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    <title>Resonant Computing Manifesto</title>
    <dc:date>2026-04-14T22:07:09+00:00</dc:date>
    <link>https://resonantcomputing.org/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["There's a feeling you get
in the presence of
beautiful buildings and bustling courtyards.
A sense that these spaces
are inviting you to slow down,
deepen your attention, and be
a bit more human.

What if our software could do the same?

***

We shape our environments, and thereafter they shape us.

Great technology does more than solve problems. It weaves itself into the world we inhabit. At its best, it can expand our capacity, our connectedness, our sense of what's possible. Technology can bring out the best in us.

Our current technological landscape, however, does the opposite. Feeds engineered to hijack attention and keep us scrolling, leaving a trail of anxiety and atomization in their wake. Digital platforms that increasingly mediate our access to transportation, work, food, dating, commerce, entertainment—while routinely draining the depth and warmth from everything they touch. For all its grandiose promises, modern tech often leaves us feeling alienated, ever more distant from who we want to be.

The people who build these products aren't bad or evil. Most of us got into tech with an earnest desire to leave the world better than we found it. But the incentives and cultural norms of the tech industry have coalesced around the logic of hyper-scale. It's become monolithic, magnetic, all-encompassing—an environment that shapes all who step foot there. While the business results are undeniable, so too are the downstream effects on humanity.

With the emergence of artificial intelligence, we stand at a crossroads. This technology holds genuine promise. It could just as easily pour gasoline on existing problems. If we continue to sleepwalk down the path of hyper-scale and centralization, future generations are sure to inherit a world far more dystopian than our own.

But there is another path opening before us.

***

Christopher Alexander spent his career exploring why some built environments deaden us, while others leave us feeling more human, more at home in the world. His work centered around the "quality without a name," this intuitive knowing that a place or an architectural element is in tune with life. By learning to recognize this quality, he argued, and constructing a building in dialogue with it, we could reliably create environments that enliven us.

We call this quality resonance. It's the experience of encountering something that speaks to our deeper values. It's a spark of recognition, a sense that we're being invited to lean in, to participate. Unlike the digital junk food of the day, the more we engage with what resonates, the more we're left feeling nourished, grateful, alive. As individuals, following the breadcrumbs of resonance helps us build meaningful lives. As communities, companies, and societies, cultivating shared resonance helps us break away from perverse incentives, and play positive-sum infinite games together.

For decades, technology has required standardized solutions to complex human problems. In order to scale software, you had to build for the average user, sanding away the edge cases. In many ways, this is why our digital world has come to resemble the sterile, deadening architecture that Alexander spent his career pushing back against.

This is where AI provides a missing puzzle piece. Software can now respond fluidly to the context and particularity of each human—at scale. One-size-fits-all is no longer a technological or economic necessity. Where once our digital environments inevitably shaped us against our will, we can now build technology that adaptively shapes itself in service of our individual and collective aspirations. We can build resonant environments that bring out the best in every human who inhabits them.

***

And so, we find ourselves at this crossroads. Regardless of which path we choose, the future of computing will be hyper-personalized. The question is whether that personalization will be in service of keeping us passively glued to screens—wading around in the shallows, stripped of agency—or whether it will enable us to direct more attention to what matters.

In order to build the resonant technological future we want for ourselves, we will have to resist the seductive logic of hyper-scale, and challenge the business and cultural assumptions that hold it in place. We will have to make deliberate decisions that stand in the face of accepted best practices—rethinking the system architectures, design patterns, and business models that have undergirded the tech industry for decades.

We suggest these five principles as a starting place:

1. Private: In the era of AI, whoever controls the context holds the power. While data often involves multiple stakeholders, people must serve as primary stewards of their own context, determining how it's used.

2. Dedicated: Software should work exclusively for you, ensuring contextual integrity where data use aligns with your expectations. You must be able to trust there are no hidden agendas or conflicting interests.

3. Plural: No single entity should control the digital spaces we inhabit. Healthy ecosystems require distributed power, interoperability, and meaningful choice for participants.

4. Adaptable: Software should be open-ended, able to meet the specific, context-dependent needs of each person who uses it.

5. Prosocial: Technology should enable connection and coordination, helping us become better neighbors, collaborators, and stewards of shared spaces, both online and off.

We, the signatories of this manifesto, are committed to building, funding, and championing products and companies that embed these principles at their core. For us, this isn't a theoretical treatise. We're already building tooling and infrastructure that will enable resonant products and ecosystems.

But we cannot do it alone. None of us holds all the answers, and this movement cannot succeed in isolation. That's why, alongside this manifesto, we're sharing an evolving list of principles and theses. These are specific assertions about the implementation details and tradeoffs required to make resonant computing a reality. Some of these stem from our experiences, while others will be crowdsourced from practitioners across the industry. This conversation is only just beginning.

If this vision resonates, we invite you to join us. Not just as a signatory, but as a contributor. Add your expertise, your critiques, your own theses. By harnessing the collective intelligence of people who earnestly care, we can chart a path towards technology that enables individual growth and collective flourishing."]]></description>
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    <title>In solarpunk cities of the future, tech follows nature’s lead | Aeon Essays</title>
    <dc:date>2026-02-10T21:34:30+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["The vision of solarpunk: joining nature with technology in vibrantly inclusive ways to create a world that truly blooms"]]></description>
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<item rdf:about="https://mbird.com/religion/church/do-buildings-reflect-spiritual-change/">
    <title>Do Buildings Reflect Spiritual Change? - Mockingbird</title>
    <dc:date>2026-01-16T08:24:37+00:00</dc:date>
    <link>https://mbird.com/religion/church/do-buildings-reflect-spiritual-change/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Beauty (and God, for that matter) is something we stumble into."

...

"Living life in the analog world has meant experiencing much of life through cultural lenses: magazines, newspapers, broadcast television — none of these are surviving a direct-demand response via technology to our desires, wherever we are. The same is true of our buildings — movie theaters, museums, churches, shopping malls, town halls, even classrooms are now losing their social necessity.

Churchill was actually wrong when he said “We shape our buildings; thereafter they shape us” at a speech on October 28, 1943, arguing for the traditional rebuilding of the House of Commons after it was destroyed by bombing during World War II. The culture of Britain had shaped the building, and the radical cultural revisions Britain experienced after World War II — including firing Churchill — were not shaped by the fully traditional rebuild of the House of Commons.

Aesthetics in buildings changed after World War II, and modern architecture became the default style of most of our public places. Cultural changes created those changes — designers simply responded to them.

In the midst of the greatest cultural upheaval since the Industrial Revolution — the Internet Explosion — our culture is radically changing as it did then. Part of that are the convulsive changes organized religion is facing — because the humans are changing, what we create changes. The last decade has seen this change in a brutal social dynamic that is causing record levels of human isolation, addiction, and suicide; and in northeast America, new lows in participation in organized religion and in the use of the buildings of organized religion.

I design sacred spaces. And I am a human who goes to church every week. At one of those weekly gatherings, Rector Luk de Volder had to voice what is both obvious and hard to fathom:

    One of the things our culture has lost, it certainly seems a distant memory, is the gift of forgiveness or mercy. Our digital lives don’t know mercy. Anything you search, post, or watch online is forever carved in the memory of the web. God may wash away our sins, but online, nothing will be wiped out. No forgiveness, no mercy. The internet remembers forever and brings back memories, even the ones you hoped to forget.

Those words cut to the devotion to the beauty we feel in our sacred spaces — the places we make that nurture the places we do not. Hearing the presence of God in our day-to-day is harder in traditional spaces amid the disheartening diminishing mercy in our day-to-day lives.

And our buildings reflect that humanity. The overwhelming majority of us knows that there is something far, far, more important than our day-to-day. Organized religion is the assembly of rituals and icons to reflect and elicit that human reality. But our analog organizations are often not so much the extension of us now as they are of the lives we once had — the lives now fully upended by the technological revolution of our culture.

How do designers respond? Well, education is at the forefront of addressing change in our lives: All our human reactions are analyzed, organized, and projected in how we educate ourselves. I teach architectural design at the University of Hartford. As a designer of sacred space, I received two unsolicited cries out in the wilderness from two remote schools of architecture about how design reflects changing perceptions. Both are grappling with the changes in our culture that are affecting how design reflects the perception of the sacred.

Aurora Thompson, a senior at the Interior Architecture and Design program at Western Michigan University, wrote to me. “I am studying generational divides within worship environments and exploring how to design spaces that foster connection, inclusivity, and spiritual growth across all generations.”

Cormac Fitzgerald, a thesis student in architecture at SUNY Alfred is trying to define the “use of multiculturalist practices to enhance interreligious facilities … in response to the abundance of immigration to the US and the influx of new, unfamiliar traditions, with the goal of contributing towards an accepting and holistic society.”

All good. But to me there is more. The “more” is actually the fundamental reality of God that defies all understanding but is as real as “generational divides” and “multiculturalist practices” — places we can try and maybe succeed at understanding our focused impacts. Beauty (and God for that matter) is something we stumble into. It is not something we create, for we have already been created by it. Our lives are, in fact, steeped in beauty beyond our understanding. Hearing what beckons us beyond ourselves — despite ourselves — is given to us by the God who “gives all things their beauty: that he restores fair form to what has lost its shape, that he makes the beautiful more beautiful, and what is more beautiful he makes most beautiful” (Bonaventure Hex. I, 34).

I have come to realize the futility of trying to justify beauty and instead listen to the truth revealed in all of us in the things I help create. Late in life, for the first time, that truth was voiced by a great thought leader in architecture who has now passed. He was a designer too — not specifically of sacred space but in direct connection to the sacred in each of us. Not the intellectually convenient rationalizing of spirituality in a psychiatric syndrome but as a direct connection to God.

He was the author of A Pattern Language — Christopher Alexander, the creator of a program called Building Beauty where I also teach. His widow shared with me the article “Making the Garden” published by First Things in February 2016. At the time, it was a revelation to the world — a voice in a secular, rational, atheist world of academics.

Unlike almost all other publishing architects, Alexander clearly understood the state of decline in the relevance of religion:

<blockquote>There can be little doubt that the idea of God, as brought forth from the nineteenth and twentieth centuries, has slowly become tired … to such an extent that it has difficulty fitting into everyday twenty-first-century discourse. As it stands, it is almost embarrassing to many people, in many walks of life.</blockquote>

His early training revealed that “in an epoch when God was not acknowledged, it became virtually impossible for people to build the kinds of buildings where God appears.” He saw a different way: “I did maintain an inner knowing that the best way to produce good architecture must somehow be linked to God — indeed, that valuable architecture was always about God.”

Alexander justified this conclusion by stating that “there are two approaches to the reality of God. One is faith; the other is reason. Faith works easily when it is present, but it is luck, or one’s early history in family life, or a blinding insight of some kind, that determines whether one has faith. Reason is much harder. One cannot easily approach the reality of God by means of reason. Yet in twentieth- and twenty-first-century discourse, reason is almost the only way we have of explaining a difficult thing so that another can participate.”

Like myself, Alexander concluded, “I could no longer really avoid the topic of God.”

But more than broad oaths of devotion and insight, Alexander offers an insight that is both rare and a more radical basis for architecture than any of his other well-known aesthetic insights. For him, his theories and practices add up to one point:

<blockquote>The tangible substance of architecture, the fact that in good architecture, every tiny piece is (by definition) suffused with God, either more or less, gives the concept of God a meaning essentially translated from the beauty of what may be seen in such a place, and so allows it to disclose God with unique clarity … If we pay attention to the beauty of those places that are suffused with God in each part, then we can conceive of God in a down-to-earth way … the path of architecture thus leads inexorably towards a renewed understanding of God.</blockquote>

And mercy — in grace."]]></description>
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<item rdf:about="https://matthewbattles.substack.com/p/for-want-of-a-story">
    <title>For want of a story - by Matthew Battles</title>
    <dc:date>2025-12-24T06:40:59+00:00</dc:date>
    <link>https://matthewbattles.substack.com/p/for-want-of-a-story</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In the violence of our moment, can the pattern of trust hold?"

...

"As the recent semester drew to a close, I found myself wondering, what is the pattern of the college class? What is its compact, its qualities; what world does it come from or constitute? My friend S. and I have been discussing “pattern languages,” the concept of which comes from the work of architect Christopher Alexander, who developed this understanding of the “timeless way of building” with collaborators Sara Ishikawa, Murray Silverstein, and others at Berkeley’s Center for Environmental Structure in the 1970s. Interestingly, there isn’t a “classroom” pattern per se in their 1977 book, A Pattern Language, though such education-related patterns as NETWORK OF LEARNING and SHOPFRONT SCHOOLS are proposed there. Though they feel as though they preexist, that they are not invented but discovered, patterns are less archetypes than aspirations. Open, porous, and radically accessible, so many of them seem to assume relations of trust as a deep resource.

