prices to rise. Until the 1980s, private rents in the UK had been capped and regulated by law. Thatcher’s government changed all that. To attract capital, the rental market was deregulated, causing rents to rise and boost property values as a whole. In 2023, the real estate sector accounted for more than 13 percent of the UK’s total gross value added, two-thirds of that coming from housing. Housing-based wealth is meanwhile central to the UK economy, described by some as the country’s closest thing to a national industry.

The trend has come to apply in most European countries. Real estate is the prime business of virtually every major city in Europe. In the race between value and price, the population is both the greatest beneficiary and the greatest victim. The rise in value of one property is annulled by an even sharper rise in price of the next. And that is for those lucky enough to own property. The “richer” the city, the smaller the living space those on a median income can afford, if they can afford to live there at all . . .

Building more homes in the hope of driving down prices is proving a logic in reverse. We are building more than ever, and yet more homes do not lead to more affordable homes. It is time to recognize that we face not a housing crisis but an affordability crisis. Mistaking one for the other consistently forces us into a vicious cycle: to tackle the crisis, we build new homes; these too prove unaffordable, leading us to build yet more in turn.

More than a means to provide shelter, construction serves as a lucrative means of investment. It would be naive to expect the private parties who make their money from building our homes to go against their own interests by reducing prices. But does the same need to apply to architects? Too often architecture serves as a fig leaf for financial returns. Don’t be fooled: speculative developers do not hire architects because they are so fond of their work, but because their involvement helps them secure the necessary approvals for large development quantums. Who could argue with culture?

No longer should architects allow their work to be abused in this way. Let’s refuse to play ball and see what happens; abstain from planning and designing new buildings until the conditions have fundamentally changed. There are plenty of alternatives. The days when projects started from a tabula rasa are long gone. Few proposed building sites have no existing buildings, or existing structures of some sort. We could start by opposing their demolition and spending our creative energies inventing new ways in which existing environments could have a second (third, fourth or fifth) lease of life. Let’s not waste our time on new buildings until we run out of existing ones. The present wave of construction has nothing to do with housing the masses. Stop building, and the dirty secret will expose itself."]]></description>
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<item rdf:about="https://www.frontporchrepublic.com/2026/03/starbucks-with-chinese-characteristics/">
    <title>Starbucks with Chinese Characteristics - Front Porch Republic</title>
    <dc:date>2026-03-13T23:25:44+00:00</dc:date>
    <link>https://www.frontporchrepublic.com/2026/03/starbucks-with-chinese-characteristics/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["China has gone through staggering economic growth and urbanization in the past few decades, and Starbucks has been along for the ride."

...

"Around 700 million Chinese citizens—a number twice the entire US population—have risen into the middle class since the year 2000. With new wealth has come new tastes and aspirations: organic food, SUVs, yoga and bodybuilding, vacations overseas—and sending children to Western colleges. Historically, studying abroad was only for a small elite and the exceptionally bright; but it has surged since the 2010s, and today more than 400,000 Chinese students are attending colleges in the West. English proficiency is a key to overseas admissions, so education in which English is the language of instruction—from beginner ESL to TOEFL, AP, IB, A-Level, and college courses—has become a multi-billion-dollar industry in China. In fact, there are now over half a million foreign teachers working in Chinese schools. Imagine for a moment that you are one of them."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=qcf5syA1MlE">
    <title>The Left Doesn’t Hate Technology with Gita Jackson - YouTube</title>
    <dc:date>2026-03-13T05:21:19+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=qcf5syA1MlE</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Paris Marx is joined by Gita Jackson to discuss why the left’s hatred of AI is justified, why a different approach to technology is necessary, and how they’re reassessing their own relationships with digital tech.

Gita Jackson is a co-founder of Aftermath (https://aftermath.site ).

Also mentioned in this episode:
     
• Gita wrote about why the left doesn’t hate technology (https://aftermath.site/anthropic-claude-ai-leftist-technology/ ).

• Gita also wrote about downloading digital music (https://aftermath.site/digita-audio-player-snowsky-echo-mini-fiio-hyby/ ) onto a Snowksy Fiio Echo Mini.

