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    <title>When art dares us to break a cardinal museum rule | Aeon Videos</title>
    <dc:date>2026-06-12T09:33:22+00:00</dc:date>
    <link>https://aeon.co/videos/when-artworks-dare-audiences-to-break-a-cardinal-museum-rule</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["One of the cardinal rules of museum-going is that art should be enjoyed from a comfortable distance and never touched. However, in the 1960s, a cohort of artists began inviting audiences to interact with, and thus alter, their works. This included the Japanese artist Yoko Ono, whose Painting to Be Stepped On (1960-61) was, as the title explicitly states, designed to be trampled.

In this instalment of the Art and the Senses short documentary series from the Museum of Modern Art (MoMA) in New York City, which interrogates how we encounter art beyond sight, Ono’s participatory piece becomes a lens through which to explore the inherent tension between artists, museums and audiences when touch is invited. Featuring interviews with museum curators and scenes from MoMA’s long-running touch tours, where educators guide visitors with visual impairments through works by feel, the film prompts viewers to consider: if art is a form of communication, what does touch allow us to say to one another?"

[direct link to video:

"“Don’t Touch the Art?” How Yoko Ono Challenged a Museum Taboo"
https://www.youtube.com/watch?v=A-4o_syR3Ew

"Of all the senses, touch is the biggest taboo in a museum. But what if allowing touch is the only way to truly experience the work?

In our latest episode of Art and the Senses, we follow two stories. The first shows how Yoko Ono challenged the rules of art in her "Painting to Be Stepped On" (1960), a piece of canvas laid on the floor, asking viewers to touch it. The second takes us on a “touch tour,” a long-running Access program at MoMA in which educators lead visitors who are blind or have low vision through the galleries to experience works through touch, a sense that shapes perception, memory, and emotional connection.

Hear from Ono, John Lennon, curators, conservators, artists, and museum educators as they explore one of the most powerful and charged senses. As Connor Monahan, Ono’s studio director says, “Touch is something that creates connection, and connection creates communication, and communication is what people need to create peace.”"]]]></description>
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    <title>Heritage Exists Beyond Humankind - NOEMA</title>
    <dc:date>2026-06-11T21:33:55+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["From architectural traditions to ancient courtship rituals, evidence of animal cultures is overwhelming but underacknowledged."]]></description>
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<item rdf:about="https://2ndbreakfast.audreywatters.com/at-what-cost/">
    <title>At What Cost?</title>
    <dc:date>2026-06-05T09:42:43+00:00</dc:date>
    <link>https://2ndbreakfast.audreywatters.com/at-what-cost/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["“What Do I Need To Get Done That I Don't Have To Think About?” asks historian Timothy Burke, pondering about the sorts of “mindless tasks” he’s supposed to gleefully hand over to “AI.” “This rhetoric drives me nuts because it is frequently offered without concrete existing examples,” he writes. “It’s always a vague, futureward offer made with no evident knowledge about what it is that most people actually do in work or in everyday life. As if, perhaps, the pitch is coming from billionaires who don’t have to do anything tedious except perhaps to order all those kinds of tasks to be done.”

It is mind-boggling to me that anyone, but especially the teachers’ labor union, would argue that any work an educator does is “mindless” or menial, that any work an educator does is the kind of task that one should automate if they don’t want to have to think about it. I’m not saying that teachers aren’t overworked -- good grief. Rather, I want to remind people that software is not a substitute for the kind of structural change necessary to improve everyone’s lives, in and around the classroom.

The kinds of tasks that I hear teachers being encouraged to offload to “AI” -- grading, lesson planning, communication with students and parents, design of handouts and other classroom material, IEPs -- are actually constitutive of the very work. These tasks -- and yes, some of them can be burdensome, time-consuming, annoying as hell -- are how you come to know the content, the community, the classroom, yourself and others. Nothing about teaching and learning should be thoughtless or careless the way in which “AI” promises thoughtlessness and carelessness as-a-service. Education isn’t comprised of tasks that should be automated; this isn’t work that needs to be made faster and cheaper. Teaching and learning are not something to be optimized or engineered like machinery, turned into the very “factory model of education” that Silicon Valley has spent decades inventing and positioning against.

If we’re worried about what the push-button classroom will do to students, we should probably stop demanding teachers become button-pushers as well."]]></description>
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    <title>The Right Tool for the Right Hands - by Andrew Cantarutti</title>
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    <link>https://walledgardenedu.substack.com/p/the-right-tool-for-the-right-hands</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Why the Same Tool Can Help a Teacher and Harm a Student"

[via:
https://2ndbreakfast.audreywatters.com/at-what-cost/ ]]]></description>
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<item rdf:about="https://www.theatlantic.com/culture/2026/05/typo-ai-trend-human/687237/">
    <title>The Typo Vibe Shift - The Atlantic</title>
    <dc:date>2026-05-27T08:14:04+00:00</dc:date>
    <link>https://www.theatlantic.com/culture/2026/05/typo-ai-trend-human/687237/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["To some, they’re no longer a sign of laziness but proof of human touch."

[archived:
https://archive.is/GSP0W ]

"Toward the beginning of the 2002 film Secretary, a domineering lawyer (played by James Spader) barges into the office of his assistant (Maggie Gyllenhaal) with evidence of a work infraction: a memo she has written that has “three typing errors.” Spader’s character spits out a reprimand. “Do you know what this makes me look like to the people who receive these letters?”

Setting aside that his screed turns out to be foreplay, Spader’s character was channeling a widespread cultural revulsion: Typos were the ultimate shorthand for careless work. A spelling mistake was proof that the writer hadn’t bothered putting much effort into a piece of correspondence, that their instructions or advice shouldn’t be taken seriously—and perhaps that the recipient shouldn’t invest time in reading their note at all.

More than two decades later, as AI-generated writing has flooded workplaces, social media, and dating apps, old hallmarks of sloppiness—typos chief among them—are getting a new gloss.

Some job applicants are intentionally adding typos to their cover letters to prove that they, and not an AI program, wrote them. Celebrities and CEOs are sending out error-ridden emails and Instagram Stories, and instead of getting a scolding, they are praised for sounding authentic. On some dating apps, where people are, somewhat absurdly, prompted to compose their profiles with AI, typos are apparently no longer an automatic repellant. Nicole Ellison, a University of Michigan professor whose 2006 study showed that dating profiles with spelling mistakes turn people off, now thinks people are warming to the Tinder typo. “A typo maybe signals that you actually do care,” Ellison told Time recently, “because you took the time to write it yourself.” A 2024 study even found that people view customer-service chatbots more warmly when they make and correct errors: A spelling mistake, it seems, is a kind of anthropomorphizing event.

A peculiar reconfiguration of what people consider careless writing is taking place. Although typos and other mistakes don’t suddenly mean that a piece of writing is good or praiseworthy, to some people, they are at least signs that it is worth reading. On a base level, many of us are willing to invest time in reading a long email if we sense that someone actually wrote it, line by line.

***

In England’s early-modern period, starting around the 1500s, readers understood typos to be inevitable technological blunders. Books were produced collaboratively; writers sent off handwritten manuscripts to printers, who transposed them onto a printing press before setting them to paper. In the process, errors were often introduced.

Authors and editors cataloged these mistakes in “errata lists,” paratextual documents that they slipped into the books after publication—a last-ditch attempt to control the reception of their work. In these documents, they might lambaste their printers to explain the circumstance of mistakes, Alice Leonard, a professor at Coventry University who wrote about typos in Error in Shakespeare, told me. Authors would say, “I wasn’t able to be in the printing house at the time of printing,” Leonard said, or even blame the printer and claim that “the printer was drunk, or the printer was absent, or the printer is useless.” Instead of diminishing the book’s validity, errata lists lent an air of credibility; at least, the thinking went, someone had taken the time to point out what was wrong.

Some writers reveled in printing missteps. James Joyce, whose Ulysses contained more than 200 spelling or grammatical errors in an early edition, called his typos artful experiments in language, “beauties of my style hitherto undreamt of.” By that time, though, he was likely already out of step with his peers: The widespread dissemination of typewriters seemed to recast the typo as a hallmark of individual laziness. With typewriters—and, later, personal computers—printed mistakes became a product of the writer’s failure to read their work closely.

Today, of course, anybody can deliver supposedly clean writing by simply funneling their text through AI, which will churn out a version rife with strangely recurring words (delve), opening interjections (Here’s the thing:), and eerie grammar that’s almost too precise for a typical written exchange. The technological development is prompting people to embrace the old understanding of typos, forgiving misspellings as inevitable errors rather than treating them with scorn.

Even for celebrities, the occasional typo in a public statement is sometimes taken as proof that they are speaking from the heart. This spring, the singer Zara Larsson, who made an offhand remark in an interview that angered Taylor Swift fans, posted a defense in an Instagram Story that included at least two typos (among them a misspelling of physical as psychical). Her statement, free of any trace of a publicist or ChatGPT, came across as sincere. “I like this post because it’s littered with typos,” a host of the celebrity-commentary podcast Who Weekly noted at the time. “You can tell she wrote this herself.”

And no one seems to be accusing Donald Trump of writing his error-ridden Truth Social statements with AI. His press office has suggested that spelling mistakes are evidence of his excellence: A spokesperson for the White House recently told The Wall Street Journal, in response to a question about his frequent typos, “President Trump is the greatest and most authentic communicator in the history of American politics.”

Gone, apparently, are the days when the country’s most powerful leaders are expected to deliver flawless written communications. In an email released with the Epstein files, Peter Thiel called Davos, the Swiss town that hosts the World Economic Forum, “Davis,” according to the Journal. In a text that was made public in a Securities and Exchange Commission filing, Paramount Skydance CEO David Ellison referred to David Zaslav, the CEO of the company he was in the process of acquiring, as “Daivd.” And Jack Dorsey, the CEO of the payment app Block, sent an all-staff email about layoffs without capital letters. Business Insider recently went as far as to proclaim that typos are “the new status symbol” for corporate executives.