But what of the class itself—that “social institution – workgroup” (patterns 80–86) in which we find ourselves, twelve or twenty or ninety or two hundred students and an instructor, thrown together into this space of expectation, this envelope of institutional mandate, normative hierarchy, and hope for the future, which is the university? Increasingly, I’m aware how little of what happens here, how little of what it means or will come to mean, is determined by that envelope: by the role of higher education in society, say, or the importance of accrued expertise, or the promise of potential.

The writer Paul Elie defines pilgrimage as “a journey taken in light of a story.” To call a class a journey feels shopworn; to call it a pilgrimage, however enlivens it, I think. As pilgrims, we thirteen or thirty-three or ninety-nine go forth in search of the story we will share. Success in the classroom, I’m coming to understand, isn’t a “journey” with the institution as the ship, but is bound up with the discovery of our shared story. Though the story exists before we coax it into presence, this crucially is a beginning and not an end.

The idea of a shared story has fallen on hard times, however. Scandalized by master narratives, we have sought after a seeming lightness in jettisoning the weight of story, falling back on that normative envelope—the “we believe in” of class, college, science, truth; of institution, and order, and rubric. Under the sign of the journey, the class becomes less a pilgrimage than the concourse of some shadowy station, all of us bustling toward our private trains, our own special destinations—a grade, a degree, a job, a like, an evaluation.

The story is patient, however; it waits at the edges of those shadows; it asks only for trust in its discovery. Trust is the pilgrim’s path: trust that sustenance will be offered along the way; trust that one’s fellow pilgrims will teach us and fortify us; trust that we have a guide who recognize the pattern of the way well enough to know its marks even in a changed land. Often the teacher will be this guide, though sometimes someone else from the fellowship will stand and say, just here, I know the way. Their ferocity, their fiat, depends on the trust, however. We all depend on it.

In class, this constellation of trust, this shelter, is the pattern we follow, the habit in which we attire ourselves. The coming-together is ephemeral, and yet it’s the nature of the pattern, and of the stories in light of which we venture forth, to linger long after our fellowship comes to its formal end.

The pattern of the class—the coming together, the rustle of papers, the settle and the setting forth—nurtures this trust, frames it and enfolds it. The pattern is no guarantee, though it will hold the trust with so much more intimacy and strength than any institutional envelope. For we must give ourselves to trust. It is in the nature of the gift.

The story we seek was here before the blossoming of the trust. But if the story is to be found or coaxed forth, this flowering happens before the story may be found. We might have glimpses of the story, the way a pilgrim’s shadow pinioned in the mist will feel like a fellow traveler; the way a deer will browse slowly ahead on the path, attentive even in its disinterest, in its being before and beyond us. Long before the story is caught or drawn close, however, the trust must bloom. And the one who would be silent finds strength of voice; and the one who would speak first finds the silence and helps to hold it open.

When trust trembles on a knife’s edge and the story keeps its distance, there is a dusky chill of enormity in the air. As pilgrims, we ply the edge of that uncertainty, the abyss of it. And sometimes, as we have been told, the abyss looks back; sometimes, the abyss finds its own dark ferocity. In this transit, so much depends on the silent one; the silent one carries such a weight. And we begin to wonder—will the silent one break? Is it in the nature of this silent one to break?

For my class and me this term, the pattern held; the speaker and the silent one came together to carry and to compensate, and the story stole forth and fed from our hands. And yet we were reminded how fragile, how vulnerable, the pattern remains. In the advent of this vulnerability, I felt keenly how the trust has been failed again and again in our time. And I felt the pressure of that failure take the form of fear.

S. reminds me how little we rely in patterns, now, with the modern injunction to make it new giving rise to the existential injunction to find one’s own story. We’re all stumbling through the dusky station, it’s near to midnight, and the last trains are leaving without us. And yet I think it in the nature of the pattern to do its work even in the ruins; that out of the pattern’s matrix, the primordium of the story may open and unfurl and offer itself as gift. We must accept the gift, however, if the pattern is to hold, if its language is to persist. And in trust, S. suggests, in its conjugation of courage and humility, we may find a doorway open to virtue as well.

So the gift is received in trust, a trust that is no mere given, no contrivance of doors and keycards, of who gets in and who is kept out. It’s something we make and hold together. I don’t think that even violence can destroy the pattern. But it makes living into the trust of it ever harder. For the story again and again is uprooted and cast aside. And it is there that violence grows, not in the broken envelope, but in the disturbed soil where the story once grew."]]></description>
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<item rdf:about="https://www.compactmag.com/article/the-rise-and-fall-of-urbit/">
    <title>The Rise and Fall of Urbit | Compact</title>
    <dc:date>2025-09-24T17:35:48+00:00</dc:date>
    <link>https://www.compactmag.com/article/the-rise-and-fall-of-urbit/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["As Urbit collapsed, I came to realize that the fantasy of individual sovereignty on which it was built is essentially anti-political. It regards political and social ties—the fabric of cooperation—as mere bondage. It assumes that pure self-reliance is both desirable and feasible; in my experience, it is neither. Our dependence on others does not make us less human. On the contrary, it defines us as social beings. 

Urbit’s anxious disavowal of dependency appealed to rugged “power-users” eager to exit MEGACORP for the freedom of the digital frontier. By offering users ownership of “galaxies,” “stars,” and “planets,” it promised a virtual liftoff from earth and into outer space. But the same fantasy that attracted users contributed to Urbit’s dysfunctional governanc. It obscured the role played by concrete human relationships in the real world in operating and maintaining this (and any) technology. As a result, Urbit has come to resemble Web 2.0: an enshittified infrastructure controlled by a small handful of actors immune to democratic accountability. If Yarvin’s political vision proved to be an unsound model for governance for a company, one can only imagine how it would play out on the scale of a country. 

Urbit missed its opportunity to become a novel platform for internet governance. But it isn’t quite dead yet. Perhaps from its remnants, a “more beautiful computer” may yet emerge. Even in the realm of hyperstition, no prophecy is self-fulfilling, no monarchy eternal. If a technology has emancipatory potential, it is not the would-be feudal lords who will realize it: It is the community of power-users, the weirdos and dreamers—working together—who will bring it to fruition."]]></description>
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    <title>Tour: A Warm Writers’ House on an Island in the Pacific Northwest - YouTube</title>
    <dc:date>2025-09-22T05:51:03+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Writers Ann Medlock and John Graham never expected to build a house. But when they were priced out of their New York apartment, they found themselves on the other side of the continent, with land in the woods on Whidbey Island, Washington—and no house.

Through serendipitous timing, they were able to enlist the help of architect Christopher Alexander and The Center for Environmental Structure to design and build their dream home. The result is a warm embrace of a house, exultant with beauty, playfulness, and spirit, employing many of the patterns described in Alexander’s 1977 book, A Pattern Language. The Medlock-Graham House was later featured in Alexander’s seminal work, The Nature of Order, and cited by Alexander himself as one of his most successful buildings.

Read Ann’s writing about the house at https://annmedlock.com

For more about Christopher Alexander’s work, theory, and to learn his design process, visit https://buildingbeauty.org "]]></description>
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    <dc:date>2025-09-03T04:12:32+00:00</dc:date>
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    <title>Christopher Alexander</title>
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    <title>Precariat Blues - by Rosie Whinray - Dear Magician</title>
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    <link>https://rosiewhinray.substack.com/p/precariat-blues</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["At the Intersection of Housing & Creativity"]]></description>
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<item rdf:about="https://comment.org/the-architecture-of-prayer/">
    <title>The Architecture of Prayer - Comment Magazine church architecture</title>
    <dc:date>2024-05-25T19:27:06+00:00</dc:date>
    <link>https://comment.org/the-architecture-of-prayer/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["An interview with architect Amanda Iglesias."

...

"AI: Architecture is a difficult but rewarding career. My advice to young persons is to pursue formation into a person of confidence and conviction. Read broadly. Take every available art history class. Maintain a sketchbook. Spend time with art. Develop “eyes to see.” Wherever you travel, consider yourself a pilgrim and not a tourist. Walk slowly. Learn how architecture is different from buildings, in the same way poetry is different from writing, cuisine is different from food. If you are already in college, take classes in every subject. If you are in high school, consider a liberal arts degree before a master’s in architecture. If you’ve already graduated college with a different degree, it’s still not too late! (This was my path.) Regardless of your season, invest in godly friendships. To be an architect is a lifelong pursuit, one that requires a slow and attentive attitude, and this is cultivated best through a healthy blend of solitude and camaraderie. Finally, ask yourself, What kind of person do I want to become? To adapt a famed C.S. Lewis quote: “The world does not need more Christian [architects]. What it needs is more Christians [designing] good [buildings].”"]]></description>
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    <title>Attending to Technology: Theses for Disputation</title>
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<item rdf:about="https://austinkleon.com/2020/08/20/books-with-unusual-but-brilliant-structures/">
    <title>Books with unusual but brilliant structures - Austin Kleon</title>
    <dc:date>2020-08-21T16:39:16+00:00</dc:date>
    <link>https://austinkleon.com/2020/08/20/books-with-unusual-but-brilliant-structures/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The other day I was noodling on this notecard, thinking about how I would go about structuring a book based on a kind of non-linear system in which all the pieces needed to work together, and I asked Twitter and Instagram, “What book do you love that has an unusual but brilliant structure?”

I got hundreds of responses, mostly fiction. (Pamela Colloff noticed this right away and asked for non-fiction recommendations, starting another great thread.) Many weren’t really what I was looking for — lots of people recommended the Choose Your Own Adventure books or Mark Danielewski’s House of Leaves or Chris Ware’s Building Stories, which are all brilliant in their own ways, but I was mostly interested in non-fiction that reads like a linear book, but has a structure that is weird but brilliantly maps to the subject matter.


[image: John McPhee’s diagrams]

I was immediately reminded of John McPhee, a master of structure, who shares many of his structure diagrams, or “inscrutable blueprints,” in his book on writing, Draft. No. 4.

A new-to-me book I picked up immediately was Jane Alison’s Meander, Spiral, Explode: Design and Pattern in Narrative.

One of my very favorite writers, Sam Anderson (author of Boom Town), gave his list, which reminded me I still need to read Sei Shonagon’s The Pillow Book (I recently read two other works of Zuihitsu, Essays in Idleness and Hojoki), Anne Carson (Nox and others), and Annie Dillard. (I’m sure my youngest might like The Monster at the End of This Book.

Recent non-fiction mentioned that caught my eye: Isabel Wilkerson’s The Warmth of Other Suns, Lewis Hyde’s A Primer for Forgetting, Sarah M. Broom’s The Yellow House, and Carmen Maria Machado’s In The Dream House.

Fiction mentioned that I’ve been meaning to read for years: Tristram Shandy and The Rings of Saturn.

Old favorites mentioned: Richard McGuire’s Here, Christopher Alexander’s A Pattern Language, Alan Fletcher’s The Art of Looking Sideways, and the fragmented collage-like books of Maggie Nelson (The Argonauts) and Sarah Manguso (Ongoingness.)

One intriguing recommendation: Emerson’s essays, like “Circles,” which the recommender claimed could be read out of order, by paragraphs or sentences. (I’ve been meaning to read more Emerson after my year of Thoreau.)

You can poke through more of the recommendations, here, here, and here.

Happy reading!"]]></description>
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<item rdf:about="http://designforthe.net/workshops/lan/">
    <title>Local Area Network</title>
    <dc:date>2019-05-08T21:26:41+00:00</dc:date>
    <link>http://designforthe.net/workshops/lan/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Inspired by grassroots independent publishing, we will collectively build an online publication within our local area network. We will each contribute a page to this publication, exploring what it might mean to reintroduce a sense of locality to our networks. These contributions might take the form of manifestos, essays, proposals, recipes, or personal corners of the net.

Special thanks to Michèle Champagne, Garry Ing, Greg J. Smith

Visit dat://local-area-network.hashbase.io/a-b-z-txt on Beaker.