• Chris Person wrote about the  Boox Palma eReader (https://aftermath.site/i-love-my-weird-little-phone-shaped-ereader/ )  as an alternative to Kindle.

• Learn more about Mike Pondsmith (https://blackgirlnerds.com/from-cyberpsychos-to-netrunners-here-is-the-story-of-mike-pondsmith-the-true-mastermind-behind-cyberpunk/ ) and his Cyberpunk TTRPG.

• Gita will one day get Paris to watch Frieren (https://www.crunchyroll.com/series/GG5H5XQX4/frieren-beyond-journeys-end ) ."

[references:

"The Left Doesn't Hate Technology, We Hate Being Exploited
Techno-cynics are all just wounded techno-optimists."
https://aftermath.site/anthropic-claude-ai-leftist-technology/ ]]]></description>
<dc:subject>gitjackson parismarx technology left 2026 luddism neoluddism luddites neoluddites ai artificialintelligence llms technooptimism technocynicism exploitation generativeai openai anthropic claude chatgpt consolidation samaltman society hsr highsspeedrail publicgood mrna vaccines vaccinations medicine siliconvalley aibubble aihype capitalism corporations corporatism qanon ereaders eink boox chrisperson automation speculation infrastructure datacenters chatbots labor work seamusblackley business games gaming videogames xbox microsoft google uber lyft nfts crypto cryptocurrencies evil policy power bigtech oracle gemini gmail linux music spotify streaming china netflix piracy airbnb taxis jeffbezos billionaires gigeconomy billgates edwardsnowden peterthiel scale scaling slow small benshapiro cryptofascism donaldtrump slavery humans human humanity humanism government liberals liberalism grantmorrison agi butlerianjihad smarthphones walledgardens howweread reading books resistance search attention algorithms libraries</dc:subject>
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</item>
<item rdf:about="https://freddiedeboer.substack.com/p/what-people-want-from-our-schools">
    <title>What People Want From Our Schools Has Never Been Accomplished, Anywhere, Ever</title>
    <dc:date>2026-03-13T05:14:57+00:00</dc:date>
    <link>https://freddiedeboer.substack.com/p/what-people-want-from-our-schools</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["educating an entire society into prosperity is a radical modern fantasy, not "getting things back to normal""

...

"We Don’t Know If What We’re Trying is Possible

The United States has embarked on a project that is historically unprecedented: the attempt to make every student “college-ready” and to build a labor market that presumes universal higher education. The degree to which “college for all” is an explicit demand can be lawyered forever; if you’d like to say “No one actually wants college for all,” go ahead. The simple reality is that making all students college ready has long been a thinktank demand, a politician promise, and a goal of charter school networks; whether you want to call it a strawman or not, the idea that the entire labor market is going to flow through schooling, that we’re going to educate our citizenry into employability, is a central reality of modern American economics and politics. In The Cult of Smart I quoted (I believe) every president from Carter through Obama as endorsing education as the path to prosperity. And in the neoliberal era, where so much of the labor market for uneducated citizens has been dismantled, nobody has a very good idea of how people reach the good life without education. So we’re trying to educate everybody. Simple!

I need people to understand this: no society in history has ever achieved such a thing, not even the most aggressively meritocratic or education-obsessed ones. There are countries with better aggregate education data than ours (although there’s always caveats and context) and there’s countries with a higher percentage of adults with college degrees (although in some countries college-level work is similar to the high school-level work that American students do). There are no countries that have built an economy where every worker actually possesses the kind of skills that most are thinking of when they think of a college education, and there are no societies in history where education has been the dominant creator of jobs and financial opportunity in the way implied by the rhetoric we routinely hear from politicians. The idea that we can take a population of tens of millions of young people, with all the diversity of ability, interest, and circumstance that entails, and funnel them into a single academic track is a radical social experiment, and the fact that there’s still so much constant angst about education suggests that it’s not going well. Pretending that we’re just trying to get education “back to normal” is a way of laundering a wildly ambitious scheme into inevitability, as if the failure to achieve this impossible standard is a deviation rather than the natural outcome of the attempt.