These executives may not all be thinking about authenticity; a stray typo could be an innocent flub, or it could simply underscore how little they care. But these moments of textual slippage are oddly refreshing amid the general AI overload. More than half of English-language LinkedIn posts are likely written with AI, according to a study by an AI-detection start-up, and so are many of those “feel good” posts that dominate Instagram and Facebook. A Brookings Institution survey last year of more than 1,000 adults found that 35 percent of respondents with a bachelor’s degree used AI to write or edit documents at work. Peter Cardon, a professor of business communication at the University of Southern California who researches AI in the workplace, has been surveying more than 420 randomly selected “knowledge workers” every six months since 2023. More than half of them, he told me, use AI “at least weekly” to write communications such as emails.

That these AI-generated emails invariably arrive with tidy spelling and grammar does not mean they are warmly received. Office workers have told Cardon that, on a pure prose level, AI-generated emails or project statements are easier to read than the average person’s writing style. Yet, according to Cardon, people are ultimately less likely to act on AI-generated emails. A 2024 Journal of Communication study found that people may engage less with narratives that they think are written with AI—a result that squares with Cardon’s own research about workplace interactions. If an employee suspects that their manager, for instance, is using AI, “they’re less likely to think that person is sincere; they’re less likely to think that person is caring,” Cardon said. “They’re even less likely to think that person is competent.” We know what our colleagues sound like, and we can tell when they send out, say, a thank-you note that they didn’t actually write. So what’s the point of clear prose if you don’t feel any more encouraged by the end of it?

This is not to say that everyone has let go of their rancor for typos. They may still be, to many, a paradigmatic writing sin. But for others, the typo resurgence could be clearing the way for the resuscitation of other, old-school symbols of sloppy writing. Perhaps people won’t turn up their nose as quickly at sentences with extraneous prepositions, verbs that disagree with their subjects, or adjectives where they don’t belong. Maybe overwrought prose or sentences loaded with adverbs will one day draw a little less derision.

Across history, hawkers of new communications technologies have expressed a desire to smooth out and speed up human conversation. But their products have a way of estranging their authors from the final output: Printing presses inserted errors that authors themselves didn’t make, and now AI systems create communiqués that sound nothing like the person sending them.

What many people are starting to look for in written communications, whether they’re from a co-worker or a pop star, is voice. They want to hear the distinct cadences of a CEO, an influencer, or a celebrity, so they can believe that they are reading something genuine. Centuries ago, authors wrote errata lists for the same reason job applicants intentionally place typos in their cover letters today—to resist the universalizing force of new technology, and to prove that there is a real human behind their work."]]></description>
<dc:subject>errors mistakes typos writing howwewrite 2026 laziness humanism human michaelwaters nicoleellison perfection errata aliceleonard history jamesjoyce zaralarsson petercardon sloppiness humans ai artificialintelligence spelling punctuation care carelessness socialmedia communication</dc:subject>
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<item rdf:about="https://chrishedges.substack.com/p/a-discussion-on-the-new-novel-palaces">
    <title>A Discussion on the New Novel 'Palaces of the Crow' (with Ray Nayler) | The Chris Hedges Report</title>
    <dc:date>2026-05-23T05:19:01+00:00</dc:date>
    <link>https://chrishedges.substack.com/p/a-discussion-on-the-new-novel-palaces</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In his new book, “Palaces of the Crow,” Ray Nayler examines human nature through the lens of caring and community amidst the often hidden horrors of World War II."

...

"“We tell the stories that perpetuate the narrative or the myth we want, and we erase the others,” Chris Hedges states in this interview with Ray Nayler about his new book, “Palaces of the Crow,” which centers around four teenagers from varying backgrounds who struggle to survive during World War II. The war, Nayler says, fundamentally reshaped the world geopolitically, technologically and socially in ways that have profoundly impacted the environment in which we live today. Critical lessons from that moment in time are being lost, with media and governments covering up the deep and long-lasting wounds inflicted upon tens of millions of people. Nayler says that “We can’t move away from that time period before understanding it.”

During World War II people were trapped in unimaginably horrible circumstances and were forced to make difficult, and at times self-sacrificial, decisions. The story of the “ways in which people came together to protect their neighbors, to protect family members, to protect friends, to protect strangers” is rarely told, Nayler says.

In Nayler’s novel, crows play an essential role in the story. Like humans, crows are social animals. He describes the crows’ niche as the flock and the flock as a type of organism whose niche is the forest, much like the human’s niche is society and our society’s niche is the world. Contrary to their typical association with death and destruction, Nayler utilizes them as “a symbol of cooperation and group living and non-violence.” From this viewpoint, one sees that human connection, cooperation, nonviolence and mutual aid are fundamental to survival.

The theme of connection, “a primal sense of togetherness,” is central to the story of the four teenagers thrown together under hostile conditions. This connection allows people, and other animals, to find common ground and get along despite their different cultures. Civilization, which Nayler portrays as “being inside a painted box and trying to ignore what’s out there,” is an obstacle to connection that prevents us from recognizing reality. We erase the reality that humans are social, nonviolent, interconnected and caring beings at our own peril."

...

"Ray Nayler: Well, in a way, this book for me is a kind of response to a certain way of seeing human nature, right? I was very surprised when I found out that William Golding’s “Lord of the Flies” was based on a real event. That there really was a group of shipwrecked boys who survived for a long time on an island alone. They all went to a boarding school, right? And their teachers were not with them, so they were forced to form a society on this island and cooperate and find some way through. The difference between the book and reality is that in reality, nobody died. The boys divided the chores up between themselves, set up housekeeping, and lived very peacefully on that island together in a state of mutual aid and cooperation.

But that’s not the story that gets told in Lord of the Flies, of course. The story that gets told in Lord of the Flies is one of the strong against the weak, and this sort of perverted miniature version of the society that William Golding perceived us as living in in his day. Golding responds to that criticism in an interesting way and, at the contemporary moment when he wrote the Lord of the Flies, he says, “Well this is not a story about those boys. This is a story about British schoolboys and how they would form a society on an island.” And I take that point, but at the time, I think, there’s so many books that are written about people destroying one another in times of adversity. And one of the things that’s forgotten about World War II, for example, is that probably most of the people involved in World War II tried to protect both themselves and other people around them. And many, many people in World War II actually sacrificed their lives to protect other people, knowingly gave their lives up in order to shield other people from oppression. And that’s a story that we don’t talk about, I think, enough about the ways in which people came together to protect their neighbors, to protect family members, to protect friends, to protect strangers."

...

"Chris Hedges: I know from your wonderful book about the octopus that you probably didn’t make up anything about these crows. But set against this horror, and it is a horror that these four teenagers are attempting to hide from and survive through, is our relationship to the animal, to animals, in this particular case, crows. And one of the things I found interesting is that they kind of live in this underground shelter that had been previously occupied by a veteran of World War I and a hermit who had been very, very kind to the flocks of crows in the forest. And it raises that question of whether there was some kind of reciprocity. But I want you to talk about the use of crows that are a constant theme in the book. And at the end, I won’t spoil it, but I mean, there becomes a decision by one of them, I mean, to risk their life to save the crows that are trying to save her.

Ray Nayler: I think Corvids are fascinating. And crows, in particular, but other Corvids like ravens and rooks. One of the things that’s really interesting about them for me is that within the space that humans create, this very damaged space, urban spaces and suburban spaces and all of the spaces in which we’ve sort of invaded nature to some extent, many animals have been destroyed by that movement into nature by human beings. Crows, on the other hand, are one of the groups of animals whose numbers have increased along with humans and who seem very suited to taking advantage of our damaged liminal spaces.

I think we have a strong association with crows and negativity, right? We see their call as a sign sometimes of death, right? They’re associated with disease and war and all of these other things, but I think precisely because when humankind has gone into battle, historically crows have been there to take advantage of the food that we leave behind for them on the battlefield, right? And so, crows are creative and intelligent creatures themselves, of course. And these crows in this book are sort of an extension just of the tool use and intelligence that crows have. And crows are also an animal that has a direct weaving relationship with human beings. They’ve been with us as a symbol, probably throughout our entire history. We’ve, I think, learned a lot from them. And they learn from us. They watch us do things and imitate us. They exchange gifts with us. They remember our faces. They’ve clearly evolved alongside us for a long time.

I was on the beach with my daughter, and we were tide pooling and we were sort of standing there looking at some things. And I saw the crows come down off of the sea cliffs and start gleaning from the tide pools. And I asked the ranger what the crows were doing there because you don’t usually see crows right at the seashore. They’re usually driven away by gulls. And the ranger said, “Well, there was a student group here. There were children. It was a kindergarten group. And the crows know that when the children come through the tide pools, they’re not very careful about where they put their feet and they kill a lot of small animals and snails and things. And so, the crows watch from the forest above the beach, and they wait for children to come through the tide pools and then they go and they pick up what the children have left behind.” And I thought, that’s such a good summation of what much of the crow-human relationship has been historically. We make a mess. The crows take advantage.

But there’s also in the book, mutual care that emerges between the humans and the crows. And this is something that we see with human-animal relationships. And you see it with crows. People who treat injured birds, especially the more intelligent species like Corvids, will often find that they’ve gained a lifelong friend, right? And that bird will introduce them to other birds from their flock and soon they have a relationship with a whole group of birds. And so that thread of care that proceeds from the man who takes care of some crows and is kind to them, and then the children who come along and need help and the crows give it to them, and then later in the book, what the adults will do for the crows. All of that is for me a way of showing how care can move through species, through generations and build some kind of a system of care, right? Grow and grow, if it’s given that space to grow."