Schedule

Thursday, August 23

• 10:30–11:00 — Mindy talks about Artist as Networker
• 11:30–12:00 — Jon talks about p2p and time

Friday, August 24

• 09:30–10:00 — Coffee
• 10:30–10:45 — Exercise 1: Browsing
• 10:45–11:00 — Exercise 2: Profiling
• 11:00–12:30 — Exercise 3: Speed Dialoguing
• 12:30–14:00 — Lunch
• 14:00–14:30 — Exercise 3 Recap: Network Circle
• 14:30–15:30 — Group Discussion
• 15:30–16:00 — Tutorial: Dat and Beaker
• 16:00–17:00 — Reading Discussion

Saturday, August 25

• 09:30–10:00 — Coffee
• 10:00–10:15 — Introduce prompt and examples of grassroots publishing
• 10:15–12:15 — Initial brainstorm
• 12:15–12:30 — Introduce statement: A _____ that _____.
• 12:30–14:30 — Lunch
• 14:30–14:45 — Tutorial: Beaker APIs
• 14:45–17:00 — Begin building personal webpages
• 17:00–18:00 — Table crits

Sunday, August 26

• 09:30–10:00 — Coffee
• 10:00–10:30 — Tutorial: CSS to Print
• 10:30–12:30 — Continue building personal webpages
• 12:30–13:30 — Lunch
• 13:30–15:30 — Continue building personal webpages
• 15:30–16:30 — Begin printing
• 16:30–18:00 — Final Presentations

Overview

Day 1

A series of micro-exercises that create a word bank about each participant. As a group, we will discuss the current state of online communities and speculate on the type of content and interactions we would like to see on new networks.

• Exercise 1: Browsing — A public reading of each participant's past 7 browser searches. Collect 7 keywords.
• Exercise 2: Profiling — List 7 keywords of yourself from the perspective of an algorithm.
• Exercise 3: Speed Dialoguing — A 3-minute conversation in pairs, after which a single keyword must be selected. Continue for 1.5 hours until every possible pair has been created.
• Exercise 3 Recap — One person picks a conversation, reads the respective keyword, and briefly describes how it was selected. The corresponding person selects another conversation, and the process repeats until every person has been selected.

◦ Seita - Rory — bone to bone
◦ Rory - Mike — co-sin
◦ Mike - Stephanie — Russian ketchup
◦ Stephanie - Matt — Craigslist Roommates
◦ Matt - Timur — house plant
◦ Timur - Cyrill — Fleur & Manu
◦ Cyrill - Cezar — Santa Claus
◦ Cezar - Davis — Park Slope
◦ Davis - Taulant — textiles
◦ Taulant - Kenton — the nine
◦ Kenton - Omar — Loblaws
◦ Omar - Derrick — The Wire
◦ Derrick - Sam P — mesh network
◦ Sam - Ysabel — Jane the Virgin
◦ Ysabel - Brian H — train commute
◦ Brian H - Sam G — Annie Albers
◦ Sam G - Josh — fern
◦ Josh - Julia — nomadic / travel
◦ Julia - John C — running
◦ John C - Brian S — bedtime
◦ Brian S - Allison Parrish — adjunct (at NYU)
◦ Allison P - Florence — mukbang
◦ Florence - Mubashir — self taught
◦ Mubashir - Javid — Mexican food
◦ Javid - Seita — Japan

[images]
Some notes from Cyrill, Sam P, Tau

Based on all of the harvested keywords, begin to speculate what the tenants of a new online community might be. What are the values? What are the goals? How do we want to be represented? Do we want it public? Do we want it private? Do we want to create something which reflects the individuals, the community, or both?

• Group Discussion
◦ Internet personas and self-representation
◦ Imperfect algorithms
◦ Passive/Active consumption
• Reading Discussion
*For excerpts and files, please visit dat://local-area-network.hashbase.io/a-b-z-txt/readings/ on Beaker.
◦ Jane Jacobs, The Death and Life of Great American Cities
◦ Vannevar Bush, “As We May Think”
◦ A Pattern Language, “Mosaic of Subcultures”
◦ Ted Nelson, Computer Lib/Dream Machine
◦ Maarten Hajer & Arnold Reijndorp, In Search of a New Public Domain
◦ Kev Bewersdorf, “Reversing the Flow of Internet Expansion”
◦ Laurel Schwulst, “My website is a shifting house next to a river of knowledge. What could yours be?”

Day 2 and 3

Inspired by grassroots independent publishing, we will collectively build an online publication within our local area network. We will each contribute a page to this publication, exploring what it might mean to reintroduce a sense of locality to our networks. These contributions might take the form of manifestos, essays, proposals, recipes, or personal corners of the net.

• Some references
*For all references, please visit dat://local-area-network.hashbase.io/a-b-z-txt/references/ on Beaker.
◦ Whole Earth Catalog
◦ New Woman's Survival Guide
◦ Dome Books 1 & 2
◦ Autoprogettazione
◦ Computer Lib/Dream Machine
◦ Inflato Cookbook
◦ How to Build Your Own Living Structures
• Statement: A _____ that _____.
◦ A proposal for good gossip (Mike)
◦ A text that strengthens from collective readership (Brian H)
◦ An algorithm that gives you 9 friends (Cezar)
◦ A manifesto that overcrowds until reaching illegibility (Seita)
◦ A website that keeps you warm (Davis)
◦ A drawing scripture decoded for its disciples (Derrick)
◦ A local guide to hypnosis (Julia)
◦ A series of short stories with multiple outcomes (Javid)
◦ A manual to close down the street (John C)
◦ An example of a structured format that collects items for sharing (Kenton)
◦ A speculative source of value (Omar)
◦ An interface to fill the peer-to-peer web with procedurally-generated nonsense (Allison)
◦ A flag to rule (Cyrill)
◦ A tutorial for creating a dark aesthetic (Rory)
◦ A narrative that encourages people to unfollow others (Florence)
◦ A text that shows the value of collective, unified thought (Josh)
◦ A space to give more than I receive (Sam G)
◦ A reading experience for slow life (Matthew)
◦ A set of directions that takes you on a blind date (Stephanie)
◦ An acknowledgment of the context in which the internet operates and this space exists (Mubashir)
◦ A service that maps connected peers (Sam P)
◦ A dedicated day for tidying your network presence (Tau)
◦ An interface that promotes continuous real life interactions (Timur)
◦ A page that reconsiders “local area network” through neighbourhood civic infrastructures (Brian S)

Some Projects

[images]

View all projects on Beaker Browser at
dat://local-area-network.hashbase.io/a-b-z-txt .

[images]

Steph, A website for a blind date 
dat://d4d4cf7526a7bea710f18eb9797c6cb3e3354d59041d711a2d630222eb144644/

[images]

Brian H, A text that strengthens from collective readership 
dat://ffb9a22300a2c76a43c4e5b204b66d6f28edbda0fdad8cabd0d24ddaa79687f9/
Download A-B-Z-Times.ttf

[images]

Mubashir, An acknowledgment of the context in which the internet operates and this space exists 
dat://837cf6bca44d16229dd6bc4681f52c82bae4f05f2c672f284efb632cfc83b932/

[images]

Sam P, A service that maps connected peers 
dat://e5225908fe650662e6f709c579cb35cefdab2cabcc06d8ebd80c2a3bc351b9be/

[images]

Florence, A narrative that encourages people to unfollow others 
dat://8bd0ba7d8dcdbc110fb89cd4528ad191ec4bb3a4e6d8a373fc2173d0b6c2aa98/

Documentation

[images]

Photos by Garry Ing"]]></description>
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<item rdf:about="https://www.firstthings.com/article/2016/02/making-the-garden">
    <title>Making the Garden by Christopher Alexander | Articles | First Things</title>
    <dc:date>2017-11-12T19:10:47+00:00</dc:date>
    <link>https://www.firstthings.com/article/2016/02/making-the-garden</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Up until that time, I had accepted the academic, positivistic, scientific philosophy and practice of my youth. I had been trained in physics and ­mathematics, and assumed, virtually as part of my educational birthright, that these scientific disciplines could be relied on, and that I should not step outside the ­intellectual framework that they provided. But to solve the practical and conceptual problems in architecture, I now embarked on a study of a series of concepts that, though formulated more or less within scientific norms, nevertheless opened ways of ­thinking that were highly challenging to the academic ­establishment:

• Wholeness 
• Value, as an objective concept
• Unfolding wholeness
• Connection with the inner self
• Centers
• Structure-preserving transformations
• Degrees of life

I introduced these concepts and a few others only because I found them essential to the task of thinking clearly about the life of buildings. Yet they were almost undefinable within the terms of contemporary scientific thinking. This was true to such a degree that even raising these topics as matters for discussion in professional architectural circles caused raised eyebrows, obstructive reactions, and little sincere effort to get to the bottom of the issues."

…

"I would like to summarize our work by explaining this new kind of empirical complex in the following way. In any part of what we call nature, or any part of a building, we see, at many levels of scale, coherent entities or centers, ­nested in each other, and overlapping each other. These ­coherent entities all have, in varying degree, some quality of “life.”

For any given center, this quality of life comes about as a result of cooperation between the other living centers at several scales, which surround it, contain it, and appear within it. The degree of life any one center has depends directly on the degrees of life that appear in its associated centers at these different scales. In short, the life of any given entity depends on the extent to which that entity had ­unfolded from its own previous wholeness, and from the wholeness of its surroundings.

When one contemplates this phenomenon soberly, it is hard to imagine how it comes about. But what is happening is, in effect, that life appears, twinkling, in each entity, and the cooperation of these twinkling entities creates further life. You may view this phenomenon as ordinary. Or you may think of it as the Buddhists of the Hua-Yen canon did, when they viewed it as the constantly changing God-like tapestry that is God, and from which life comes."

…

"My life began with childlike faith. After then going through the dark forests of positivistic science, to which I gladly gave myself for so many years, I was finally able, through contemplation of the whole, to emerge into the light of day with a view of things that is both visionary and empirical.

It is a view that has roots in faith, and from it builds bridges of scientific coherence towards a new kind of visionary faith rooted in scientific understanding. This new kind of faith and understanding is based on a new form of observation. It depends for its success on our belief (as human beings) that our feelings are legitimate. Indeed, my experiments have shown that in the form I have cast them, feelings are more legitimate and reliable, perhaps, than many kinds of experimental procedure.

It is in this way that I was led from architecture to the intellectual knowledge of God. It was my love of architecture and building from which I slowly formed an edifice of thought that shows us the existence of God as a necessary, real phenomenon as surely as we have previously known the world as made of space and matter."

…

"What is new is the discovery that the so-called subjective, or inner, view of things is no less objective than the objective or mechanical view of things. When questions about the subjective are asked carefully, and in the right way, they are as reliable as the experiments of physics. This understanding has led to a new view of experiment that uses the human being as a measuring instrument and leads to reliable, shared results when properly done."

…

"As I have said, grasping the wholeness, awakening our ability to see it and to adhere to it—these are all profound and often difficult. In order to understand these operations from a practical and mathematical point of view, we need to be guided by an inner voice, and I believe that voice is tantamount to a vision of God. Thus, although it is formless and shapeless, nevertheless it is this vision of God that draws us on.

That new vision can become a new source of inspiration and motivation. I call it new not because it is at root genuinely new. Of course it is not—it is ancient. But it is entirely new in our era to take such a thing with full seriousness, and to be able to derive from it well-fashioned, scientifically endowed conceptions of what is needed to heal a given place. It will not be governed by money or profit; it will not be governed by social politics; it will be governed simply by the desire and firm intention to make beauty (which is to say, true life) around us.

Perhaps that sounds as though it is not solid enough for sober and enlightened action. Quite the opposite is true. The vision of God we hold in our inner eye, which we draw from the hills and mountains, from the cities, towers, and bridges, from the great oak trees, and the small and tender arbors, from the stones and tiles that have been carefully laid, it is that which is God, and which we encounter as we try to find a vision of God in the world. It guides us, as if with a certain hand, towards a future which is yet more beautiful.

The capacity to make each brick, each path, each baluster, each windowsill a reflection of God lies in the heart of every man and every woman. It is stark in its simplicity. A world so shaped will lead us back to a sense of right and wrong and a feeling of well-being. This vision of the world—a real, solid physical world—will restore a vision of God. Future generations will be grateful to us if we do this work properly.