To imagine that we are simply replicating the supposed good old days by demanding college readiness for all is to ignore the fact that no country’s default has ever looked like this. And the constant escalation of crisis rhetoric has consequences. By treating universal college readiness as the baseline, we set ourselves up for perpetual crisis, because the system cannot deliver what it promises. Students who do not thrive in academic environments are cast as failures, even though they may possess skills and talents that societies have historically valued in other ways. Employers, meanwhile, inflate credential requirements not because the work demands it, but because the education arms race has made degrees into proxies for discipline and compliance. The result is a labor market that is both exclusionary and brittle, built on the false premise that education can be the sole engine of economic life. To insist that this is “normal” is to deny history, and to guarantee disappointment.

If you want to go ahead and grind whatever your particular axe about education happens to be, knock yourself out. But please, stop saying things like “I just want us to get back to a world where kids were graduating high school with basic skills!” Because the world you’re referring to never existed."]]></description>
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<item rdf:about="https://www.politico.eu/article/obsession-with-growth-destroying-nature-150-countries-warn/">
    <title>Obsession with growth is destroying nature, 150 countries warn – POLITICO</title>
    <dc:date>2026-03-01T23:22:15+00:00</dc:date>
    <link>https://www.politico.eu/article/obsession-with-growth-destroying-nature-150-countries-warn/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["China, India and EU countries were among the signatories of a report that criticized the prevailing measures of economic success."

...

"BRUSSELS — More than 150 countries including China, India and European Union members have signed off on a report that warns focusing on unchecked economic growth is contributing to the destruction of global biodiversity.

"Unsustainable economic activity and a focus on growth as measured by the gross domestic product, has been a driver of the decline of biodiversity ... and stands in the way of transformative change," warns a report by the Intergovernmental Science-Policy Platform on Biodiversity and Ecosystem Services (IPBES) published Monday.

IPBES is the leading intergovernmental body for assessing the state of biodiversity. Monday's report follows three years of work, and was approved by government representatives at the IPBES summit that wrapped up in Manchester, U.K. on Sunday.

One eighth of the world’s estimated 8 million species of plants and animals are threatened with extinction, according to IPBES. Some 75 percent of the Earth’s land surface has already been significantly altered by human actions.

If that course doesn't shift, the report warns, future prosperity is at risk. Markets are failing to adequately price or value biodiversity, such as filtration of pollutants, climate regulation and pollination.

“Businesses and other key actors can either lead the way towards a more sustainable global economy or ultimately risk extinction … both of species in nature, but potentially also their own,” said Matt Jones, one of three co-chairs of the assessment, in a statement.
'Perverse incentives'

The authors slam "inadequate or perverse" business incentives, an "institutional environment with insufficient support, enforcement and compliance," and business models that result in "ever-increasing material consumption" as key contributors to the global degradation of nature.

While the report highlights actions businesses can take, it acknowledges that industry can't halt and reverse biodiversity loss alone and points to the importance of policy, legal and regulatory frameworks, along with capacity and knowledge.

The report lands as the European Union forges ahead with a deregulatory agenda focused on boosting the bloc's competitiveness by relaxing environmental standards. The U.S. was not among the signatories of the report, having announced its intention to withdraw from IPBES and other international organizations it considers “wasteful, ineffective and harmful.”

Ahead of the report's publication, IPBES chair David Obura told POLITICO that while “very vocal communities with a right-wing voice … pull away from the sort of joint solutions that we need,” science shows “that’s the wrong way to go and to resolve coming crises we will need better decisions that are evidence-based.”

“It’s an incredibly, incredibly worrying and in some ways frustrating time to see what is happening,” he said. All Obura can do, he added, is to “really promote the evidence coming through in our assessments and [ensure] that it’s in front of the policymakers for them to use, and I hope they will.”"]]></description>
<dc:subject>economics growth gdp china india eu nature environment capitalism economy sustainability leoniecater biodiversity competition regulation</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:916171f6bd6b/</dc:identifier>
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</item>
<item rdf:about="https://theshearforce.substack.com/p/aws-for-everything-vs-shein-for-everything">
    <title>'AWS for Everything' VS. 'Shein for Everything'</title>
    <dc:date>2026-02-27T23:41:54+00:00</dc:date>
    <link>https://theshearforce.substack.com/p/aws-for-everything-vs-shein-for-everything</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The reindustrialization debate is obsessed with building impressive factories. The harder, more important work is building the network that feeds everything else."]]></description>
<dc:subject>networks specialization manufacturing 206 lesleygao china us shein aws austinvernon brianpotter distributed machining ncn allocation dynamism flexibility decentralization speed blackscholl xometry regulation distribution efficiency industry guangdong automation</dc:subject>
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<item rdf:about="https://tombh.co.uk/longest-line-of-sight">
    <title>The Longest Line of Sight</title>
    <dc:date>2026-02-27T07:19:34+00:00</dc:date>
    <link>https://tombh.co.uk/longest-line-of-sight</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The place on Earth from which you can, in theory1, see further than any other is between an unnamed Himalayan ridge near the Indian-Chinese border and Pik Dankova in Kyrgyzstan. It is just over 530km.