...

"Ray Nayler: You know, again, crows are an interesting species. They can be cruel. They can seem cruel to us. They certainly have these famous moments of having trials of other crows and for whatever reason deciding to kill one of their number and it’s completely unclear to us from the outside. No biologist can tell you why this happens, what has been done, because we don’t understand what their culture is and what the violation might have been. But crows show concern for one another, for the injured, for the weak, and they will protect a wounded crow. They will protect a fledgling fallen from the nest against predation. Crows will band together to drive off predators, even when those predators are not a direct threat to them. They will do it just for the sake of other crows, of other members of their group. And they risk their lives to do this. Driving a hawk off is a dangerous activity and it puts one at risk. And so, to do that as a crow, not for the sake of oneself, but for the sake of the flock, really shows the sort of mentality that exists. And I use that word in that exact sense of mentation and a sort of vision of the world or a picture of the world. In the crows’ picture of the world, it is worth risking one’s life for the other virtually at all times.

Chris Hedges: Well, in the book, they risk their lives for the children.

Ray Nayler: Yes. And I think that the implication is that in some way they’ve been able to extend this care out to the children because they have formed a relationship with one of them, Neriya, who has for many seasons been playing with them and interacting with them and building a kind of friendship with them. And so, on that foundation and on the foundation of the relationship that they had with this man before, they have a reason to extend that care to an interspecies level."

[Direct link to video:
https://www.youtube.com/watch?v=hjZ35_Rin3U

"(0:00) Intro  
(2:25) Why WWII? 
(4:21) Clash of totalitarians 
(6:13) The four characters 
(10:19) The symbology of crows 
(15:58) Karma and resurrection 
(19:46) Kropotkin’s naturalism 
(25:04) The complexity of crows
(27:53) Transgenerational communication 
(30:59) Rootlessness and evil 
(33:03) Human-animal communication 
(38:55) The myth of childhood 
(44:05) The forgotten history of WWII
(51:21) Trauma of veterans 
(52:11) Outro"]]]></description>
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<item rdf:about="https://theamericanvandal.substack.com/p/afteropenai?triedRedirect=true">
    <title>After OpenAI (Vandal Live at Wake Forest Humanities Institute)</title>
    <dc:date>2026-05-14T04:33:50+00:00</dc:date>
    <link>https://theamericanvandal.substack.com/p/afteropenai?triedRedirect=true</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Apple Podcasts | Spotify

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

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

Featured Guests

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

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

Episode Bibliography

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

McKenzie Wark, Capital Is Dead: Is This Something Worse? (Verso, 2019)"]]></description>
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    <title>How Physics is Like Poetry with Chanda Prescod-Weinstein - YouTube</title>
    <dc:date>2026-05-07T04:25:48+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["When the world gets to be too much, contemplating the endless wonder and beauty of the cosmos can be a huge relief. After all, we’re insignificant in the grand scale of space and time. But cosmic thinking can also teach us so much about ourselves. This week, Adam sits with Chanda Prescod-Weinstein, professor of physics and faculty member in women’s and gender studies at the University of New Hampshire, to talk about the truths we uncover about ourselves when we search for the truths of the universe. Find Chanda’s new book, The Edge of Space-Time: Particles, Poetry, and the Cosmic Dream Boogie"]]></description>
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<item rdf:about="https://open.spotify.com/episode/11zlpahmklfgr8YOUrtLnY">
    <title>Sara Hendren: Who Is the Built World Actually Built For? - Art of Inquiry | Podcast on Spotify</title>
    <dc:date>2026-05-05T14:11:09+00:00</dc:date>
    <link>https://open.spotify.com/episode/11zlpahmklfgr8YOUrtLnY</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Sara Hendren didn't start out in engineering. She started as a visual artist, then moved into cultural history, studying objects, artifacts, and what they say about the world that made them. Then life brought her into pediatric spaces filled with a new kind of object: gadgets and tools designed for a child's body, yes, but also doing quiet therapeutic work, covered in butterflies and bugs, useful and expressive all at once. She found herself asking: what is an object broadcasting beyond its user? What does it mean that eyeglasses get sold as fashion while hearing aids are hidden away as clinical? That was the moment everything snapped together, her training in the history of artifacts, the politics of disability, and the material culture of prosthetics all converging at once. In this free-flowing conversation, Sara walks us through the space between mechanical design and design for expression, why the logical and meticulous side of making art and the creative side of meaningful engineering are really the same instinct. As the world asks more and more from its engineers, Sara brings it all back to a question that feels more urgent than ever: can a designed object change not just how we move through the world, but how we see it?"

[via:
https://ablerism.micro.blog/2026/04/29/i-had-fun-speaking-on.html

"I had fun speaking on the Art of Inquiry, a podcast created by two Northeastern engineering students interested in the arts and humanities. My strange career path, my mentor Krzysztof Wodiczko introducing me to interrogative design, raising a child with Down syndrome, studio + lab culture, more."]]]></description>
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    <title>We Are (Still) Living in the Long Boring</title>
    <dc:date>2026-04-24T03:38:52+00:00</dc:date>
    <link>https://freddiedeboer.substack.com/p/we-are-still-living-in-the-long-boring</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I have really been trying to avoid talking about LLMs, or if you must, AI. But things have gotten kind of weird lately. There’s an unsettled quality to the discourse right now; we were briefly in “It’s cringe to believe in AI,” now we’ve swung back to “It’s cringe not to believe in AI,” but no one seems to share the same conception of what believing in AI entails. The influence of programming looms large, as it has over the culture writ large for some time. We were in another lull of disappointment in what LLMs can do, and then Claude Code came out, and suddenly everyone’s promising us asteroid mines and radical life extension and abundant clean energy again. But this is a category error: none of those things can be achieved with code.

The most telling thing about the LLM moment is what this technology is actually good at. LLMs write code, generate images, produce music, summarize documents, draft prose… which is to say, they have achieved mastery over the exact domains that were already, by any sane measure, overprovisioned. Was anyone saying that we didn’t have enough digital writing, images, videos, music, video games, or applications, a few years ago? The core triumph of technological growth is taking scarcity and creating abundance. Well, LLMs create an abundance, that’s for sure. But there was already an abundance of text, online, and an abundance of images, and there’s some insane stat like 24 hours of video gets uploaded to YouTube every second or whatever, and yes, there has been an abundance of code, of programs, of apps. And before we got these fancy new tools to produce more code, there wasn’t a lot of people saying “Gee, what we need is more apps, the app store is too empty.”

The internet in 2022, before the ChatGPT wave broke, already contained more text than any human being could read in ten thousand lifetimes, more images than any eye could see, more music than any ear could hear. When I was a younger man, the get-rich-quick scheme du jour was to create the next great iPhone app, which led to a world of smartphone apps so wildly overserved that we all got tired of apps and no one has sincerely gotten excited about a new one in like ten years. And now… we get more. The scarcity that these tools have abolished, in other words, was not a scarcity anyone was actually suffering from. We did not need more “content”; we did not need to produce digital entertainments at a faster pace. We needed (and still need) cheaper energy, more housing, better cancer treatments, functional mass transit, and a replacement for the internal combustion engine people actually want to use. What we received instead was a machine that can write a cover letter in four seconds and generate a photorealistic image of SpongeBob jackin it. The question of whether this constitutes civilizational transformation should answer itself. Right?

This is the “bits are easy, atoms are hard” problem in its starkest form. Every task LLMs perform (some of which they do pretty well, like help write code) happens on screens, in files, in the virtual world that computation has always occupied. And the lesson of the last fifty years of digital technology is that software’s limits are the limits of the screen itself. Code cannot insulate your house; no algorithm has ever laid a water pipe; the internet has not built a single mile of high-speed rail. What our current stagnation shows, collectively, is that the improvements in material human life that matter the most - abundance in warmth, in calories, in clean water, in physical safety, in hours of freedom from labor - were all achieved by technologies that operated on atoms: steel, concrete, copper wire, chlorine, penicillin. The digital revolution produced real and genuine gains within its own domain, but it never breached that membrane between the virtual and the physical, and LLMs show no signs of doing so either.

Claude Code has genuinely transformed how programmers write software, which is great, but also largely beside the point: the biggest technological lessons of the 21st century are about the limits of code.

You have not heard any of the many, many excitable AI maximalists in the media address this reality, the bits vs atoms barrier, because they have no response that can preserve their intense attachment to the idea that the world is about to change forever. So they resolutely ignore this basic reality: most of the world is not computers. Most of your life is dependent on technologies other than computers. Inconveniently, we also have few arenas of human endeavor that are seeing rapid development other than in computing.

And so the grander promises (curing cancer, cracking fusion, colonizing Mars, achieving material abundance through AI-directed science) function less as predictions than as a kind of promissory theology, perpetually redeemable in a future that recedes as you approach it. The actual connection between a model that autocompletes code and a cure for pancreatic cancer is speculative in the most precise sense: the sense of having no demonstrated mechanism. AI has produced real if modest contributions to protein folding and drug candidate screening. These are genuinely good things. But the leap from “AlphaFold is sometimes useful to structural biologists” to “we are on the threshold of defeating disease” is not an inference supported by evidence but rather a narrative that a certain kind of mind finds emotionally necessary. And when you look at the pattern of these promises historically - fusion has been twenty years away for seventy years, the paperless office was supposed to arrive with the PC, every home will soon have a large 3D printer that will provide them with the plastic goods they once bought at Walmart - the most responsible explanation is not that the breakthrough is imminent but that each generation of technologists, confronting the gap between what their tools can do and what they wish they could do, fills that gap with imagination and calls it the future.