Taking architecture seriously leads us to the ­proper treatment of tiny details, to an understanding of the unfolding whole, and to an understanding—mystical in part—of the entity that underpins that wholeness. The path of architecture thus leads inexorably towards a renewed understanding of God. This is an understanding true within the canon of every religion, not connected with any one religion in particular, something which therefore moves us beyond the secularism and strife that has torn the world for more than a thousand years."]]></description>
<dc:subject>2016 christopheralexander architecture urban urbanism design wholeness value spirituality god religion enlightenment beauty aesthetics form shape</dc:subject>
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<item rdf:about="https://speakerdeck.com/yeseniaperezcruz/building-flexible-design-systems">
    <title>Building Flexible Design Systems // Speaker Deck</title>
    <dc:date>2017-11-02T01:49:12+00:00</dc:date>
    <link>https://speakerdeck.com/yeseniaperezcruz/building-flexible-design-systems</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[via: "I’ve quoted from this deck more than any other this year. “No hypothetical situations” applies to all kinds of problem sets—not just design. https://twitter.com/yeseniaa/status/925840684715782145"
https://twitter.com/tangentialism/status/925842143540805638

"(Also, one reason I love this framing is that it calls implicitly for close listening and observation to unearth hidden problems)"
https://twitter.com/tangentialism/status/925848643550183424 ]]]></description>
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<item rdf:about="http://taeyoonchoi.com/artofteaching/#/">
    <title>The Art of Teaching</title>
    <dc:date>2017-06-27T05:07:36+00:00</dc:date>
    <link>http://taeyoonchoi.com/artofteaching/#/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[via: "The slide deck for the workshop is superb. Such a great experience, so grateful to @tchoi8 & the other participants." https://twitter.com/dphiffer/status/879465006449909760

referencing also: "How I learn to build things. Something I created for @tchoi8’s Art of Learning workshop at @eyeofestival."
https://twitter.com/dphiffer/status/879366496354488322 ]

[video: "Absence is Presence with Distance"
https://vimeo.com/234330230

"As an artist, I work with technology and narrative – formal and relational projects. As an activist, I examine personal and political – practice and praxis. As an educator, I create feedback between plastic and elastic – learning and unlearning. My talk is set at the dawn. We are waiting for the sun to rise and we are full of questions. What’s the role of an artist as an activist now? How can we critique oppressive systems that create the sense of ‘others’ based on ability and legal status? What’s kind of pedagogy can we experiment through alternative schools? How can we create a community among those who have nothing in common? By creating art, we can give form to our intentions, contribute to making the world we want to live in.

( For a companion posting to this talk visit: 

https://medium.com/@tchoi8/absence-is-presence-with-distance-c0712aada56c )]]]></description>
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<item rdf:about="http://wildflowerschools.org/about">
    <title>Wildflower Montessori</title>
    <dc:date>2017-03-16T04:22:11+00:00</dc:date>
    <link>http://wildflowerschools.org/about</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["ABOUT

Wildflower is an innovative, open-source approach to Montessori learning. Its aim is to be an experiment in a new learning environment, blurring the boundaries between home-schooling and institutional schooling, between scientists and teachers, between schools and the neighborhoods around them. At the core of Wildflower are 9 principles that define the approach.

A growing number of shopfront Montessori lab schools have been started using the Wildflower approach. These schools are listed here.  

ORIGINS

Wildflower Montessori is the labor of love of our founder, Sep Kamvar. Unable to find a school which combined Montessori education, an inclusive family environment, and a small, responsive school size, Sep was inspired to create his own. A professor and scientist, Sep sought the support of experienced Montessori leaders to design the school and to identify ways in which the long-history of experimentation and scientific practice in Montessori could be linked to his research. The outcome is a collaborative team of Montessori experts, scientists and designers working together to create a child-centered learning experience.

After the first Wildflower school was created in January of 2014, there was intense interest in the school and the approach. This interest led us to open-source the model and help other family groups and teacher-leaders to create new Wildflower schools. Each teacher-leader at each Wildflower school serves on the board of at least one other Wildflower school, creating a community of schools that are linked by both a shared philosophy and a network of shared relationships.  However, each school is autonomous and independently run, with no operational involvement from Sep or MIT.  Sep currently serves as an advisor to the Wildflower Foundation, a foundation that was set up to support teacher-leaders at Wildflower schools."

…

[9 Principles]

1. An Authentic Montessori Environment: providing a peaceful, mixed-age, child-directed environment.

In identifying Montessori as our guide for Wildflower schools, we were drawn to the unique combination of a few factors. The Montessori Method emphasizes the potential of the child, if served well, to change the world. We valued its intrinsic respect for that potential, its promotion of peaceful communities, and its specific pedagogical structures. As a model which prioritizes the development of the individual child, we value the balance of Montessori's scientific approach to children's development and its assertion that childhood is a unique period of growth to be protected at its own pace.

2. A Shopfront, Neighborhood-nested Design:</strong> committed to remaining small, teacher-led, integrated in the community, and responsive to the needs of children

Inspired by the work of Christopher Alexander, Wildflower schools are shopfront schools that consist of a single classroom, with the faculty both teaching in the classroom and administrating the school. By preserving a small scale, teachers are able to make decisions in their day-to-day teaching that respond to the intellectual needs of the children, and are able to make decisions on a school-wide basis that respond to their own vision and the contextual needs of the families. The shopfront model also allows these communities to seamlessly integrate into neighborhoods. Children are visible in the community as they walk to and from school, to their local playground or garden, and to civic spaces that would otherwise be on-site in a larger institution.

3. A Lab School: serving as a research setting dedicated to advancing the Montessori Method in the context of the modern world.

Each of the Wildflower schools serves as a lab school to help us better understand and advance the Montessori Method, and to help us propose empirically-supported design for new materials. We seek to integrate modern technologies in observation and documentation without changing the concrete, didactic nature of the classroom itself. We further seek to refine the development of Montessori-consistent apparatuses that prepare children for the cognitive patterns of modern fluencies.

4. A Seamless Learning Community: blurring the boundaries of home-schooling and institutional schooling by placing high priority on parent education and giving parents and integral role in the classroom.

Wildflower schools look for ways in which children's home, school, and community environments can offer more seamless experiences, reflecting consistent perspectives on children's development and engaging them as authentic contributors in each setting. We believe that parents and families offer a knowledge about children which is equally important to the professional preparation of teachers, and seek opportunities for parent-knowledge to inform classroom practice and teacher-knowledge to inform the home.

5. An Artist-in-residence: bringing richness to the learning environment by giving the children opportunities to observe and interact with adults doing day-to-day creative work.

Because we believe that children learn best in environments that model lifelong learning and creativity, each Wildflower school engages an artist-in-residence. Each school offers their artist studio space in a place accessible to the children, where the children can see them doing the work of their lives. In exchange, artists offer their work back to the classroom weekly, teaching children about their craft and helping children to develop their own skills. Through the artists-in-residence program, we seek to increase the awareness of the inner lives of children available to artists of all kinds and to protect children's understanding that learning and creating can happen throughout their lives and beyond their formal school experiences.

6. A spirit of generosity: Reflecting a spirit of generosity to all stakeholders, to children, to parents, to those in need, and to the local community.

Often, schools are seen as a service relationship, with parents as customers, teachers as service-providers, and children as recipients of the service, to be filled with information and assessed. We see it differently -- we see that each constituency brings their special gift to one another. We see the teachers bring the gift of their love and skillfulness to the children and the parents, the parents bring the gift of nurturing and advancing the teachers in their practice and growth as teachers and leaders, and the children bring the gift of helping all of us see in a new way.&nbsp; Importantly, this spirit of gift extends beyond the walls of the school: each school seeks to bring their gifts to the broader community, by being involved in the local community, by making educational opportunities that are free to the public, and by reserving slots in our schools for those in need.

7. An Attention to Nature: emphasizing the nonseparation between nature and human nature through a unique living-classroom design and extensive time in nature.

It is both a contemporary imperative and an essential quality of our design that we think proactively about the impact of our work on the environment around us. By limiting the footprint of each school to a storefront, we necessarily limit the availability of private, outdoor space. Instead, we design the interior of the school to allow children to learn to care for their living environment and to surround them with abundant plant life. We site schools near to public play spaces and work with city partners to design sustainable urban gardens for which the school and neighborhood community can care. We carefully consider the materials used in the classroom and choose sustainable, nontoxic and earth-friendly options. Finally, we maintain nutritional standards that are earth-conscious and protect natural, healthful diets for children.

8. A Role in Shaping the Neighborhood: working with the community to improve local parks, streets, and establishments to create an urban environment that is healthier for children.

Wildflower schools should change the way their immediate communities function and, as a part of a larger network, change the nature of their entire cities. The integration of children and families into the daily fabric of the neighborhood, we believe, will influence the lives of other neighbors, the questions asked in other educational settings, and the priorities of policymakers. We implement, then, structures that make our work transparent to their communities and expand who we define as "stakeholders" to include more than just the families we serve. From opportunities for passers-by to stop and observe the classrooms to the presence of children in local eateries, from the public gardens we create and tend, to the regular, open information sessions to inform our community about our work, we judge our approach not only by its influence on enrolled children and their families but on the city beyond our rolls.

9. An Open-source Design and Decentralized Network: advancing an ecosystem of independent Wildflower schools that mutually support one another.

Finally, we recognize that issues of scale -- including increased centralized decision-making, larger administrative bureaucracies and operational overhead -- decrease the autonomy available to individual classrooms. At the same time, we value the practical benefits of a community of learners and professionals working together, and the economic efficiencies that can arise from shared resources. To balance those concerns, each school sees itself as a node in a network, maintaining autonomy in school-level decision-making while able to access the resources of the network when those resources are useful and compelling to the school. Reciprocally, each school also sees itself not only as responsible for its own operations, but as responsible for helping other schools in the network, and for helping other interested family groups to start their own Wildflower schools."]]></description>
<dc:subject>schools education small microschools montessori via:aimee opensource homeschool christopheralexander labschools networks community art generosity urban cities lcproject sfsh openstudioproject decentralization sepkamvar</dc:subject>
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<item rdf:about="http://learning-gardens.co/">
    <title>Learning Gardens</title>
    <dc:date>2016-12-20T19:35:47+00:00</dc:date>
    <link>http://learning-gardens.co/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[See also: https://www.are.na/blog/case%20study/2016/11/16/learning-gardens.html
https://www.are.na/edouard-u/learning-gardens ]

"Learning Gardens is a meta-organization to support grassroots non-institutional learning, exploration, and community-building.

At its simplest, this means we want to help you start and run your own learning group. 

At its best, we hope you and your friends achieve nirvana."

…

"Our Mission

It's difficult to carve out time for focused study. We support learning groups in any discipline to overcome this inertia and build their own lessons, community, and learning styles. 
If we succeed in our mission, participating groups should feel empowered and free of institutional shackles.

Community-based learning — free, with friends, using public resources — is simply a more sustainable and distributed form of learning for the 21st century. Peer-oriented and interest-driven study often fosters the best learning anyway.

Learning Gardens is an internet-native organization. As such, we seek to embrace transparency, decentralization, and multiple access points."

…

"Joining

Joining us largely means joining our slack. Say hello!

If you own or participate in your own learning group, we additionally encourage you to message us for further information.

Organization

We try to use tools that are free, open, and relatively transparent.

Slack to communicate and chat.
Github and Google Drive to build public learning resources.

You're welcome to join and assemble with us on Are.na, which we use to find and collect research materials. In a way, Learning Gardens was born from this network.

We also use Notion and Dropbox internally."

…

"Our lovely learning groups:

Mondays [http://mondays.nyc/ ]
Mondays is a casual discussion group for creative thinkers from all disciplines. Its simple aim is to encourage knowledge-sharing and self-learning by providing a space for the commingling of ideas, for reflective conversations that might otherwise not be had.

Pixel Lab [http://morgane.com/pixel-lab ]
A community of indie game devs and weird web artists — we're here to learn from each other and provide feedback and support for our digital side projects.

Emulating Intelligence [https://github.com/learning-gardens/_emulating_intelligence ]
EI is a learning group organized around the design, implementation, and implications of artificial intelligence as it is increasingly deployed throughout our lives. We'll weave together the theoretical, the practical, and the social aspects of the field and link it up to current events, anxieties, and discussions. To tie it all together, we'll experiment with tools for integrating AI into our own processes and practices.

Cybernetics Club [https://github.com/learning-gardens/cybernetics-club ]
Cybernetics Club is a learning group organized around the legacy of cybernetics and all the fields it has touched. What is the relevance of cybernetics today? Can it provide us the tools to make sense of the world today? Better yet, can it give us a direction for improving things?

Pedagogy Play Lab [http://ryancan.build/pedagogy-play-lab/ ]
A reading club about play, pedagogy, and learning meeting biweekly starting soon in Williamsburg, Brooklyn.

[http://millennialfocusgroup.info/ ]
monthly irl discussion. 4 reading, collaborating, presenting, critiquing, and hanging vaguely identity-oriented, creatively-inclined, internet-aware, structurally-experimental networked thinking <<<>>> intersectional thinking

Utopia School [http://www.utopiaschool.org/ ]
Utopia School is an ongoing project that shares information about both failed and successful utopian projects and work towards new ones. For us, utopias are those spaces and initiatives that re-imagine the world in some crucial way. The school engages and connects people through urgent conversations, with the goal of exploring, archiving and distributing collective knowledge throughout this multi-city project.

A Pattern Language [https://github.com/learning-gardens/pattern_language ]
Biweekly reading group on A Pattern Language, attempting to reinterpret the book for the current-day."

[See also: "Getting Started with Learning Gardens: An introduction of sorts"
http://learning-gardens.co/2016/08/13/getting_started.html

"Hi, welcome to this place.