Up until now this view has only been speculated2 to be the longest. But we can now empirically prove it. With the help of my good friend Ryan Berger we have literally calculated every single line of sight on Earth. This involved in the order of 1015, or a million billion, calculations. Which outputs around 200GB of individual longest lines. We present our findings in an interactive map at map.alltheviews.world."]]></description>
<dc:subject>visibility linofsight maps mapping india china kyrgyzstan himalayas ryanberger</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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</item>
<item rdf:about="https://afraw.substack.com/p/an-ai-maxi-new-year">
    <title>An AI-Maxi New Year - by afra - Concurrent</title>
    <dc:date>2026-02-18T16:34:33+00:00</dc:date>
    <link>https://afraw.substack.com/p/an-ai-maxi-new-year</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["China's Spring Festival was drenched in AI—from Jia Zhangke's short film to robots on the gala stage; Notes from a society embracing the same technology America meets with dread"

...

"It’s Chinese New Year, and my timeline is dominated by two names: Jia Zhangke and Unitree.

Jia Zhangke, the 55-year-old director whose melancholic, unhurried gaze at ordinary Chinese life has long mesmerized Western cinephiles—turns out to be, of all things, very AI-pilled. This is not an obvious move for a filmmaker whose greatest works are elegies for what Chinese modernization has destroyed.1 But during this holiday, he publicly praised Seedance, ByteDance’s AI video generation tool, and then released a short film made entirely with it. The film is a conversation between two selves: the plain, conservative Jia, thermos flask in hand, and a younger, healthier, optimistic “AI Jia,” debating the nature of filmmaking. In the final scene, the two Jia Zhangkes stand on the shore of the ice-choked Yellow River， a landscape he has returned to across decades of work in Shanxi province, watching fireworks climb into the sky. The palette is his own: subdued long shots, blue-gray hills receding into the distance. The dual selves wish each other a happy new year. The artist has metabolized the technology into something unmistakably his.

[image with this link to film: https://x.com/FrankYan2/status/2023257752017981446 ]

The other story is Unitree.

This is the second year the company’s robots have performed at the Spring Festival Gala, an event that functions as something like the Super Bowl fused with a state address, held annually. I consider the Gala an ultimate “mid-curve” aesthetic, a cultural common denominator. This year’s gala was aggressively AI-maxi. The Unitree G1 humanoid robots performed kung fu, parkour, street dance, and weapons routines with nunchucks and staffs—clips that ricocheted through Western AI communities within hours, many joked “we are cooked”. For a robotics company locked in brutal domestic competition, a Gala slot is a coronation. Meanwhile, the gala itself served as a showcase for Seedance at scale: the segment “Blessing of the Flower God” summoned twelve ancient poets, each reciting verse to honor a flower of their birth month, with AI-generated imagery blended near-seamlessly into the live stage. Later I learned that Seedance had contributed backgrounds, transitions, and generated sequences to at least three other performances. The whole production felt less like a variety show than a national stress test of ByteDance’s compute architecture.

When my partner and I were watching the Gala last night, he said it felt too tech-infused—it reminded him of The Jetsons, the 1960s cartoon with its relentless, cheerful obsession with a technological utopia. I think he's underselling it. What I see in China right now is closer to Victorian Britain: a society exuding moral seriousness and deep belief in modernization and technological uplift.