Dee mentions Ray Kurzweil and calls him prescient.

<blockquote>Ray Kurzweil was prescient about many things, and one of them is this: the merger has started. He predicted the outer layers of our neocortex would be wired to the cloud by the 2030s, extending human thought the way the last round of neocortical expansion produced us. But think carefully about what consumer technology alone already does. (And that’s just CONSUMER technology.) We have built ourselves a second nervous system.</blockquote>

“We have built ourselves a second nervous system”! This is the kind of sentence that sounds like revelation and means, on inspection, that you can look things up very quickly on your phone. We have indeed built ourselves a very fast library. That library has caused a lot of unhappiness, but certainly it’s a remarkable technological achievement. That achievement did not, however, eliminate tuberculosis.

And while we’re talking about Kurzweil and nervous systems, we should take time to point out his fundamental misapprehension of that system. Kurzweil has always had one goal, above all others: to avoid death. As a means to achieve this ambitious project, he has repeatedly invoked the desire to “upload” his consciousness to a computer. But this is folly: there is no consciousness that is distinct from the brain that houses it. Consciousness is brain, is tissue, is cells, is wetware. There is no discrete program that is the self that can be extracted from the brain and deposited into a conveniently durable chassis. To imagine a consciousness that can be housed on a floppy disc is to participate in a dualist fantasy of the kind that should have died out hundreds of years ago. Kurzweil has had this pointed out to him many times, but his desire to live forever apparently overwhelms his more rational faculties. The fantasy wins.

Dee dismisses “techno-pessimists” as people trying to stop something that has already happened. (Jasmine Sun goes with “AI populists,” a term I find a little inscrutable.) Perhaps I am a techno-pessimist, but if so, it’s only because I’ve been alive for most of the dispiriting past 50 years. “We were promised flying cars,” goes the cliche. But flying cars are at least possible; it’s just that they’re hideously inefficient and offer no advantage over our current boring-but-effective combination of cars and airplanes. We also were told to dream of time travel and faster-than-light travel, both of which are forever forbidden by elementary physics, and of colonizing distant worlds, which is forever forbidden by more factors than I can list. As Kim Stanley Robinson and others have pointed out, that last bit is essential, because if we recognize that we only have one world to live in, we might become better stewards of it. And that’s why I’m a techno-pessimist in general. Though I’m frequently accused of hoeing this particular row because I like disillusioning other people, I am instead trying to make this reality clear: we cannot sit back and wait for technological progress to save us. The only solutions to our problems - the problems of hunger, of poverty, of injustice, of disillusionment, of alienation - are political solutions. I understand feeling totally defeated by that idea, given what politics is like on this planet. But it’s all we have. We start to build the political structures that can enable humanity to take care of all of us or we drown. There is no fate but what we make.

Whatever you think of my motives, I will not stop pointing out that we are still here, still in this boring muck, still circling the parking lot at Target looking for a space. And until and unless the usual suspects can produce actual evidence of something happening right now, the skeptic’s work is not over. They promise AI will cure all disease; AI has not cured a single disease. Ezra Klein routinely throws around 20% economic growth as a baseline for the AI age; these few years with LLMs have produced the same anemic ~2% growth as we’ve been used to in this, the digital century. And I still say, wake me up when that changes. My techno-pessimism is a pessimism grounded in a fact derived from the historical record: that civilizational-scale technological transformation is extraordinarily rare, that it happened once in a rapidly-receding extraordinary century, and that we have been living in its long shadow ever since. And now some mistake that shadow for the sun."]]></description>
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<item rdf:about="https://psyche.co/ideas/well-soon-find-out-what-is-truly-special-about-human-writing">
    <title>We’ll soon find out what is truly special about human writing | Psyche Ideas</title>
    <dc:date>2026-04-21T06:25:34+00:00</dc:date>
    <link>https://psyche.co/ideas/well-soon-find-out-what-is-truly-special-about-human-writing</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["AI can take over many writing tasks. But there is something irreplaceable about a text with an author standing behind it"

...

"In the mid-15th century, when Johannes Gutenberg began experimenting with movable type, the scribes who had spent their lives copying manuscripts by hand could not have known they were witnessing the end of their profession. The texts maintained a deceptive continuity, circulating the same liturgies and legal canons that had always been reproduced, possibly camouflaging the massive shift that was occurring in the mechanics of cultural production. Whether the scribes saw beyond the unchanged content to the upheaval in its origin, who can say; but we, looking back, can see what they couldn’t: that the revolution was invisible in the output – it lived entirely in the means.

Nearly six centuries later, we find ourselves at another such juncture. Large language models (LLMs) can produce prose that is, by most functional measures, indistinguishable from competent human writing. The question that might eventually have come to haunt the scribes of the 15th century – what happens to us when machines can do what we do? – has resurfaced with some vengeance. What happens to writing when the production of prose no longer guarantees the presence of a mind behind what is written?

The answer, if there is one, will possibly be found in what writing has always asked of the person who does it: a willingness to stand behind words, to mean them, and to accept the consequences of having claimed to have written them.

Writing has always been understood as a trace of human thought; when we read, we assume that behind the words lies a consciousness that selected them, a mind that deliberated over their arrangement, a person who stands accountable for their claims. This assumption is so deeply embedded in literate culture that we rarely articulate it – it is simply what writing is. Generative AI disrupts this assumption, producing text that has no author in any meaningful sense, no one who meant it, no one who can be held responsible for it, and no one who was changed by the act of composing it. The words exist, but the covenant that once connected writer to reader has been severed.

The professional consequences of this severance are already visible. Journalism, criticism and the broader ecosystem of writing-for-pay have already been contracting for two decades, squeezed by the ruthless logic of attention economics. Generative AI arrives at this moment as an accelerant, further breaking down the transaction that once sustained writing as labour – time exchanged for text exchanged for money.

Writing has weathered previous technological upheavals but, while the history is instructive, it is not reassuring in the way some of us might hope because the threat this time is of a different kind.

The printing press didn’t destroy writing, but democratised its distribution, making books cheap and abundant, creating new publics and new genres. The intimate relationship between scribe and text, the sense that each manuscript was a unique artefact bearing the marks of its maker, gave way to something less personal.

Up until the late 19th century, handwriting was the dominant form of creative literary expression. This changed in the 1870s, when the first commercial typewriters came to market. Where handwriting had long been understood as an extension of the body, a kind of graphological fingerprint, the typed page was uniform, mechanical, depersonalised. Writers like Henry James and Mark Twain, who were among the first to compose on typewriters, reported that the machine changed not just how their prose looked but how it felt to produce it. The clatter of keys imposed a different rhythm and a different relationship to revision. Something was lost; something else was gained.

The word processor, and later the networked computer, accelerated this logic. The ease of editing made prose more fluid, more provisional, and the internet dissolved the gatekeeping structures that had once controlled publication. Anyone could write and publish, resulting in an explosion of text. Blogs, comments, social media posts, emails – by the early 2000s, written language was being produced on a scale unprecedented in human history. Writing became ubiquitous, ordinary and, in many of its manifestations, sadly disposable.

Each of these transitions was accompanied by predictions of catastrophe and claims of liberation, and each changed writing without eliminating it. The lesson that triumphalists like to draw is one of resilience, that writing adapts and survives, and finds new purposes as old ones become obsolete.

But generative AI represents a rupture of a different order, because, where previous technologies changed how writing was produced or distributed, LLMs change what writing is, or, more precisely, what it can be assumed to be. When a reader encounters a text, they can no longer take for granted that a human being composed it – as long as LLMs exist, there will always be doubt as to whether a piece was entirely written by a human.

The implications ramify in unexpected directions. Academic writing, which depends on the assumption that authors have actually done the thinking their papers represent, faces a crisis of verification. Legal documents, contracts and medical records, genres where accountability is essential, become newly uncertain. Even personal correspondence, the most intimate form of writing, is shadowed by doubt. Did my friend write this message, or did they prompt a machine to write it for them?

This contamination of doubt has spread quickly, most notably online, as the internet, once imagined as a vast library of human knowledge, is filling with synthetic text. Search results, product reviews, news aggregators and social media feeds are increasingly populated by machine-generated content designed to capture attention or manipulate behaviour. It’s harder than ever to identify trustworthy content.

But the question of writing’s future cannot be answered by cataloguing losses. If writing is to survive as something more than a nostalgic practice, it must find a new basis for its value. When it can now be almost entirely simulated by machines, what remains?

The answer is probably not in the properties of text but in the nature of the relationship that text enables. Human writing is only partly concerned with the production of words; more essential to its essence is the assumption of responsibility for those words. When a person writes, they are committing themselves, something a language model cannot do. They are saying, in effect: ‘I stand behind this; I am willing to be held accountable for the attempt.’

This dimension of writing, what we might consider its testimonial function, has always been present, but it has been obscured by more practical concerns. We valued writing for its usefulness, like how it conveyed information, made arguments, entertained, and persuaded. These functions can now be performed by machines with considerable competence, but what machines cannot do is bear witness or stake a claim grounded in lived experience and personal judgment. Large language models cannot enter into the implicit contract that says: here is a mind engaging with a problem, here is a person who cares about getting it right.

In an environment saturated with synthetic text, this testimonial function becomes newly precious. Readers may stop asking whether a piece is well written and begin asking who wrote it, under what conditions, and why they should be trusted. Evidence of human deliberation will not take a single form, but may reside in the traces of process that machines tend to smooth away: in the presence of hesitation, idiosyncrasy, revision and judgment made under constraint. Imperfection itself might acquire a different valence. Even forms long thought obsolete, such as handwritten notes or materially specific modes of composition, may regain appeal as visible reminders that a particular person was present at the act of writing. Essentially, the criteria for valuable writing might shift to provenance, from fluency to accountability, and writing that matters will be writing that can still function as evidence of human deliberation – work that cannot be faked because it carries the marks of genuine thought.