If you’re reading this, you’re probably wondering where to start! Try sifting through some links on our site, especially our resources, Github Organization, and Google Drive.

If you’re tired of reading docs and this website in general, we’d highly recommend you join our lively community in real time chat. We’re using Slack for this. It’s great.

When you enter the chat, you’ll be dumped in a channel called #_landing_pad. This channel is muted by default so that any channels you join feel fully voluntary.

We’ve recently started a system where we append any ”Learning Gardens”-related channels with an underscore (_), so it’s easy to tell which channels are meta (e.g. #_help), and which are related to actual learning groups (e.g. #cybernetics).

Everything is up for revision." ]]]></description>
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<item rdf:about="http://text-patterns.thenewatlantis.com/2014/09/intimacy-gradients.html">
    <title>intimacy gradients - Text Patterns - The New Atlantis</title>
    <dc:date>2016-04-08T03:05:47+00:00</dc:date>
    <link>http://text-patterns.thenewatlantis.com/2014/09/intimacy-gradients.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Pay attention to the links here: Tim Maly pointed me to this 2004 post by Christopher Allen that draws on the famous 1977 architectural treatise A Pattern Language to talk about online life.

Got all that?

The key concept is intimacy gradients. In a well-known passage from A Pattern Language the authors write,

<blockquote>The street cafe provides a unique setting, special to cities: a place where people can sit lazily, legitimately, be on view, and watch the world go by... Encourage local cafes to spring up in each neighborhood. Make them intimate places, with several rooms, open to a busy path, where people can sit with coffee or a drink and watch the world go by. Build the front of the cafe so that a set of tables stretch out of the cafe, right into the street.
</blockquote>

That's the passage as quoted in the book's Wikipedia page. But if you actually look at that section of the book, you'll see that the authors place a great deal of emphasis on the need for the ideal street café to create intimacy as well as public openness. Few people want always to "be on view"; some people almost never do. Therefore,


<blockquote>In addition to the terrace which is open to the street, the cafe contains several other spaces: with games, fire, soft chairs, newspapers.... This allows a variety of people to start using it, according to slightly different social styles.
</blockquote>

And "When these conditions are present" — all of these conditions, the full appropriate range of intimacy gradients — "and the cafe takes hold, it offers something unique to the lives of the people who use it: it offers a setting for discussions of great spirit — talks, two-bit lectures, half-public, half-private learning, exchange of thought."

Twitter actually has a pretty highly developed set of intimacy gradients: public and private accounts, replies that will be seen automatically only by the person you’re replying to and people who are connected to both of you, direct messages, and so on. Where it fails is in the provision of “intimate places”: smaller rooms where friends can talk without being interrupted. It gives you the absolute privacy of one-to-one conversations (DMs) and it gives you all that comes with “being on view” at a table that extends “right into the street,” where anyone who happens to go by can listen in or make comments; but, for public accounts anyway, not much in between. 

And you know, if you’re using a public Twitter account, you can’t really complain about this. If you tweet something hoping that your friends will notice and respond, that’s fine; but you’re not in a small room with just your friends, you’re in a vast public space — you’re in the street. And when you stand in the street and make a statement through a megaphone, you can’t reasonably be offended if total strangers have something so say in reply. If you want to speak only to your friends, you need to invite them into a more intimate space. 

And as far as I can tell, that’s what private Twitter accounts provide: a place to talk just with friends, where you can’t be overheard. 

Now, private accounts tend to work against the grain of Twitter as self-promotion, Twitter as self-branding, Twitter as “being on view.” And if we had to choose, many of us might forego community for presentation. But we don’t have to choose: it’s possible to do both, to have a private and a public presence. For some that will be too much to manage; for others, perhaps for many others, that could be where Twitter is headed. 

Okay, I’m done talking about Twitter. Coming up in the next week: book reports."]]></description>
<dc:subject>alanjacobs 2014 intimacygradients apatternlanguage christopheralexander cities twitter society sociology internet culture architecture space public private privacy</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=xyqoehKyVhY">
    <title>From AI to IA: How AI and architecture created interactivity - YouTube</title>
    <dc:date>2016-02-06T05:55:13+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=xyqoehKyVhY</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The architecture of digital systems isn't just a metaphor. It developed out of a 50-year collaborative relationship between architects and designers, on one side, and technologists in AI, cybernetics, and computer science, on the other. In this talk at the O'Reilly Design Conference in 2016, Molly Steenson traces that history of interaction, tying it to contemporary lessons aimed at designing for a complex world."]]></description>
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<item rdf:about="https://archive.org/details/APatternLanguage">
    <title>A Pattern Language : Christopher Alexander, Sara Ishikawa, Murray Silverstein : Free Download &amp; Streaming : Internet Archive</title>
    <dc:date>2015-11-15T21:13:07+00:00</dc:date>
    <link>https://archive.org/details/APatternLanguage</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>apatternlanguage christopheralexander books</dc:subject>
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<item rdf:about="http://a-small-lab.com/text/002_2/">
    <title>002_2 : by hand</title>
    <dc:date>2015-10-31T06:31:00+00:00</dc:date>
    <link>http://a-small-lab.com/text/002_2/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["“Fake humans generate fake realities and then sell them to other humans, turning them into forgeries of themselves.” (Dick, 1978)

“…the reign of things over life….exiles from immediacy” (Zerzan, 2008b:39, 40)

Verbs become nouns[1], nouns acquire monetary equivalents (Bookchin, 1974:50) and being is exchanged for having (Vaneigem, 1967:chpt8). We no longer ‘garden’ or ‘play’ or ‘cycle’ (or even ‘know’ (Steigler, 2010; Zerzan, 2008b:41). The world is arranged so that we need not experience it (Zerzan, 2008b:40) so that we consume the image of living (Zerzan, 2003). Places exist only through the words that evoke them; their mere mention sufficient to give pleasure to those who will never experience them (Auge, 1995:95). The city of the fully industrialized they[2] ‘have’ (call their own) gardens and green space and cycling tracks; private toys, asphalt playgrounds and indoor play centers on the roofs of department stores at 1000 yen an hour per child plus extra for ‘food’ and parking[3]. All which are made ‘for’ them and ‘paid for’ with taxes by polluting corpo-governmental free enterprise. This vocabulary weaves the tissue of habits, educates the gaze and informs the landscape (Auge, 1995:108) while diminishing richness and working against perception (Zerzan, 2008b:45).

Now, space is stated in terms of a commodity[4] and claims are made in terms of competition for scarce resources (see Illich, 1973:56). The actor becomes the consumer, who gambles for perceived nouns[5]. This is a problem, because experience is not simply passive nouns but implies the ability to learn from what one has undergone (Tuan, 1977:9) – the (biological) individuality of organismic space seems to lie in a certain continuity of process[6] and in the memory by the organism of the effects of its past development. This appears to hold also of its mental development (Wiener, 1954:96, 101-2, see also Buckminster-Fuller, 1970) in terms of use, flexibility, understanding, adaptation and give.

“[The] city is not about other people or buildings or streets but about [..] mental structure.” (Ai Wei Wei (2011)

Primary retention is formed in the passage of time, and constituted in its own passing. Becoming past, this retention is constituted in a secondary retention of memorial contents [souvenirs] which together form the woven threads of our memory [mémoire]. Tertiary retention is the mnemotechnical exteriorization of secondary retentions. Tertiary retentions constitute an intergenerational support of memory which, as material culture, precedes primary and secondary retentions. Flows, Grammes. This layer increases in complexity and density over the course of human history leading to increasingly analytical (discretized) recordings of the flows of primary and secondary retentions (e.g. writing, numeration). Use (movement, gesture, speech, etc, the flows of the sensory organs) is a flow; a continuous chain, and learning consists of producing secondary use retentions but discretization leads to automation – analytically reproducible use as tertiary retention resulting in retentional grains (grammes) – functionalization, and abstraction from a continuum (from ‘Primary retention’ Stiegler, 2010: 8-11, 19, 31). Memories of memories, generic memories[7]. Result: Ever more complete control over individuals and groups who are made to feel that they do not adequately understand themselves – that they are inadequate interpreters of their own experience of life and environment[8].

The exteriorization of memory is a loss of memory and knowledge (Stiegler, 2010:29) – a loss of the ability to dig deep[9] and venture forth into the unfamiliar, and to experiment with the elusive and the uncertain (Tuan, 1977:9). Nothing is left but language, and a persistent yearning arising from one’s absence from the real world; Reductive. Inarticulate. (Zerzan, 2008b:44-5)."]]></description>
<dc:subject>play gardening aiweiwei ivanillich christopheralexander murraybookchin anarchism anarchy life living jacquesellul remkoolhaas zizek richardsennett johnzerzan raoulvaneigem reality consumerism society pleasure gardens space bernardstiegler marcaugé flows grammes yi-futuan sace commoditization experience buckminsterfuller flexibilty understanding adaptation</dc:subject>
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<item rdf:about="http://ctheory.net/articles.aspx?id=757">
    <title>CTheory.net: Conversations in Critical Making: 6 Critique and Making</title>
    <dc:date>2015-08-15T21:09:02+00:00</dc:date>
    <link>http://ctheory.net/articles.aspx?id=757</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["GH: What useful things can be taken from the concept of critical design as established by Anthony Dunne and Fiona Raby?

AG: Critical design is a bit silly. Designers have always been great at branding, and this is no exception. Design is a fundamentally critical process from the get-go. That's what the design process means. Design is an iterative process in which one revisits ideas, refashions them, recalibrates them, and produces multiple versions. That's why people say "everyone is a designer" today. We live in the age when everyone is a curator, everyone is a DJ, and everyone is a designer. We need to take seriously the notion that, whereas a generation ago critique was more or less outside mainstream life, today critique is absolutely coterminous with the mainstream. Hence a designer might engage with a so-called critical design project on Monday, but on Tuesday produce client work for IKEA. It's normal.

GH: Do you have the same response to speculative design?

AG: I'm interested in communism. And love. And darkness. I'm interested in smashing the state. And the total elimination of petroleum. I'm interested in the end of racism. I'm interested in the next 44 presidents being women--fair is fair! Speculation is mostly harmless, I suppose. But speculative thinking has been affiliated with idealist philosophy and bourgeois thought for so long--think of Marx's aversion to Hegel--that it's difficult for me to see much hope there. I've said it many times before: we don't have a speculation deficit; we have a motivation deficit. We should keep imagining new worlds, yes absolutely! But it's supplemental. Any child can tell you how to make the world just and fair and joyful. This is not to denigrate the creative work of Dunne and Raby, who are very talented at what they do. But rather to direct the focus where it should aim. The problem is not in our imagination. The problem is in our activity."]]></description>
<dc:subject>alexandergalloway garnethertz speculativedesign criticaldesign communism motivation capitalism economics makers making makermovement 2015 anthonydunne fionaraby dunne&amp;raby christopheralexander geertlovink matthewfuller tizianaterranova criticalartensemble mckenziewark guydebord digitalculture diy culture richardsennett matthewcrawford markfrauenfelder phenomenology karlmarx kant immanuelkant deleuze gillesdeleuze</dc:subject>
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<item rdf:about="http://www.spinninglobe.net/spinninglobe_html/lives.htm">
    <title>The Lives of Children, by George Dennison</title>
    <dc:date>2014-08-06T21:06:56+00:00</dc:date>
    <link>http://www.spinninglobe.net/spinninglobe_html/lives.htm</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[See also Christopher Alexander (referencing Dennison and Paul Goodman's mini-schools): http://web.archive.org/web/20080206191750/http://www.ahartman.com/apl/patterns/apl085.htm ]

"It is worth mentioning here that, with two exceptions, the parents of the children at First Street were not libertarians. They thought that they believed in compulsion, and rewards and punishments, and formal discipline, and report cards, and homework, and elaborate school facilities. They looked rather askance at our noisy classrooms and informal relations. If they persisted in sending us their children, it was not because they agreed with our methods, but because they were desperate. As the months went by, however, and the children who had been truants now attended eagerly, and those who had been failing now began to learn, the parents drew their own conclusions. By the end of the first year there was a high morale among them, and great devotion to the school.
 
We had no administrators. We were small and didn't need them. The parents found that, after all, they approved of this. They themselves could judge the competence of the teachers, and so could their children - by the specific act of learning. The parents' past experience of administrators bad been uniformly upsetting - and the proof, of course, was in the pudding: the children were happier and were learning. As for the children, they never missed them.
 
We did not give report cards. We knew each child, knew his capacities and his problems, and the vagaries of his growth. This knowledge could not be recorded on little cards. The parents found - again - that they approved of this. It diminished the blind anxieties of life, for grades had never meant much to them anyway except some dim sense of problem, or some dim reassurance that things were all right. When they wanted to know how their children were doing they simply asked the teachers.
 