[image]

What connects these stories is what they reveal about disposition. The Chinese society, from a world-renowned auteur to the hundreds of millions watching the Gala, is broadly, strikingly optimistic about AI. The reflexive existential dread so pervasive in Western discourse is largely absent.

I remember I spent some time browsing Unitree’s Xiaohongshu account to see how the company addresses the Chinese public, especially about anxiety about job displacement. Turns out, there’s nearly none. The feed is wall-to-wall spectacle: humanoid robots and robot dogs performing in extreme weather, doing impressive gymnastics. The comment sections, meanwhile, are a gathering place for the self-deprecating humor of Chinese internet users. Young people ask: When can I ride the robot dog to buy groceries? When will you release a robot nanny? (Since they aren’t getting married or having children.) And, inevitably: “We need robots for elderly care, it’s urgent, please Boss Wang (means Wang Xingxing, the founder of Unitree) speed up production so the robots can look after us in old age.”

[image (chart): "This HAI report shows that in countries like China (83%), strong majorities see AI products and services as more beneficial than harmful. In contrast, optimism remains far lower in places like the United States (39%). Source. [https://hai.stanford.edu/ai-index/2025-ai-index-report ]"

Set this against the posture of Jia Zhangke’s rough American counterparts. On a recent Joe Rogan episode, Ben Affleck and Matt Damon discussed AI filmmaking with open contempt. AI output is “shitty,” Affleck argued, because it regresses to the mean by nature—and when AI becomes ubiquitous, “people will actually value real things made by real people even more.” Meanwhile, the Motion Picture Association has accused Seedance of “unauthorized use of U.S. copyrighted works on a massive scale,” and Disney has alleged that ByteDance effectively packaged a pirated library of its characters into the tool. The resistance is creative, institutional, legal, and corporate—arriving from all directions at once.2

Can we find an American Jia Zhangke? And if one existed, would they survive the anti-AI public siege? Where American AI optimism does exist, it is confined almost entirely to Silicon Valley—the OpenClaw frenzy, the collective Claude Code psychosis, and if you reach back a bit, the 3-year-old “The Techno-Optimist Manifesto,” a self-enclosed declaration that humanity ought to ride the technological trajectory forward, though who “we” are and why we “ought to” remain thoroughly unexamined. What you see is a cultishly bullish tech elite producing manifestos that fail to persuade the rest of the country, set against a China where the public, the government, and the tech industry are broadly synchronized.

Why such different orientations?"

[continues]]]></description>
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<item rdf:about="https://www.kqed.org/news/12073645/lessons-for-u-s-netizens-from-behind-chinas-great-firewall">
    <title>Lessons for U.S. Netizens from Behind China’s Great Firewall | KQED</title>
    <dc:date>2026-02-18T16:33:30+00:00</dc:date>
    <link>https://www.kqed.org/news/12073645/lessons-for-u-s-netizens-from-behind-chinas-great-firewall</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Are you going through “a very Chinese time in your life”? If so, maybe you’re one of the many American social media users who’ve jumped on the Chinamaxxing trend (or…you’re Chinese). But it’s more than just slippers in the house and hot water at breakfast — as Western netizens experience increased surveillance and censorship across internet platforms, they are ironically turning to one of the most repressive regimes in the world for respite. On today’s episode, Morgan talks to Yi-Ling Liu, author of The Wall Dancers: Searching for Freedom and Connection on the Chinese Internet, about the Chinese government’s history of internet censorship, how online creativity has still flourished inside China’s “walled garden,” and what Americans have to learn from our neighbors in the East."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=8Mw5gu4LOas">
    <title>Haymarket Presents: Thea Riofrancos on Extraction - YouTube</title>
    <dc:date>2026-02-18T06:56:22+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=8Mw5gu4LOas</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Join us for this Haymarket Presents speakers series event, with Thea Riofrancos and activist-historian Gabriel Winant for a conversation on Riofrancos’s new book, Extraction. Co-sponsored by Pilsen Community Books.

...