The transition will be messy, and many forms of writing will not survive it. But writing that depends on trust and the willingness to be present to a reader – work grounded in first-hand experience or attributed to an author with a hard-earned reputation – well, this may find itself valued in ways it has not been for decades.

The future of writing may look less like the frictionless content economy of the recent past and more like the older, slower forms of correspondence and publication that preceded it. Letters, essays, criticism, investigative journalism, genres where the identity of the writer matters, where readers seek out particular voices and measure what is written against what has been written before. To hold a writer to account, in this sense, is not simply to agree or disagree, but to respond, to challenge, to cite, to remember and, when necessary, to withdraw trust. Such forms cannot be automated without losing what makes them valuable, because they are, by their nature, resistant to scale. We might think of this moment, nearly six decades since the theorist and critic Roland Barthes proclaimed the death of the author, as a moment of revival, as the rebirth of the author.

Whether such writing can sustain itself economically is another question. Writers have always struggled to make a living, and the coming years will intensify that struggle. But the deeper question is not whether writers will be paid – though that is, of course, vitally important – but whether writing will continue to mean something, and whether the act of composing prose will still carry the weight of human intention.

Real, human writing may become rarer and more deliberate – more visibly marked by the presence of the person behind it. It might slow down, retreat from the platforms that have commodified it, and find refuge in spaces where trust can still be built between writer and reader. It may take place in settings and forms that reward patience rather than immediacy, where words are written with an awareness of who will read them and remembered for having been read. It might become more like it was before the age of mass media – a practice defined by the quality of attention it embodies, rather than volume or reach, gathering value through continuity and recognition rather than constant circulation or amplification.

The scribes of Gutenberg’s time could not have imagined the world that movable type would create, and we are no better positioned to foresee what lies ahead. But if writing survives this rupture, it will be because it offers something that no machine can replicate: the irreducible fact of a human being, thinking in public, willing to be known by their words."]]></description>
<dc:subject>writing howwerwrite jameso'sullivan 2026 ai artificialintelligence generativeai genai human humanism language communication stories storytelling literature technology media rolandbarthes llms publishing henryjames marktwain gutenberg history change wordprocessing chatbots howwewrite gutenberh print printing printingpress</dc:subject>
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<item rdf:about="https://www.theguardian.com/environment/2026/apr/15/sperm-whales-alphabet-vocalizations-similar-humans">
    <title>Sperm whales’ communication closely parallels human language, study finds | Whales | The Guardian</title>
    <dc:date>2026-04-17T06:39:22+00:00</dc:date>
    <link>https://www.theguardian.com/environment/2026/apr/15/sperm-whales-alphabet-vocalizations-similar-humans</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Analysis shows whales’ coda vocalizations are ‘highly complex’ and remarkably similar to our own"]]></description>
<dc:subject>whales cetaceans language communication 2026 spermwhales olivermilman</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=Q2a1RbOi-aE">
    <title>The phone that explains AT&amp;T’s monopoly - YouTube</title>
    <dc:date>2026-04-16T05:14:15+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=Q2a1RbOi-aE</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["For years, even decades, virtually everyone in the United States had the same telephone. You didn't even think about it — it was just The Phone. Well, The Phone was called the Western Electric 500, and it was the result of nearly a century of AT&T's monopoly over the US phone system. It was also a really great phone. In this episode of Version History, David Pierce, Nilay Patel, and author and professor Tim Wu explain how AT&T's monopoly grew, how the phone system worked, and how it happened that there was really only one phone in the country. Until the whole system started to fall apart."

[See also:
https://www.theverge.com/podcast/910725/western-electric-500-att-version-history 

https://unsung.aresluna.org/to-build-a-thing-that-immediately-feels-like-youve-had-it-forever-is-very-hard-to-do/

"This episode about the Western Electric 500 – the canonical American landline rotary phone – is worth watching by all UX designers. There is no software here, as the phone is entirely electromechanical. But there are a whole lot of details to admire and be inspired by: the shape of the handset, the interface to change the volume, the iconic ring, the balanced and improved rotary dial, the behaviour of the cable, even the weight and balance of the whole device.

It’s not only that phone calls should all sound as good as they did in the 1950s – in my experience FaceTime Audio comes close, sometimes, but it’s so unreliable – it’s that you should try to play with a Western Electric 500 because you want your modern interface to feel like that.

The hosts – David Pierce and Nilay Patel, helped by Tim Wu, author of the excellent The Master Switch – also weave into it an entirely different angle, of how that phone fit into (and reflected) a specific period of American tech history, and how it related to AT&T’s then monopoly, including the phone jack and third-party access we just discussed re: John Deere. Even the discussion whether this is or isn’t a “hall of fame” object is good fodder for thought.

The episode – and the entire show – is also just a really enjoyable watch. If you like this ep, it pairs nicely with the one about the iPhone 4, another phone that transcended its origins through good industrial design, exactly sixty years later."]]]></description>
<dc:subject>davidpierce nilaypatel timwu history technology telephone telephones at&amp;t monopolies design communication westernelectric westernelectric500 versionhistory ux</dc:subject>
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<item rdf:about="https://peterjoseph.substack.com/p/the-shadow-incentive">
    <title>The Shadow Incentive - Peter Joseph: Substack</title>
    <dc:date>2026-04-02T07:37:48+00:00</dc:date>
    <link>https://peterjoseph.substack.com/p/the-shadow-incentive</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["There is a structural condition that quietly governs nearly every major institution in modern life. It is never written into policy, never openly acknowledged as a guiding principle — yet once you see it, it is everywhere.

The system does not reward the resolution of problems. It rewards their existence.

No one states this outright. No institution advertises it. But follow the incentives rather than the rhetoric, and the pattern reveals itself across healthcare, media, politics, and activism alike. Each domain has its own version of the same underlying logic — what I call the shadow incentive. It is “shadow” not because it is hidden or conspiratorial, but because it operates beneath the surface of stated intentions, shaping outcomes without ever appearing in a mission statement.

When disorder becomes profitable, disorder stabilizes.

The shadow incentive does not operate through explicit decisions, but through gradual adaptation. Individuals within systems respond to the incentives available to them — often without any awareness of the larger pattern — adjusting behavior toward what produces results within the given structure. Over time, those adaptations accumulate into something systemic: a structure in which the persistence of problems is not merely an unfortunate reality, but a functional component of how the system sustains itself.

Once that condition takes hold, the question shifts. Not how do we solve this problem — but what happens when the system quietly depends on it?"]]></description>
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<item rdf:about="https://everythingchanges.us/blog/mouthwords/">
    <title>Mouthwords | everything changes</title>
    <dc:date>2026-04-02T05:50:19+00:00</dc:date>
    <link>https://everythingchanges.us/blog/mouthwords/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["BRIAN MERCHANT writes about the abrupt Sora shutdown and notes one important component of that whole fiasco: the most common response to slop is revulsion. I think we need to acknowledge that this is also the case for most workslop: the documents, pull requests, emails, Slack messages, and so on that have been made with so-called AI and heedlessly tossed at colleagues without review are generating sentiments that range from, at best, exhaustion and boredom, to, at worst, disgust and intense despair.

You have to wonder why workslop like this even exists. Documents and whatnot are all mechanisms for communicating between humans—a communication that is always lossy, because creating a shared understanding between people is, and always will be, one of the hardest things we’ll ever do. Workslop dramatically increases that lossiness, with what we mean to say drifting further and further away from us, mediated through machines that smooth out the tone and blur the intent until we are saying nothing at all. This is perhaps the point: the less we are able to communicate with each other, the less power we have to negotiate the conditions of our work.

We need to see the advent of workslop in the context of the technological aims of the last several decades, one of which has been to obfuscate the human labor involved in everything from driving to cooking to gathering (which I will note is one of our oldest human activities). Tap a few buttons and a meal appears at your door, or a car arrives to whisk you away, or a bag of supplies manifests itself. All the people who worked to make that happen—the cooks, the farmers, the designers, the engineers, the factory workers, the ship’s crews, the longshoremen, the mods, the pilots, the janitors, the bankers, the diplomats and council members the world over, and so on—are hidden away, made invisible. It’s not that that labor doesn’t matter any more—there are good reasons that a port strike is taken very seriously—it’s that we are invited, even required, to avert our eyes.

Likewise, we don’t see the trillions of lines of code that fed the slop machines so that it could pump out a bloated, confusing, and ultimately brittle new feature for us. We don’t see the uncountable number of thoughtfully-written documents behind the one our colleague just sent us, the one that proposes a change in policy that is almost certainly illegal. And we definitely do not see the beleaguered worker tasked with reviewing and responding to this slop, who slouches ever deeper in her chair with each new message, until she wonders whether or not she will ever be able to get up. The tools and experiences imposed upon other workers have, as they inevitably would, come home to roost.

Two decades ago, David Graeber warned that having a bullshit job—a job with no obvious utility or purpose—was one of the most debilitating experiences any worker could have. Workslop is bullshit work at scale. This will get framed as a morale problem, which is true enough. But I promise you the technocrats pushing the slop machines do not give the slightest of fucks about your morale. This isn’t their problem; it’s yours.

So—what to do about it? I’ve seen a number of patterns emerging so far: teams discussing and defining new norms for how to pass around AI-generated documents, mostly coming down to the requirement to review and edit what you share before sharing it. Likewise: rules about the size of pull requests, or the number of PRs you can open at once, or good faith requests to limit the number of new wiki posts each week. But for these norms to stick they have to have some teeth. And that means you have to at some point refuse.