We didn't give tests, at least not of the competitive kind. It was important to be aware of what the children knew, but more important to be aware of how each child knew what he knew. We could learn nothing about Maxine by testing Eléna. And so there was no comparative testing at all. The children never missed those invidious comparisons, and the teachers were spared the absurdity of ranking dozens of personalities on one uniform scale.
 
Our housing was modest. Ile children came to school in play-torn clothes. Their families were poor. A torn dress, torn pants, frequent cleanings - there were expenses they could not afford. Yet how can children play without getting dirty? Our uncleanliness standard was just right. It looked awful and suited everyone.
 
We treated the children with consideration and justice. I don't mean that we never got angry and never yelled at them (nor they at us). I mean that we took seriously the pride of life that belongs to the young - even to the very young. We did not coerce them in violation of their proper independence. Parents and children both found that they approved very much of this.
 
Now I would like to describe the school, or more correctly, the children and teachers. I shall try to bring out in detail three important things:
 
1) That the proper concern of a primary school is not education in a narrow sense, and still less preparation for later life, but the present lives of the children - a point made repeatedly by John Dewey. and very poorly understood by many of his followers.
 
2) That when the conventional routines of a school we abolished (the military discipline, the schedules, the punishments and rewards, the standardization), what arises is neither a vacuum nor chaos, but rather a new order, based first on relationships between adults and children, and children and their peers, but based ultimately on such truths of the human condition as these: that the mind does not function separately from the emotions, but thought partakes of feeling and feeling of thought, that there is no such thing as knowledge per se, knowledge in a vacuum, but rather all knowledge is possessed and must be expressed by individuals; that the human voices preserved in books belong to the real features of the world, and that children are so powerfully attracted to this world that the very motion of their curiosity comes through to us as a form of love; that an active moral life cannot be evolved except where people are free to express their feelings and act upon the insights of conscience.
 
3) That running a primary school - provided it be small - is an extremely simple thing. It goes without saying that the teachers must be competent (which does not necessarily mean passing courses in a teacher's college). Given this sine qua non, there is nothing mysterious. The present quagmire of public education is entirely the result of unworkable centralization and the lust for control that permeates every bureaucratic institution."

…

"For the twenty-three children there were three full-time teachers, one part-time (myself), and several others who came at scheduled periods for singing, dancing, and music.
 
Public school teachers, with their 30 to 1 ratios, will be aware that we have entered the realm of sheer luxury. One of the things that will bear repeating, however, is that this luxury was purchased at a cost per child a good bit lower than that of the public system, for the similarity of operating costs does not reflect the huge capital investment of the public schools or the great difference in the quality of service. Not that our families paid tuition (hardly anyone did); I mean simply that our money was not drained away by vast administrative costs, bookkeeping, elaborate buildings, maintenance, enforcement personnel, and vandalism (to say nothing of the costs hidden in those institutions which in a larger sense must be seen as adjuncts to the schools: houses of correction, prisons, narcotic wards, and welfare).
 
Our teacher/pupil ratio varied according to need. Gloria handled up to eleven children, ages five to eight. At least half of her children were just starting school, and were beautifully "motivated," as the educationists say. Motivated, of course, means eager, alive, curious, responsive, trusting, persistent; and it is not as good a word as any of these. They were capable of forming relationships and of pursuing real interests. Every child who came to us after several years in the public schools came with problems.
 
Susan Goodman, who taught the next group, ages eight to ten, usually had six or seven in her room. Two of these were difficult and required a great deal of attention. They got the attention, and they were the two (Maxine and Eléna) who of all the children in the school made the most spectacular progress academically. In a year and a half, Eléna, who was ten, went from first-grade work to advanced fourth; and let me hasten to say that Susan, like the other teachers, followed Rousseau's old policy of losing time. ("The most useful rule of education is this: do not save time, but lose it.") Eléna's lessons were very brief and were often skipped.
 
The remaining children, boys to the age of thirteen, had come to us in serious trouble of one kind or another. Several carried knives, all had been truants, José could not read, Willard was scheduled for a 600 school, Stanley was a vandal and thief and was on his way to Youth House. They were characterized, one and all, by an anxiety that amounted to desperation. It became clear to us very quickly to what an extent they had been formed by abuse and neglect. Family life was a factor for several, but all had had disastrous experiences in school, and with authorities outside of school, and with the racism of our society as a whole, and with poverty and the routine violence of violent streets. They were destined for environments of maximum control-prison in one form or another. How they fared in our setting of freedom may be interesting.
 
Some pupils, as Dr. Elliott Shapiro points out (Nat Hentoff's Our Children Are Dying is about Elliott Shapiro and the children of Harlem), require a one-to-one relationship. I worked with José on just that basis. At other times I took the boys in a group, or Mabel Chrystie (now Dennison) did, or they were divided between the two of us.
 
Even in so routine a matter as forming groups, the advantages of smallness are evident. We all knew the children fairly well and were able to match teacher with child. Gloria had had a great deal of experience with younger children, Mabel with specialized tutoring in the city system and with problem children in a free school setting. I had worked with severely disturbed children; and Susan Goodman, who had never taught before, came from a family of teachers and naturally asked for the children predisposed to studies.
 
Yet the final composition of the groups reflected the contributions of the children themselves. They, too, had a hand. And here is an excellent example of the kind of sructuring that arises when the wishes of the children are respected. Two of our most difficult pupils, Maxine and Vicente, actually placed themselves; and the truth is that we teachers could not have improved upon their solutions. ..."]]></description>
<dc:subject>georgedennison small tinyschools minischools paulgoodman education openstudioproject learning children lcproject 1969 groupsize classsize teaching christopheralexander apatternlanguage</dc:subject>
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<item rdf:about="http://www.itsnicethat.com/articles/bookshelf-max-fenton">
    <title>It's Nice That : Bookshelf this week comes out of Brooklyn and the library of The Believer's online editor, Max Fenton</title>
    <dc:date>2012-07-31T05:20:33+00:00</dc:date>
    <link>http://www.itsnicethat.com/articles/bookshelf-max-fenton</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Max Fenton is stalwart of and evangelist for all sorts of reading and writing experiences, both on and off screen (particularly A Book Apart and Reading.am). He is also the online editor of The Believer magazine – a literary vehicle for very long essays and book reviews, a length absolutely justified by the overwhelming goodness of the content.

With this is mind, his shortlist of literary cornerstones was never going to be a simple compilation – especially if you peruse his ongoing bibliography – but that said, it’s a great quintuplet of poetry and alternative titles from known authors, contemporary writers with a tech and design bent and a few honorary bedside book mentions…"]]></description>
<dc:subject>maxfenton booklists books toread walterbenjamin nickharkaway 2012 frankchimero johnberger jackgilbert rebeccasolnit sheilaheti wendywalker henrywessells adamlevin desmondmorris lists christopheralexander</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:f859cdde25ff/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:lists"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:christopheralexander"/>
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</item>
<item rdf:about="https://vimeo.com/38458933">
    <title>Webstock '12: Erin Kissane - Little Big Systems on Vimeo</title>
    <dc:date>2012-03-18T06:44:26+00:00</dc:date>
    <link>https://vimeo.com/38458933</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["It's really easy to understand the lure of small, artisanal projects that we can polish to a satin finish: they offer a sense of craftsmanship, a human scale for our work, and the chance to get something really *right*. But larger projects and bigger systems can often feel soulless and unsatisfying, even when we're excited by the causes and ideas behind them. So is there a way to work on an ambitious scale without losing the purpose and handcraftedness that makes more intimate gigs so much fun? (Hint: yes.)

Via the craft of content strategy and its intertwinglements with design and code, this talk follows the connections between making small-scale, handcrafted artifacts and designing big, juicy systems (editorial and otherwise) that encourage both liveliness and excellence."]]></description>
<dc:subject>publishing apprenticeships masters craftsman'stime time slow small scale handcrafted artifacts systems systemsthinking apatternlanguage christopheralexander design contentstrategy content 2012 webstock webstock12 erinkissane humanscale craft craftsmanship</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:5346fde32db3/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:craftsman'stime"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:2012"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:webstock"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:webstock12"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:erinkissane"/>
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</item>
<item rdf:about="http://www.npr.org/2012/02/19/146941343/plotto-an-algebra-book-for-fiction-writing">
    <title>Plotto</title>
    <dc:date>2012-02-20T08:54:25+00:00</dc:date>
    <link>http://www.npr.org/2012/02/19/146941343/plotto-an-algebra-book-for-fiction-writing</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“I just got my Weegee + Barthes + Chris Alexander + IF + symbolic logic + narratology fancies tickled at once.” —Max Fenton at 2/19/12 7:39 PM

(Source: http://twitter.com/maxfenton/status/171393503849488384 )]]></description>
<dc:subject>thinking books rolandbarthes christopheralexander maxfenton weegee interactivefiction if via:litherland paulcollins cyoa</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:eef763d22177/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:rolandbarthes"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:if"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:via:litherland"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:paulcollins"/>
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</item>
<item rdf:about="http://www.metropolismag.com/pov/20110906/the-radical-technology-of-christopher-alexander">
    <title>The Radical Technology of Christopher Alexander | Metropolis POV | Metropolis Magazine</title>
    <dc:date>2011-10-09T04:58:10+00:00</dc:date>
    <link>http://www.metropolismag.com/pov/20110906/the-radical-technology-of-christopher-alexander</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Adaptive design — a pre-requisite of evolutionary success — is highly dependent upon initial conditions, existing structures, surroundings, and human needs, just as it’s dependent on similar factors in natural systems. The same adaptive design algorithm will result in drastically different end products according to the larger-scale influences and conditions on the ground. Design is adaptive only when it is done in steps, and each step accepts feedback from the existing structure. In fact, an isolated (self-contained) design method can never be adaptive. This has important implications for the future direction of sustainable design.

In natural systems, even though this system-generating “technology” is largely self-organizing, it works extraordinarily well — it’s resilient, it’s functional, it does all kinds of amazing things."]]></description>
<dc:subject>christopheralexander apatternlanguage planning architecture urbanism design lcproject patterns adaptivedesign 2011 resilience culture sustainability functionality unschooling deschooling systems systemsthinking</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:7a6df0a50b6d/</dc:identifier>
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</item>
<item rdf:about="http://www.domusweb.it/en/op-ed/architecture-needs-to-interact/">
    <title>Architecture needs to interact - Op-Ed - Domus</title>
    <dc:date>2011-06-27T07:35:31+00:00</dc:date>
    <link>http://www.domusweb.it/en/op-ed/architecture-needs-to-interact/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Instead of bringing together users through machines, what if interaction design were reconceived to foster positive friction between different design disciplines? What would interaction design look like if it wasn't only (or even necessarily) digital, but if it genuinely melded architecture, industrial and product design, graphic design, art, video narrative, tiny technology, large scale networks, and so on? What would debates between the disciplines be like? What might win, and more importantly, what would they unearth about interaction design in general? What other disciplines might emerge and what new visions of the world might appear? The recognition that many other fields have dealt with these issues and continue to do so, may open up a larger conversation that reveals new relationships, isomorphisms, productive frictions—even interactions."]]></description>
<dc:subject>architecture design interdisciplinary multidisciplinary crossdisciplinary crosspollination mollywrightsteenson fredscharmen mit medialab nicholasnegroponte janejacobs christopheralexander cedricprice archigram reynerbanham urbancomputing interactiondesign networkarchitecture billmoggridge billverplank ideo philtabor 2011 mitmedialab</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:d49c0a964e00/</dc:identifier>
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</item>
<item rdf:about="http://aworkinglibrary.com/library/archives/not_in_isolation/">
    <title>Not in isolation / from a working library</title>
    <dc:date>2010-12-11T19:31:07+00:00</dc:date>
    <link>http://aworkinglibrary.com/library/archives/not_in_isolation/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Wise words about making things from A Pattern Language, page xiii:

"This is a fundamental view of the world. It says that when you build a thing, you cannot merely build that thing in isolation, but must also repair the world around it, and within it, so that the larger world at one place becomes more coherent, and more whole; and the thing which you make takes its place in the web of nature, as you make it."