From the Los Angeles wildfires at the start of last year, to Trump’s recent televised summit with oil executives, evidence has continued to mount that the dominance of fossil fuels, and the catastrophic effects of climate change they continue to accelerate, is not going to be broken anytime soon. Yet the lithium industry is booming, and critical ‘green’ minerals continued to be on the frontlines of geopolitical wrangling. What are we to make of all this? Are we helping to solve the ecological crisis by buying electric cars if their construction necessitates opening hundreds of new mines in the next decade? If zero emission energy remains an urgent global need, how should we navigate these existential dilemmas?

Thea Riofrancos and Gabriel Winant will grapple with these questions and consider what a path toward a just and effective green transition could look like.

...

Speakers: 

Thea Riofrancos is an Associate Professor of Political Science at Providence College, a Strategic Co-Director of the Climate and Community Institute, and a fellow at the Transnational Institute. Previously, she has been an Andrew Carnegie Fellow, a Radcliffe Fellow at Harvard, and a Visiting Fellow at the Kellogg Institute for International Studies at Notre Dame, as well as holding research positions at institutions in Santiago, Chile and Quito, Ecuador. The author of Resource Radicals and coauthor of A Planet to Win, her articles have appeared in Perspectives on Politics, Cultural Studies, World Politics, and Global Environmental Politics, and her essays in the New York Times, Washington Post, Financial Times, Foreign Policy, The Guardian, n+1, and Jacobin, among other outlets.

Gabriel Winant is an associate professor of history at the University of Chicago, a member of the executive council of AAUP/AFT Local 6741, a member of the Dissent editorial board, and author of The Next Shift.

...

This event is co-sponsored by Pilsen Community Books and Haymarket Books, and is part of the Haymarket Presents speakers series. While all of our events are freely available, we ask that those who are able make a solidarity donation in support of our important publishing and programming work."]]></description>
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</item>
<item rdf:about="https://freddiedeboer.substack.com/p/no-thats-not-what-the-research-says">
    <title>No, That's Not What &quot;the Research&quot; Says About Exam Schools</title>
    <dc:date>2026-02-18T02:00:16+00:00</dc:date>
    <link>https://freddiedeboer.substack.com/p/no-thats-not-what-the-research-says</link>
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<item rdf:about="https://www.nplusonemag.com/issue-52/the-intellectual-situation/sinophobic-sinophilia/">
    <title>Sinophobic Sinophilia | Issue 52 | n+1 | The Editors</title>
    <dc:date>2026-02-16T07:11:07+00:00</dc:date>
    <link>https://www.nplusonemag.com/issue-52/the-intellectual-situation/sinophobic-sinophilia/</link>
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</item>
<item rdf:about="https://www.theideasletter.org/issue/eternal-recurrences/">
    <title>Eternal Recurrences - The Ideas Letter</title>
    <dc:date>2026-02-16T01:17:17+00:00</dc:date>
    <link>https://www.theideasletter.org/issue/eternal-recurrences/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Evgeny Morozov knows how to theorize (and, a fortiori, how to intellectually provoke) like few other mortals. The elegance of his argumentation and the sophistication of his critiques are legendary. Several issues back, Morozov [https://www.theideasletter.org/essay/socialism-after-ai/ ] launched a grenade by suggesting that socialist attempts to harness AI have treated it like other basic tools of capitalist production—as a neutral instrument that can simply be redirected—rather than as a transformative force that actively shapes social values and human capacities.

We now have two responses to Morozov’s original essay, one from the Cornell historian Aaron Benanav [https://www.theideasletter.org/essay/a-real-political-economy-of-technology/ ], a target of Morozov’s earlier salvo, and another from the NYU scholar Leif Weatherby [https://www.theideasletter.org/essay/automate-the-c-suite/ ]. For Benanav, humanity stands between two technological revolutions—generative AI and the green energy transition—and how we choose between them will determine the shape of the future.  His essay develops a broader project of designing a post-capitalist “multidimensional economy” (for more see his coruscating essays in New Left Review [newleftreview.org/issues/ii153/articles/aaron-benanav-beyond-capitalism-1 ] this past year ) while rebutting Morozov’s claim that such a framework would stifle technological “worldmaking.” 

Weatherby, who looks at both Morozov and Benanav, argues that contemporary Marxist and socialist analyses of technology fail to engage adequately with the entanglement between technological rationality and capitalist ideology. To understand AI and the digital economy, Weatherby suggests, one must see them as the logical outcomes of a longstanding merger between mathematics, computation, and neoliberal governance—a fusion that has turned “optimization” into both the logic and the theology of capitalism itself.