You have to refuse to review the 10,000 line PR which was submitted with a six-hour deadline. You have to refuse the sloppily bot-generated contributions to your open source project. You have to refuse to edit the slide deck that gets half a dozen things wrong about the business model, and the blog post that is so generically written you lose the will to live in the first paragraph. You have to refuse to read the proposal from the person who also hasn’t read it. You have to refuse to respond to the automated Slack message that seems entirely devoid of meaning whatsoever.

And you have to talk to the people around you—and when I say talk here, I mean with your mouths, the way humans have spoken to each other for millennia—about what the fuck is going on. Because like it or not, that’s the only way through this mess. Only by talking to each other can we counter the massive gaslighting and propaganda about how all this is inevitable (it isn’t) or about how you have no power whatsoever to change it (you do). Only by talking to each other can we enter that genuinely creative and generative space—not in the machine sense of sloppily recapitulating what’s come before, but in the profoundly human sense of sparking something new into existence—a space that only ever occurs in the encounters between people, in relationship to other humans and the more-than-human world. Only by talking to other people can we recall that we are humans, with human needs, one of which is not to be programmed like machines.

There is, as I am wont to point out, risk here. There is always risk! So long as you are a body, you are at risk of harm. There is risk in everything that you do and do not do. Your choice isn’t between risk and safety but different kinds of risk: choose well."]]></description>
<dc:subject>mandybrown 2026 brianmerchant ai aislop artificialintelligence generativeai genai revulsion workslop communication understanding lossiness power labor work davidgraeber bullshitjobs technocracy refusal resistance relationships morethanhuman human humans risk risktaking</dc:subject>
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<item rdf:about="https://www.theverge.com/tech/905398/apple-iphone-anniversary-jobs-release">
    <title>Everything is iPhone now | The Verge</title>
    <dc:date>2026-04-02T00:52:37+00:00</dc:date>
    <link>https://www.theverge.com/tech/905398/apple-iphone-anniversary-jobs-release</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Most importantly, the first iPhone only ran on AT&T’s aging EDGE 2G network — but that exclusivity arrangement allowed Apple to insist upon full-featured Wi-Fi support and a real web browser, a combination no other smartphone on any other network allowed at the time. Most smartphones had neutered Wi-Fi to force expensive mobile data usage, but also had viciously limited web browsers to protect those networks from being overloaded.

To this day, it’s funny to watch the audience react to Jobs’ famous “this is not three devices” iPhone keynote bit — there are obvious cheers for “widescreen iPod with touch controls,” rapturous applause and hooting for “revolutionary mobile phone,” and then what amounts to confused, muffled applause for “breakthrough internet communications device.”

What was that? Well, that turned out to be everything, in the end. The whole world has reorganized itself around this breakthrough internet communications device. The iPod and phone might as well have been forgotten.

Publicly, the industry immediately bumbled its response: Everyone’s seen the famous clip of Microsoft’s then-CEO Steve Ballmer dismissing the iPhone as too expensive and missing a hardware keyboard. But in private it was clear that things had been upended. BlackBerry inventor Mike Lazaridis watched the iPhone introduction from his treadmill at home and realized in shock that the iPhone was destined to compete with laptops, not phones.

“They put a full web browser on that thing,” he told his co-CEO, Jim Balsillie, the next morning, according to the definitive book on RIM’s downfall. “The carriers aren’t letting us put a full browser on our products.”"]]></description>
<dc:subject>nilaypatel 2026 iphone 2007 computers computing smartphones stevejobs steveballmer microsoft blackberry mikelazaridis jimbalsillie internet web online rim communication</dc:subject>
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<item rdf:about="https://www.anildash.com/2026/03/27/endgame-open-web/">
    <title>Endgame for the Open Web - Anil Dash</title>
    <dc:date>2026-04-01T04:05:09+00:00</dc:date>
    <link>https://www.anildash.com/2026/03/27/endgame-open-web/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["You must imagine Sam Altman holding a knife to Tim Berners-Lee's throat.

It's not a pleasant image. Sir Tim is, rightly, revered as the genial father of the World Wide Web. But, all the signs are pointing to the fact that we might be in endgame for "open" as we've known it on the Internet over the last few decades.

The open web is something extraordinary: anybody can use whatever tools they have, to create content following publicly documented specifications, published using completely free and open platforms, and then share that work with anyone, anywhere in the world, without asking for permission from anyone. Think about how radical that is.

Now, from content to code, communities to culture, we can see example after example of that open web under attack. Every single aspect of the radical architecture I just described is threatened, by those who have profited most from that exact system.

Today, the good people who act as thoughtful stewards of the web infrastructure are still showing the same generosity of spirit that has created opportunity for billions of people and connected society in ways too vast to count while —not incidentally— also creating trillions of dollars of value and countless jobs around the world. But the increasingly-extremist tycoons of Big Tech have decided that that's not good enough.

Now, the hectobillionaires have begun their final assault on the last, best parts of what's still open, and likely won't rest until they've either brought all of the independent and noncommercial parts of the Internet under their control, or destroyed them. Whether or not they succeed is going to be decided by decisions that we all make as a community in the coming months. Even though there have always been threats to openness on the web, the stakes have never been higher than they are this time.

Right now, too many of the players in the open ecosystem are still carrying on with business as usual, even though those tactics have been failing to stop big tech for years. I don't say this lightly: it looks to me like 2026 is the year that decides whether the open web as we know it will survive at all, and we have to fight like the threat is existential. Because it is.
What does the attack look like?

Calling this threat "existential" is a strong statement, so we should back that up with evidence. The point I want to make here is that this is a lot broader than just one or two isolated examples of trying to win in one market. What we are seeing is the application of the same market-crushing techniques that were used to displace entire industries with the rise of social media and the gig economy, now being deployed across the very open internet infrastructure that made the modern internet possible.

The big tech financiers and venture capitalists who are enabling these attacks are intimately familiar with these platforms, so they know the power and influence that they have — and are deeply experienced at dismantling any systems that have cultural or political power that they can't control. And since they have virtually infinite resources, they're able to carry out these campaigns simultaneously on as many fronts as they need to. The result is an overwhelming wave of threats. It's not a coordinated conspiracy, because it doesn't need to be; they just all have the same end goals in mind.

Some examples:

• Publishers who still share their content openly, either completely free for their audience, as advertising-supported content, or with a limited amount of content available until they ask for some form of payment, are being absolutely hammered by ill-behaved AI bots. These bots are scouring their sites for every available bit of content, scraping all of it up to feed their LLMs, and then making summaries of that content available to users — typically without consent or compensation. The deal was always simple: search engines had permission to crawl sites because they were going to be sending users to those sites. If they're hitting your site half a million times for every one user they send to your site, all they're giving you is higher costs.

• LLM-based AI platforms that have trained their AI models on this content gathered without consent typically have almost no links back to the original source content, and either bury or omit credits to the original site; as a result, publishers in categories like tech media have seen their traffic crater by over 50%, with some publishers seeing drops of over 90%.

• As publishers see the danger from AI bots expand, they retreat to putting more and more content behind either password protection or payment walls or both, leaving the only publicly-accessible content to be AI-generated slop; open resources like research work, scientific analysis, and fair use of content all suffer as a result of people responding to the bad actors, since legitimate uses of open content are no longer possible. We're seeing this already as publishers block archival sites like the Internet Archive, even though we've already seen examples where the Internet Archive was the only accurate record of content that was disappeared by authoritarians in the current administration.

• Open APIs, a building block of how developers build new experiences for users, and for how researchers understand people's behavior online, are rapidly being locked down due to abuse from LLMs, as well as the extremist CEOs not wanting anyone to understand what's happening on their platforms. The clamping down doesn't just affect coders — the people who were best poised to help monitor and translate what's been happening on platforms like Twitter have seen their work under siege, with over 60% of research projects on the platform stalled or abandoned just since Musk shut down their open API access.

• Independent media based on open formats, like podcasts, are also under siege as platforms like Apple's podcasts move to closed infrastructure which means that content creators are now required to work with Apple's approved partners. Meanwhile, others like Spotify and Netflix leverage their dominant positions in the market to coerce creators to abandon open podcasts entirely, in favor of proprietary formats that require listeners to be on those platforms — locking in both creators and their audiences so they are stuck as they begin the enshittification process. The net result will be podcasts moving from being an open format that isn't controlled by either any one company or any manipulative algorithms, to just another closed social platform monetized by surveillance-based advertising.

• Open source software projects, which power the vast majority of the internet's infrastructure, are now beleaguered by constant slop code submissions being made by automated AI code agents. These submissions attempt to look like legitimate open source code contributions, and end up overwhelming the largely-underpaid, mostly-volunteer maintainers of open source projects. Dozens of the most popular open source projects have either greatly limited, or even entirely closed their projects to community-based submissions from new contributors as a result. In addition to slowing down and disrupting the open source ecosystem's collaboration model, there's also collateral damage with the destruction of one of the best paths for new coders to establish their credentials, build relationships, and learn to be part of the coding community.

• The most vital open content platforms, like Wikipedia, are under direct attack from bad-faith campaigns. Elon Musk has created Grokipedia to directly undermine Wikipedia with extremist hate content and conspiracist nonsense, by siphoning off traffic, revenues, and contributors from the site. All of this happens while launching spurious attacks on the credibility of the content on Wikipedia, which have led to such radical rhetoric around the site that gatherings of Wikipedia editors now face interruptions from armed attackers. Meanwhile, Wikipedia's human traffic has dropped significantly as AI platforms trained on its content answer users' questions without ever sending them to the site — a pattern that threatens the volunteer contributions and donations that keep it alive.