I love the use of the word “repair” here. It presumes that—while things are not perfect—neither are they forlorn."]]></description>
<dc:subject>meaning making connectedness creating apatternlanguage christopheralexander glvo repair repairing isolation longhere bignow relationships context nature make lcproject decentralization schools education</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:dcdff586d13f/</dc:identifier>
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<item rdf:about="http://www.poszu.com/2010/06/22/learning-from-a-pattern-language/">
    <title>P.O.S.Z.U. » Learning from A Pattern Language</title>
    <dc:date>2010-09-27T22:30:05+00:00</dc:date>
    <link>http://www.poszu.com/2010/06/22/learning-from-a-pattern-language/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[Wayback: http://web.archive.org/web/20100701115028/http://www.poszu.com/2010/06/22/learning-from-a-pattern-language/ ]

"In short, the educational system so radically decentralized becomes congruent with the urban structure itself. People of all walks of life come forth, and offer a class in the things they know and love: professionals and workgroups offer apprenticeships in their offices and workshops, old people offer to teach whatever their life work and interest has been, specialists offer tutoring in their special subjects. Living and learning are the same. It is not hard to imagine that eventually every third or fourth household with have at least one person in it who is offering a class or training of some kind.”"

[via: http://bettyann.tumblr.com/post/1198788931 ]]]></description>
<dc:subject>christopheralexander apatternlanguage education learning urban urbanism schools decentralization apprenticeships deschooling unschooling tcsnmy openstudio life glvo sharing openschools teaching lcproject 1977</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:9fb99e81513e/</dc:identifier>
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</item>
<item rdf:about="http://765.blogspot.com/2009/12/losing-my-edge-architectural.html">
    <title>sevensixfive: Losing My Edge: Architectural Informatics (and others)</title>
    <dc:date>2009-12-31T05:01:05+00:00</dc:date>
    <link>http://765.blogspot.com/2009/12/losing-my-edge-architectural.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["(Disclaimer: This is quick and unconsidered) 

It is fascinating to watch other disciplines inch closer and closer to the territory that was once claimed by architects. As the profession of architecture continues to shrink, the ground that is ceded does not remain unclaimed for long, and there is new and interesting territory to be discovered at our borders that we no longer seem to have the resources to explore.

Sustainability Consulting, Strategic Masterplanning, Landscape Architecture - all of these other disciplines are very interested in architecture: its literature, its history, and its scope of services. Now add to that the relatively new fields of Service and Interaction Design. Recent articles here and here (and here(and here!)) have all implied that there is a strange relationship between services, distributed computing and cities, with a parallel strangeness in the design of interactions and the design of buildings. 

Despite having several friends who are actively working in these fields, I admit that it is sometimes very difficult to understand what it is that they actually do (besides organize, attend, and speak at conferences). Many of them have backgrounds in architecture, and almost all of them are avidly reading Jane Jacobs, Christopher Alexander, Archigram, Situationists - all of this neglected literature from the 60s and 70s that architects themselves had almost forgotten, in our (perhaps bubble-powered) accelerated criticality (and the inevitable post). 

So there are all of these people moving in this direction, and there are a few general observations that are worth making about that:

- They seem to think that they have something to learn from the theory and practice of architecture, so let's help them figure out what that is.

- They are creating their own discourse from scratch, outside of academia. Architectural discourse has been supported by schools for so long that it is difficult to remember any other way. The fields of Service and Interaction Design seem to be supported by something more like the feudal corporate patronage structure that architects relied on in the Renaissance. That's very interesting, no? Not the least because despite any purse or apron strings linking them to the corporate world, they still seem to want to talk about ideas, even some of the more out-there quasi-marxist corners of critical theory that academic architects like to frequent. That's kind of fun, right?

- They have no history. Though some might disagree, this is probably a good thing for now (but not for much longer).

- They bring an entrepreneurial startup culture with them. A lot of the work in this area is coming directly out of computer science by way of the old dot.com and web 2.0 pathways, but the thing is, these aren't the casualties, they are the survivors. Many of the people involved with these offices have lived through several busts, and they are thriving. They know about venture capital, public offerings, and bootstrapping. They have business plans. This is kind of exciting, yeah?

For Archinect's '09 predictions last year, I hoped that there would be this massive flow outward from architecture to other disciplines: underemployed architects as secret agents, implanting methodologies into other fields from the inside out. It hasn't happened. Instead, we've lost even more ground to others who are doing the things we do, and it's like the song says: "... to better-looking people with better ideas and more talent ... and they're actually really, really nice." They want to be friends, they want to talk about cities and buildings.

So in the New Year, let's all spend more time hanging out: architects can trade some of our thoughts on cultural context, historicity, and the public realm for some of you all's ideas about agility, narrative, strategery, and business planning, and we'll all hopefully learn a lot."]]></description>
<dc:subject>design architecture history discipline discourse crossdisciplinary multidisciplinary crosspollination janejacobs christopheralexander archigram fredscharmen interaction interactiondesign reanissance academia patronage servicedesign situationist theory criticaltheory via:migurski baltimore cities culture designthinking interdisciplinary urbanism</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:a6764b7fe06b/</dc:identifier>
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</item>
<item rdf:about="http://www.slate.com/id/2237109/">
    <title>The enduring influence of architect Christopher Alexander, author of A Pattern Language. - By Witold Rybczynski - Slate Magazine</title>
    <dc:date>2009-12-09T06:09:48+00:00</dc:date>
    <link>http://www.slate.com/id/2237109/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Alexander's ideas have taken root in unexpected places. His early books, especially Notes on the Synthesis of Form and A Pattern Language, influenced computer scientists, who found useful parallels between building design and software design. The New Urbanism movement also owes him a debt...Curiously, the one place that Alexander, a lifelong professor, has had the least influence is in academia. The theories that are taught in architecture schools today are of a different sort, and in the belief that the field of architecture should be grounded in intellectual speculation, rather than pragmatic observation, students are more likely to be assigned French post-structuralist texts than A Pattern Language. Which is a shame."]]></description>
<dc:subject>christopheralexander apatternlanguage art architecture books urban sustainability development planning programming building design designpatterns witoldrybczynski</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:70edfff083bf/</dc:identifier>
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</item>
<item rdf:about="http://www.tuttlesvc.org/2008/07/world-system-and-world-system-b.html">
    <title>Tuttle SVC: World System A and World System B</title>
    <dc:date>2008-07-30T02:43:10+00:00</dc:date>
    <link>http://www.tuttlesvc.org/2008/07/world-system-and-world-system-b.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["While cleaning my office I came across my cache of obscure xeroxed essays not available elsewhere and thought I'd type up an excerpt or two.

Here's Christopher Alexander's explanation of the two ways of looking at the world and building in it from his quixotic article "BATTLE: The history of a Crucial Clash between World-System A and World-System B: Construction of the New Eishin Campus," from Japan Architect 8508:

<blockquote>System A is what we might call "The ordinary way". This is Hosoi's name for it. It is the way of building in which people who use buildings take part in creating them. They take part in laying them out. Money is used and allocated, according to the needs of the project, and according to the wishes of the people who use the buildings. The construction is managed directly, under a system of control which is close to the users. While the buildings are being built, they are adapted gradually. What turns out to be better slowly replaces what is less good. The architect or person in charge of building, is truly in charge of "building", not of paper. Things are done according to the dictates of the human heart. All in all, it is the system of common sense.

Oddly enough, this is not the system of construction which we know today.

System B is a system controlled by images. It is a system in which control of the system is extremely indirect. It is a system in which the users rarely, if at all, have any measure of control over the actual layout or design of buildings. It is a system in which big money, loanes and mortgages control the process. The dictates of big money, of permission, and of profit, create conditions in which the quality that is obtained is defined solely by images, not by real human feelings. The architects who produce these images are concerned mainly with the images they create, not with the buildings themselves. The success or failure of these images is defined by photographs in glossy magazines, not by heartfelt approval of the users. In fact the users rarely express their approval or disapproval of the projects they inhabit, except in so far that they themselves become part and parcel of the system of images, and then feel honored because the images have been made to seem important to them. Common sense is not a part of system B.

Oddly enough, this is the sytem which is in widespread use today. Its use is so widespread, and its existence so widely accepted, that most people assume that it is the correct and only way to build. They have forgotten, or most often do not know, that any other system ever existed.</blockquote>"]]></description>
<dc:subject>christopheralexander architecture design buildings schooldesign process collaboration collaborative japan lcproject space place participatory</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:18df26f4281c/</dc:identifier>
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</item>
<item rdf:about="http://news.technophobiac.com/2008/05/28/juan-freire-from-the-analogue-commons-to-the-new-hybrid-public-spaces-2/">
    <title>Juan Freire - From the Analogue Commons to the New Hybrid Public Spaces | Technophobiac News</title>
    <dc:date>2008-06-10T10:04:14+00:00</dc:date>
    <link>http://news.technophobiac.com/2008/05/28/juan-freire-from-the-analogue-commons-to-the-new-hybrid-public-spaces-2/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Juan Freire is one of the very very few people who keep track of what is written in the field of ubiquitous computing, free software and technology but who would also hang around with media art curators and mingle with the hackers and the urbanists"

[also posted: http://www.we-make-money-not-art.com/archives/2008/05/juan-freire.php ]]]></description>
<dc:subject>architecture cities future play theory ubicomp via:cityofsound opensource software technology mediart hacking urbanism urban juanfreire commons public space society futurism environment sustainability activism resources sociology economics government systems law patents regulation freedom anticommons larrylessig innovation creativecommons cc capitalism modernism postmodernism remkoolhaas christopheralexander junkspace non-space advertising shopping janejacobs growth wealth well-being stephendownes social art diy make situationist security control internet wellbeing</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:6e48def9703d/</dc:identifier>
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</item>
<item rdf:about="http://leapfrog.nl/blog/archives/2008/03/02/second-order-design-and-play-in-a-pattern-language/">
    <title>Second order design and play in A Pattern Language (Leapfroglog)</title>
    <dc:date>2008-03-07T13:48:03+00:00</dc:date>
    <link>http://leapfrog.nl/blog/archives/2008/03/02/second-order-design-and-play-in-a-pattern-language/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In social software, in playful spaces, the large scale patterns cannot be designed directly, but you must be able to describe them accurately, and know how they connect to smaller scale patterns that you can design and build directly."
]]></description>
<dc:subject>play design via:migurski christopheralexander apatternlanguage architecture social socialnetworks socialsoftware</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:adf006e70751/</dc:identifier>
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</item>
<item rdf:about="http://www.amazon.com/Architecture-Achievement-Building-Patterns-Learning/dp/097967770X">
    <title>Amazon.com: Architecture for Achievement: Building Patterns for Small School Learning: Books: Victoria Bergsagel,Tim Best,Kathleen Cushman,David Stephen,Lorne McConachie,Wendy Sauer</title>
    <dc:date>2007-11-21T09:22:36+00:00</dc:date>
    <link>http://www.amazon.com/Architecture-Achievement-Building-Patterns-Learning/dp/097967770X</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Transforming public schools into learning environments that build community is critical to improving academic achievement. Architects of Achievement provide a vision and much-needed road map for changing the way we educate children in America."
]]></description>
<dc:subject>books schools schooldesign learning planning architecture design christopheralexander</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:e49ddfe4ffce/</dc:identifier>
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</item>
<item rdf:about="http://www.tuttlesvc.org/2007/07/deschooling-freedom-to-roam.html">
    <title>Tuttle SVC: Deschooling &amp; Freedom to Roam</title>
    <dc:date>2007-07-26T03:53:04+00:00</dc:date>
    <link>http://www.tuttlesvc.org/2007/07/deschooling-freedom-to-roam.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The Wikipedia entry on Paul Goodman states:

<blockquote>As a child, Goodman freely roamed the streets and public libraries of his native New York City, experiences which later inspired his radical concept of "the educative city").
This concept is best expressed in his novel The Empire City. But if we are to try to pull this take on "de-schooling" up to the present day, we need to take some broader cultural changes into effect.</blockquote>

Specifically, the collapse of young people's freedom to roam. This article from The Daily Mail nicely charts the changes experience by one family over four generations, which seems typical. Great-grandfather George, born in 1911, same as Paul Goodman, at age 8 walked six miles unaccompanied through Sheffield to fish. Today, his great-grandson Ed, also at age 8, has a permitted range of about 300 yards (the map representation of this is recommended).

If we are going to de-emphasize school, we have to explain where students are going to go and how they are going to get there, and how this will be sold politically. In the US, that is a non-trivial problem, in terms of parents' expectations, lack of public transportation, lack of public space, separation of work and residence, class segregation, etc.