Morozov [https://www.theideasletter.org/essay/the-socialist-charcuterie-board/ ] responds in analytically stentorian tones asserting misrepresentation. His rebuttal is a blistering defense of his original essay on socialism and AI. Morozov accuses Benanav of no less than misreading his arguments, erecting straw men, and evading core challenges. His piece blends close textual analysis and cultural critique to argue that Benanav’s institutional blueprint remains trapped in capitalist categories and fails to inspire a desirable post-capitalist life.

Our curated section puts forward two stellar pieces from a recent issue of the London Review of Books, both of which we deem to be required reading. The first, from the acclaimed writer and critic Adam Shatz [https://www.lrb.co.uk/the-paper/v48/n02/adam-shatz/another-country ], is a magisterial tour d’horizon of the parlous state of the United States, where imperial monstrosity is coupled with racial violence, yet where an underlying promise of sublime innovation and cosmopolitan possibility somehow remain.

The second is an essay by Iza Ding [https://www.lrb.co.uk/the-paper/v48/n02/iza-ding/studying-is-harmful ] in which she examines meritocracy’s enduring failures in both China and the US. Ding interweaves historical context and philosophical reflections to argue that high-stakes exams like the gaokao perpetuate inequality under the guise of fairness while fueling global disillusionment with elite selection systems. The lessons for today are myriad.

Our musical selection for Issue 57 comes from Maurice Ravel, that great master of orchestral precision and vivid color. Our focus is on the adagio from his second piano concerto. The music is hypnotic—both intimate and timeless. Nobody owns this piece like Martha Argerich, who performs it live here [https://www.youtube.com/watch?v=jeuYd8nltBo].

—Leonard Benardo, senior vice president at the Open Society Foundations"

[See also:

"Morozov on AI: A Trip Down Academia Lane - YouTube" [Dwayne Monroe]
https://www.youtube.com/watch?v=NUby9eTbsuM 

"In this video, I read from Evgeny Morozov's essay, published in Ideas Letter magazine, titled, Socialism After AI. Or rather, I read as much of it as I could take.

Links:

Bluesky post
https://bsky.app/profile/sonjadrimmer.bsky.social/post/3mebkr7mfyk2l

Socialism after AI by Evgeny Morozov
https://www.theideasletter.org/essay/socialism-after-ai/

An Unresolved Issue: Evgeny Morozov, The New Yorker, and the Perils of "Highbrow Journalism"
https://leevinsel.com/blog/2014/10/11/an-unresolved-issue-evgeny-morozov-the-new-yorker-and-the-perils-of-highbrow-journalism" ]]]></description>
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<item rdf:about="https://davidzmorris.substack.com/p/the-techno-fascist-starter-pack">
    <title>👁️The Techno-Fascist Starter Pack - by David Z. Morris</title>
    <dc:date>2026-02-16T01:02:03+00:00</dc:date>
    <link>https://davidzmorris.substack.com/p/the-techno-fascist-starter-pack</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Get caught up on three years of Dark Markets"]]></description>
<dc:subject>davidmorris 2026 2024 2025 tescreal transhumanism extropianism singularitarianism singularity cosmism rationalism effectivealtruism longtermism darkmarkets coindesk crypto cryptocurrencies peterthiel jeffreyepstein mashaprusakova mashadrokova technofascism fascism timnitgebru eliezeryudkowsky deepseek ai artificialintelligence zizians eugenics elonmusk nickbostrom richardhanania ftx power siliconvalley technology technooptimism antichrist education media ezraklein politics us policy regulation deregulation phrenology whitesupremacy canon luigimangioni petersinger alicecrary consciousness grift fraud aibubble racism race propaganda chatgpt apple llms agi mediocrity intelligence michaellewis cia economics trevormilton astroturfing china justinsun tron bitcoin safemoon johnkarony finance binance javiermilei haydendavis argentina rugpulls donaldtrump trumpism maga sambankman-fried samaltman émiletorres mashabucher mariadrokova mariyaprusakova mashaprusso artificialgeneralintelligence</dc:subject>
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