• The open standards and specifications that underpin the Internet as we know it have always succeeded solely on the basis of there being a shared set of norms and values that make them work. In this way, they're like laws — only as strong as the society that agrees they ought to be enforced. A simple text file called robots.txt functioned for decades to describe the way that tools like search engines ought to behave when accessing content on websites, but now it is effectively dead as Big AI companies unilaterally decided to ignore more than a generation of precedent, and do whatever they want with the entirety of the web, completely without consent. Similarly, long-running efforts like Creative Commons and other community-driven attempts at creating shared declarations or definitions for content use are increasingly just ignored.

• Open source software licenses, which used to be a bedrock of the software community because they provide a consistent way of encoding a set of principles in the form of a legal contract, are now treated as a minor obstacle which can be trivially overcome using LLMs. This means that it's possible to clone code and turn community-driven projects into commercial products without even having to credit the people who invented the original work, let alone compensating them or asking for consent. Many of these efforts are especially egregious because the reason the tools are able to perform this task is because they were trained on this open source code in the first place.

The human cost

The threat to the open web is far more profound than just some platforms that are under siege. The most egregious harm is the way that the generosity and grace of the people who keep the web open is being abused and exploited. Those people who maintain open source software? They're hardly getting rich — that's thankless, costly work, which they often choose instead of cashing in at some startup. Similarly, volunteering for Wikipedia is hardly profitable. Defining super-technical open standards takes time and patience, sometimes over a period of years, and there's no fortune or fame in it.

Creators who fight hard to stay independent are often choosing to make less money, to go without winning awards or the other trappings of big media, just in order to maintain control and authority over their content, and because they think it's the right way to connect with an audience. Publishers who've survived through year after year of attacks from tech platforms get rewarded by… getting to do it again the next year. Tim Berners-Lee is no billionaire, but none of those guys with the hundreds of billions of dollars would have all of their riches without him. And the thanks he gets from them is that they're trying to kill the beautiful gift that he gave to the world, and replace it with a tedious, extortive slop mall.

So, we're in endgame now. They see their chance to run the playbook again, and do to Wikipedians what Uber did to cab drivers, to get users addicted to closed apps like they are to social media, to force podcasters to chase an algorithm like kids on TikTok. If everyone across the open internet can gather together, and see that we're all in one fight together, and push back with the same ferocity with which we're being attacked, then we do have a shot at stopping them.

At one time, it was considered impossibly unlikely that anybody would ever create open technologies that would ever succeed in being useful for people, let alone that they would become a daily part of enabling billions of people to connect and communicate and make their lives better. So I don't think it's any more unlikely that the same communities can summon that kind of spirit again, and beat back the wealthiest people in the world, to ensure that the next generation gets to have these same amazing resources to rely on for decades to come.
Taking action

Alright, if it’s not hopeless, what are the concrete things we can do? The first thing is to directly support organizations in the fight. Either those that are at risk, or those that are protecting those at risk. You can give directly to support the Internet Archive, or volunteer to help them out. Wikipedia welcomes your donation or your community participation. The Electronic Frontier Foundation is fighting for better policy and to defend your rights on virtually all of these issues, and could use your support or provides a list of ways to volunteer or take action. The Mozilla Foundation can also use your donations and is driving change. (And full disclosure — I’m involved in pretty much all of these organizations in some capacity, ranging from volunteer to advisor to board member. That’s because I’m trying to make sure my deeds match my words!) These are the people whom I've seen, with my own eyes, stay the hand of those who would hold the knife to the necks of the open web's defenders.

Beyond just what these organizations do, though, we can remember how much the open web matters. I know from my time on the board of Stack Overflow that we got to see the rise of an incredibly generous community built around sharing information openly, under open licenses. There are very few platforms in history that helped more people have more economic mobility than the number of people who got good-paying jobs as coders as a result of the information on that site. And then we got to see the toll that extractive LLMs had when they took advantage of that community without any consideration for the impact it would have when they trained models on the generosity of that site's members without reciprocating in kind.

The good of the web only exists because of the openness of the web. They can't just keep on taking and taking without expecting people to finally draw a line and saying "enough". And interestingly, opportunities might exist where the tycoons least expect it. I saw Mike Masnick's recent piece where he argued that one of the things that might enable a resurgence of the open web might be... AI. It would seem counterintuitive to anyone who's read everything I've shared here to imagine that anything good could come of these same technologies that have caused so much harm.

But ultimately what matters is power. It is precisely because technologies like LLMs have powers that the authoritarians have rushed to try to take them over and wield them as effectively as they can. I don't think that platforms owned and operated by those bad actors can be the tools that disrupt their agenda. I do think it might be possible that the creative communities that built the web in the first place could use their same innovative spirit to build what could be, for lack of a better term, called "good AI". It’s going to take better policy, which may be impossible in the short term at the federal level in the U.S., but can certainly happen at more local levels and in the rest of the world. Though I’m skeptical about putting too much of the burden on individual users, we can certainly change culture and educate people so that more people feel empowered and motivated to choose alternatives to the big tech and big AI platforms that got us into this situation. And we can encourage harm reduction approaches for the people and institutions that are already locked into using these tools, because as we’ve seen, even small individual actions can get institutions to change course.

Ultimately I think, if given the choice, people will pick home-cooked, locally-grown, heart-felt digital meals over factory-farmed fast food technology every time."]]></description>
<dc:subject>anildash samaltman timberners-lee web online internet openweb capitalism ai artificialintelligence data communication bullshit technology commons 2026 walledgardens aislop slop wikipedia vc venturecapital bigtech finance power culture publishing llms aibots chatbots internetarchive openapis apis apple podcasts grokipedia elonmusk openstandards creativecommons uber mozilla mozillafoundation stackoverflow mikemasnick</dc:subject>
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    <title>The Internet Has Not Killed Reading—or Attention Spans</title>
    <dc:date>2026-03-25T05:46:19+00:00</dc:date>
    <link>https://nautil.us/the-internet-has-not-killed-reading-or-attention-spans-1279171</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["An interview with Kevin Ashton, MIT technology pioneer and author of The Story of Stories"

...

"British author and technology pioneer Kevin Ashton has been puzzling over the nature of storytelling for the past 25 years. That’s how long it took him to research and write his latest book, The Story of Stories: The Million-Year History of a Uniquely Human Art.

The first seed of the book for Ashton lay in two seemingly contradictory questions posed by American philosopher and linguist Noam Chomsky. The first, known as Plato’s problem, asks how we can know so much with so little information. Babies, for instance, learn to speak based on what might seem like a poverty of inputs. The second question is known as Orwell’s problem, and it asks the opposite: How could we know so little, given that so much information is available to us?

Ashton—best known for coining the term “The Internet of Things” in 1999, to describe the rise of a whole economy of sensors and other objects connected to the World Wide Web—also began asking himself how the rise of the smartphone might transform the human relationship to storytelling and to the world. “By the mid 2010s, I could be pretty confident that by 2026, some 9 out of 10 people in the world would have a smartphone, and I wanted to know what that might mean,” he recently told me. “The smartphone was an incremental step in the developed world, but in the developing world, it was everything at once.” In the developing world, most people had skipped over radio, television, personal computers.

Ashton knew a revolution was coming. But to grasp what that revolution would look like required him to go back and understand the entire evolution of storytelling across human history—which was initially just a footnote in his research.

I recently spoke with Ashton about why cell phones are so revolutionary in the long history of storytelling technologies, why social media might not be as terrible for young people as some believe, why long-form narratives aren’t dead, and why he’s still hopeful about our newest storytelling technologies.

You divide The Story of Stories into two parts: the first act, which is a million years long and comes to its end with the smartphone, and then everything after that. What is so fundamentally different about the smartphone from earlier storytelling technology?

A lot of people are like, “New technology comes along, and kids can’t understand stories anymore. Kids can’t read, nobody talks, bad things happen, words change, and nobody’s got any attention.” And that didn’t stand up to research very well. But what I did realize was that these major new technologies, each change the scale of storytelling: How many people can tell stories, and how many people they can tell stories to. That started to look really interesting. I was beginning to realize that big new storytelling technology generally leads to big new revolutions.

Of course, one of the early ones is printing. We didn’t all read happily ever after because of printing. There were like 50 or so wars between Protestants and Catholics over whose story was right, and 12 million people were killed. That’s an example of the kind of revolution that happens when new stories become more broadly available. The smartphone really feels like the end of that arc, because now anybody can tell a story to anybody. There is someone in Mongolia right now using Facebook, and if they publish something viral enough and interesting enough that catches enough attention, it’s five shares away from being something everybody sees.

You write in the book that storytelling is uniquely human. Do we know for sure that other species don’t tell stories?

You don’t really see any symbolic behavior in other species. All species communicate, but very few species communicate through visual means. Crows do a little bit of pointing. Dogs can understand humans pointing. But wolves don’t use pointing in the wild. They will mark the ground and use urine for signaling behavior, most of which is olfactory. But what you don’t get is any rigid system where a scratch like this means one thing, or a scratch like that means another thing. And vocalizations are primarily calls and cries that convey warning or attraction. A lot of the information in those sounds is how big is the person making the call or the cry? How old or young is the person making the call or the cry? So there’s nothing remotely like storytelling or story comprehension in any species that we’ve ever studied or discovered.

Humans started telling stories when we sat around the fires. We were primates who wanted to socialize. We couldn’t see gestures. We started making sounds. The sounds we had were, “Look over there,” and “Oh my god, run.” And those sounds were actually very useful sitting around the fire. What you want to talk about around the fire is stuff that’s not there. Maybe it’s about tomorrow or yesterday or something you remember, or something you imagine or something you desire. Over a long period of time, hundreds of hundreds of thousands of years, those sounds start to evolve into something which becomes language. And the reason they evolved into language was so that we could have these conversations about things not present, which is storytelling.

You argue that a fundamental purpose of stories is to distribute glory and shame, in the form of heroes and villains. But literary critics might argue that good stories don’t have clear-cut heroes and villains. They have antiheroes. They have gray areas rather than certainties.