The necessary components to an urban "Network of Learning" are laid out in Christopher Alexander's A Pattern Language:

<blockquote>Above all, encourage the formation of seminars and workshops in people's homes - Home Workshop (157); make sure that each city has a "path" where young children can safely wander on their own - Children In The City (57); build extra public "homes" for children, one to every neighborhood at least - Children's Home (86); create a large number of work-oriented small schools in those parts of town dominated by work and commercial activity - Shopfront Schools (85); encourage teenagers to work out a self-organized learning society of their own - Teenage Soclety (84); treat the university as scattered adult learning for all the adults in the region - University As A Marketplace (43); and use the real work of professionals and tradesmen as the basic nodes in the network - Master And Apprentices (83) ....</blockquote>

Now, I'm in favor of all this stuff, but we have to be mindful of how hard it cuts against the zeitgeist and how ill-suited our communities are to support this kind of learning. Certainly technology can support and enhance learning networks -- and I'm only thinking about primary and secondary age learners here -- but I contend that the physical network of learning is still most important, and I'll take good community-based schools over any "de-schooling" that circumscribes kids to their own houses and corporate franchises."]]></description>
<dc:subject>deschooling learning education schools alternative homeschool networks lcproject christopheralexander ivanillich paulgoodman culture society change reform</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:4bd5d8d8f4ce/</dc:identifier>
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<item rdf:about="http://www.ahartman.com/apl/patterns/apl157.htm">
    <title>157 Home Workshop [from A Pattern Language]</title>
    <dc:date>2007-07-26T03:35:31+00:00</dc:date>
    <link>http://www.ahartman.com/apl/patterns/apl157.htm</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[Wayback: http://web.archive.org/web/20080206191755/http://www.ahartman.com/apl/patterns/apl157.htm ]

"As the decentralization of work becomes more and more effective, the workshop in the home grows and grows in importance."

…

"Make a place in the home, where substantial work can be done; not just a hobby, but a job. Change the zoning laws to encourage modest, quiet work operations to locate in neighborhoods. Give the workshop perhaps a few hundred square feet; and locate it so it can be seen from the street and the owner can hang out a shingle."]]></description>
<dc:subject>christopheralexander design change homes housing work hobbies learning society urban lcproject glvo apatternlanguage unschooling deschooling studios studioclassroom decentralization schools education aplschools</dc:subject>
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</item>
<item rdf:about="http://www.ahartman.com/apl/patterns/apl084.htm">
    <title>84 Teenage Society [from A Pattern Language]</title>
    <dc:date>2007-07-26T03:33:54+00:00</dc:date>
    <link>http://www.ahartman.com/apl/patterns/apl084.htm</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[Wayback: http://web.archive.org/web/20080206192616/http://www.ahartman.com/apl/patterns/apl084.htm ]

"Teenage is the time of passage between childhood and adulthood. In traditional societies, this passage is accompanied by rites which suit the psychological demands of the transition. But in modern society the "high school" fails entirely to provide this passage."

…

"Replace the "high school" with an institution which is actually a model of adult society, in which the students take on most of the responsibility for learning and social life, with clearly defined roles and forms of discipline. Provide adult guidance, both for the learning, and the social structure of the society; but keep them as far as feasible, in the hands of the students."]]></description>
<dc:subject>christopheralexander architecture design schools education learning highschool teens adulthood maturity reform schooldesign schooling deschooling chnage policy lcproject apatternlanguage unschooling studioclassroom openstudioproject decentralization aplschools</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:c6abd6b30d30/</dc:identifier>
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<item rdf:about="http://www.ahartman.com/apl/patterns/apl083.htm">
    <title>83 Master And Apprentices [from A Pattern Language]</title>
    <dc:date>2007-07-26T03:06:15+00:00</dc:date>
    <link>http://www.ahartman.com/apl/patterns/apl083.htm</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[Wayback: http://web.archive.org/web/20080206192611/http://www.ahartman.com/apl/patterns/apl083.htm ]

"The fundamental learning situation is one in which a person learns by helping someone who really knows what he is doing."

…


"Arrange the work in every workgroup, industry, and office, in such a way that work and learning go forward hand in hand. Treat every piece of work as an opportunity for learning. To this end, organize work around a tradition of masters and apprentices: and support this form of social organization with a division of the workspace into spatial clusters - one for each master and his apprentices where they can work and meet together."]]></description>
<dc:subject>christopheralexander learning change deschooling apprenticeships work reform schools lcproject networks social society apatternlanguage unschooling mentoring mentors decentralization education aplschools</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:b0b51a6a074f/</dc:identifier>
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</item>
<item rdf:about="http://www.ahartman.com/apl/patterns/apl043.htm">
    <title>43 University As Marketplace [from A Pattern Language]</title>
    <dc:date>2007-07-26T03:04:55+00:00</dc:date>
    <link>http://www.ahartman.com/apl/patterns/apl043.htm</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[Wayback: http://web.archive.org/web/20080206191631/http://www.ahartman.com/apl/patterns/apl043.htm ]

"Concentrated, cloistered universities, with closed admission policies and rigid procedures which dictate who may teach a course, kill opportunities for learning."

…

"Establish the university as a marketplace of higher education. As a social conception this means that the university is open to people of all ages, on a full-time, part-time, or course by course basis. Anyone can offer a class. Anyone can take a class. Physically, the university marketplace has a central crossroads where its main buildings and offices are, and the meeting rooms and labs ripple out from this crossroads - at first concentrated in small buildings along pedestrian streets and then gradually becoming more dispersed and mixed with the town."]]></description>
<dc:subject>christopheralexander learning education schools schooldesign schooling lcproject deschooling reform change alternative design networks apatternlanguage decentralization aplschools</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:8dbf3f294bab/</dc:identifier>
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<item rdf:about="http://www.ahartman.com/apl/patterns/apl085.htm">
    <title>85 Shopfront Schools [from A Pattern Language]</title>
    <dc:date>2007-07-26T03:00:05+00:00</dc:date>
    <link>http://www.ahartman.com/apl/patterns/apl085.htm</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[Wayback: http://web.archive.org/web/20080206191750/http://www.ahartman.com/apl/patterns/apl085.htm ]

"Around the age of 6 or 7, children develop a great need to learn by doing, to make their mark on a community outside the home. If the setting is right, these needs lead children directly to basic skills and habits of learning."

…

"Instead of building large public schools for children 7 to 12, set up tiny independent schools, one school at a time. Keep the school small, so that its overheads are low and a teacher-student ratio of 1:10 can be maintained. Locate it in the public part of the community, with a shopfront and three or four rooms."]]></description>
<dc:subject>christopheralexander schools schooldesign reform change lcproject learning organizations community urban design teaching children networks apatternlanguage studioclassroom unschooling deschooling openstudioproject paulgoodman georgedennison decentralization education aplschools</dc:subject>
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<item rdf:about="http://www.ahartman.com/apl/patterns/apl086.htm">
    <title>86 Children's Home [from A Pattern Language]</title>
    <dc:date>2007-07-26T02:51:16+00:00</dc:date>
    <link>http://www.ahartman.com/apl/patterns/apl086.htm</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[Wayback: http://web.archive.org/web/20080206191755/http://www.ahartman.com/apl/patterns/apl086.htm ]

"The task of looking - after little children is a much deeper and more fundamental social issue than the phrases "babysitting" and "child care" suggest."

…

"In every neighborhood, build a children's home - a second home for children - a large rambling house or workplace - a place where children can stay for an hour or two, or for a week. At least one of the people who run it must live on the premises; it must be open 24 hours a day; open to children of all ages; and it must be clear, from the way that it is run, that it is a second family for the children - not just a place where baby-sitting is available."]]></description>
<dc:subject>children parenting teaching schools childcare learning homes lcproject society relationships christopheralexander patterns design apatternlanguage unschooling deschooling decentralization education aplschools</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:082981c6f507/</dc:identifier>
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<item rdf:about="http://www.ahartman.com/apl/patterns/apl057.htm">
    <title>57 Children In The City [from A Pattern Language]</title>
    <dc:date>2007-07-26T02:49:11+00:00</dc:date>
    <link>http://www.ahartman.com/apl/patterns/apl057.htm</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[Wayback: http://web.archive.org/web/20080206191654/http://www.ahartman.com/apl/patterns/apl057.htm ]

"If children are not able to explore the whole of the adult world round about them, they cannot become adults. But modern cities are so dangerous that children cannot be allowed to explore them freely."

…

"As part of the network of bike paths, develop one system of paths that is extra safe---entirely separate from automobiles, with lights and bridges at the crossings, with homes and shops along it, so that there are always many eyes on the path. Let this path go through every neighborhood, so that children can get onto it without crossing a main road. And run the path all through the city, down pedestrian streets, through workshops, assembly plants, warehouses, interchanges, print houses, bakeries, all the interesting "invisible" life of a town - so that the children can roam freely on their bikes and trikes."]]></description>
<dc:subject>children cities safety learning adolescence exploration adulthood design urban bikes life lcproject christopheralexander architecture society thechildinthecity apatternlanguage unschooling deschooling decentralization schools education aplschools</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:2e5f8726258a/</dc:identifier>
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<item rdf:about="http://www.ahartman.com/apl/patterns/apl018.htm">
    <title>18 Network Of Learning [from A Pattern Language]</title>
    <dc:date>2007-07-26T02:26:07+00:00</dc:date>
    <link>http://www.ahartman.com/apl/patterns/apl018.htm</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[Wayback: http://web.archive.org/web/20080206192450/http://www.ahartman.com/apl/patterns/apl018.htm ]

"In a society which emphasizes teaching, children and students - and adults - become passive and unable to think or act for themselves. Creative, active individuals can only grow up in a society which emphasizes learning instead of teaching."

…

"Instead of the lock-step of compulsory schooling in a fixed place, work in piecemeal ways to decentralize the process of learning and enrich it through contact with many places and people all over the city: workshops, teachers at home or walking through the city, professionals willing to take on the young as helpers, older children teaching younger children, museums, youth groups traveling, scholarly seminars, industrial workshops, old people, and so on. Conceive of all these situations as forming the backbone of the learning process; survey all these situations, describe them, and publish them as the city's "curriculum"; then let students, children, their families and neighborhoods weave together for themselves the situations that comprise their "school" paying as they go with standard vouchers, raised by community tax. Build new educational facilities in a way which extends and enriches this network."]]></description>
<dc:subject>deschooling education history learning networks lcproject books christopheralexander ivanillich architecture compulsory compulsoryschooling apatternlanguage unschooling decentralization schools aplschools</dc:subject>
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<item rdf:about="http://www.ahartman.com/apl/set.htm">
    <title>A Pattern Language by Christopher Alexander [full text with hyperlinks]</title>
    <dc:date>2007-07-26T02:26:04+00:00</dc:date>
    <link>http://www.ahartman.com/apl/set.htm</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[Wayback: http://web.archive.org/web/20080101064155/http://www.ahartman.com/apl/set.htm ]

[Now on the Internet Archive: https://archive.org/details/APatternLanguage ]]]></description>
<dc:subject>christopheralexander architecture design language maps nature patterns philosophy sustainability space symbols lcproject usability books tools apatternlanguage mapping</dc:subject>
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<item rdf:about="http://en.wikipedia.org/wiki/Pattern_language">
    <title>Pattern language - Wikipedia</title>
    <dc:date>2007-07-26T02:25:57+00:00</dc:date>
    <link>http://en.wikipedia.org/wiki/Pattern_language</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A pattern language is a method of describing good design practices within a field of expertise. The term was coined by architect Christopher Alexander and popularized by his book A Pattern Language. Advocates of this design approach claim that ordinary people can use it to successfully solve very large, complex design problems.

Like all languages, a pattern language has vocabulary, syntax, and grammar—but a pattern language applies to some complex activity other than communication. In pattern languages for design, the parts break down in this way:

• The language description—the vocabulary—is a collection of named, described solutions to problems in a field of interest. These are called "design patterns." So, for example, the language for architecture describes items like: settlements, buildings, rooms, windows, latches, etc.

• Each solution includes "syntax," a description that shows where the solution fits in a larger, more comprehensive or more abstract design. This automatically links the solution into a web of other needed solutions. For example, rooms have ways to get light, and ways to get people in and out.

• The solution includes "grammar" that describes how the solution solves a problem or produces a benefit. So, if the benefit is unneeded, the solution is not used. Perhaps that part of the design can be left empty to save money or other resources; if people do not need to wait to enter a room, a simple doorway can replace a waiting room.

• In the language description, grammar and syntax cross index (often with a literal alphabetic index of pattern names) to other named solutions, so the designer can quickly think from one solution to related, needed solutions, and document them in a logical way. In Alexander's book, the patterns are in decreasing order by size, with a separate alphabetic index.

• The web of relationships in the index of the language provides many paths through the design process.

This simplifies the design work, because designers can start the process from any part of the problem they understand, and work toward the unknown parts. At the same time, if the pattern language has worked well for many projects, there is reason to believe that even a designer who does not completely understand the design problem at first will complete the design process, and the result will be usable. For example, skiers coming inside must shed snow and store equipment. The messy snow and boot cleaners should stay outside. The equipment needs care, so the racks should be inside. etc."]]></description>
<dc:subject>architecture design development education grammar language linguistics patterns reading reference process lcproject theory christopheralexander apatternlanguage</dc:subject>
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