We have to distinguish between stories that tend to be long lasting and successful when told to large audiences—and ones that are not. In successful stories, the antiheroes are still heroes. Batman still saves Gotham City. He just does it wearing black. An antihero isn’t a villain. And there are no anti-villains. The antihero exists as a reaction to the heroic archetype, the pure goody-two-shoes heroes that were in earlier stories. The tweedy literary people in their Brooklyn brownstones who try to write stories where it’s very ambiguous who’s the good guy or the bad guy—it’s all a bit muddled, but there’s still someone you’re supposed to be rooting for. There’s still someone the author identifies with. You cannot tell a story that anyone will enjoy if there’s absolutely nobody doing anything virtuous at any stage. That wouldn’t be a compelling story. But really, the more emotion a story evokes, the better the story. Different things evoke different emotions in different people. But these more experimental white guy books that everyone pretends they read where nothing ever happens …

Like which ones?

I’m not going to name any names! But if you’re not evoking an emotion, you aren’t going to find a lot of readers. A lot of people who want to be high-art storytellers will experiment: “Well, what if they take out these elements? What am I left with? How does it work?” My answer is generally it’s an intellectually interesting exercise that I don’t want to return to. Depending on what kind of mood I’m in, I sometimes have some very salty conversations with literary critics.

Read more: “We Can Be Heroes”

If storytelling has been so utterly transformed by these new technologies, why do the earliest forms of storytelling stick around? People are constantly saying, poetry is dead, novels are dead, but they aren’t dead. They don’t go away even though we keep getting new storytelling technologies. Why do you think that is?

The real deep answer is we’re exactly the same people with exactly the same brains and behaviors that we were 100,000 years ago or more when storytelling first evolved. The things that appeal to us about stories today are the things that appealed to our ancestors. That hasn’t changed. The hard-wiring is the same. And more people can read than ever before. More novels are being sold than ever before.

I’ve been talking about this a long time because I get really tired of this old post-literate world thing. Marshall McLuhan was declaring the world post-literate when only 40 percent of people could read. Give me a break. We live in a world right now where there’s been a democratization of reading, an egalitarianism of reading. People who like romance and fantasy books are writing their own romance and fantasy books and they’re self-publishing them. And some of them get the attention of traditional publishers and become very successful.

I’m not generally very welcome on panel discussions, but you get, “The kids these days, they have no attention spans.” And: “The kids these days, they’re always looking at their phones.” And I’m like, “Well, hang on a minute. Both of those things can’t be true.” Either they have no attention or they can’t stop looking at their phones, by which you mean paying a lot of attention to their phones. What’s on their phones is words, most of the time, even if you go look at some dumb TikTok video, they put words on top of things. There are captions that help it make more sense when they’re communicating with one another. They’re sending text messages. Children today are writing more words than you or I did when we were teenagers.

The other day I was talking to an educator, and they asked, “What do you think about AI? It’s writing all the essays.” My reply is, “I think you should stop assigning people essays.” Why has nobody come up with this idea? Tell the students, “I want you to do the reading, and then you and I are going to sit down for five minutes, one-on-one, and we’re going to talk about it.” That solves the whole freaking problem.

But if our brains haven’t changed since we first started writing down and consuming stories, wouldn’t it be a good thing to continue to write essays? Evidence suggests writing is such an important part of the thinking process.

Writing is just a technology of story. It’s one of the earliest technologies of story. And older people always hold the things that they did when they were kids in higher regard. I’m a writer. I write books. I love writing. I can talk for days about why writing is good and why books are good, but are they better than everything else? That’s an unchallenged assumption based on the fact that it’s old and not based on the fact that it’s better.

The standard academic essay is an example of what Paulo Freire called banking education. The teacher deposits a question; the student retrieves content, formats it per conventions, returns it for grading. The product is assessed, not the thinking that was supposed to happen in the middle. What the essay actually measures is socioeconomic class and family income. Essay content and style correlate more strongly with household income than even SAT scores. Higher-income students deploy abstract reflection, complex syntax, and so on, not because they think more clearly, but because those conventions are part of their linguistic inheritance. Lower-income students write differently, not worse, but get marked down. And here’s the kicker: Rich kids have always been able to pay tutors, writing coaches, and consultants to help them write essays. AI has simply made that service free and universal. The scandal isn’t that students aren’t writing their own essays. The scandal is that we’re only worrying about the problem now that the cheat is available to everyone.

What about long-form versus very short-form storytelling? Can a 5-second post on a social media app really sustain attention or require you to think about ideas in the way that a novel or a nonfiction book would?

You can get equally enthralled by a short story and a 10-book series. Martin Luther’s 95 Theses was this one-page document. The first viral meme broke the world’s greatest power at the time—the Roman Catholic Church—in two. It really isn’t how you say it, it’s what you say. If you’re going to write long-form, you have to do it well. If you’re going to write short-form, you have to do it well. All of that stuff seems values-neutral to me.

But also, social media content isn’t always short-form. A teenager spending three hours on social media might be watching long-form YouTube essays, reading Reddit threads, participating in BookTok, or creating content. Collapsing all of that into a single variable and drawing conclusions about format isn’t justified. The most popular YouTube creators built massive audiences on long-form content. PewDiePie—110 million subscribers, nearly 30 billion total views—averages 28 minutes per video, more than double the platform average. Penguinz0, who has 17.5 million subscribers and 12 billion views, averages 27 to 60 minutes per video depending on measurement window. The generation supposedly incapable of sustained attention built two of YouTube's largest channels on content running 30-60 minutes per video.

And long-form reading is booming. United States young adult print sales went from approximately 23 million copies in 2018 when TikTok launched to a record 35 million in 2022, a 52-percent increase. Sales in 2024 remain 31 percent above 2018 levels. The primary driver of that growth, according to Circana BookScan, was TikTok. Those 30 million annual copies average roughly 70,000 words each, approximately 2 trillion words, of long-form reading per year in a single book category, from a generation supposedly incapable of sustained attention. That’s about the same number of words per capita as any other age group. Americans aged 11-18 read about one novel a year on average. So do Americans over 19.

Read more: “Our Brains Tell Stories So We Can Live”

What about recent studies that suggest kids’ social media use is linked to lower memory, vocabulary, and reading scores?
The claim that social media is measurably harming cognition isn’t supported by the evidence. The one genuinely controlled experimental result is a 2023 study, which found TikTok degraded prospective memory. Specifically, the ability to remember to execute a planned intention—in a between-subjects design—while Twitter, YouTube, and a no-activity control did not. This is a real finding. But it measures one narrow cognitive function under artificial lab conditions, not, say, reading, vocabulary, critical thinking, or abstract reasoning. 

Assessments like reading scores don’t measure things like narrative construction, persuasive communication, editing judgment, or audience awareness, all of which content creation develops. Participation matters. TikTok follows the 90-9-1 pattern common to all interactive media. One percent create, 9 percent interact and the rest read, watch, or whatever. But on a platform with 150 million U.S. users, even 1 percent is 1.5 million American content producers. And the 9 percent who comment, stitch, and duet are doing something cognitively active.

Research from University of Oxford experimental psychologists Amy Orben and Andrew Przybylski suggests technology use explains only around 0.4 percent of variation in adolescent well-being. The concern about bedtime screens, often treated as established fact, wasn’t supported when measured properly. Cognitive psychologist Lan Nguyen and colleagues reviewed some 100,000 participants and found a moderate correlation between short-form video and poorer attentional performance, but the causal direction isn’t proven: Children with pre-existing attention difficulties may gravitate toward high-stimulation short-form content, producing the observed correlation without any platform effect.

You write that critical literacy—the ability to look at the context of a story, to ask follow-up questions, to recognize that everybody tells you something with an agenda, is the only way to protect yourself from manipulation today. Is anyone successfully teaching critical literacy?

The way I conclude the book is, “No one is coming to save us.” We ourselves have to get more humble, more experienced, recognize our own cognitive biases, recognize when we’re mad about something because we forgot to eat breakfast, and actually understand that we see the world in stories. People often think, “What he’s saying to me is, ‘I’m already a good critical thinker, but I’ve gotta help the other people.’” But no, I’m saying “I, Kevin, have to get better at it. And you, Kristen, have to get better at it.” One of my favorite cognitive biases is bias blindness: People who know there are cognitive biases, but are absolutely convinced these biases don’t apply to them.

It seems like you’re hopeful, though, that this new era of storytelling can bring about progress of some kind.

It already has. I have a nice little chart that I show when I talk about the book. Even today, about 2 to 3 percent of the silent generation will identify as gay, lesbian, bisexual, or trans. It’s about the same for the Boomer generation, and it’s a little bit more for Generation X. But for millennials, it’s about 15 percent, and for Gen Z, it’s about 25 percent. A lot of that has roots in the Internet becoming a place where people could find one another and build community and learn to come out. You see supportive groups forming that allow people to be themselves.

The trans revolution, a historic movement that we’re now living through, is in many ways a result of the Internet and digital photography allowing people to tell their stories more loudly and more clearly than they could before. And a lot of the horrible things in the world are backlash against that. We look at this horrible Epstein situation and it’s all terrible, but the fact of the matter is that in the 1950s, that just would’ve been no big deal. We see a lot of progress. Particularly right now, we can rightly and reasonably get very focused on the backlash to the progress, but they can’t reverse it all the way. 

I can absolutely guarantee you that the Supreme Court will not reverse the miscegenation laws that prevented Black and white people from getting married in the late 1960s, because Clarence Thomas is a Black man married to a white woman. There are a lot of horrible, bloody, brutal things that happen because we made progress. And some of them push us back a little way, but they never push us back all the way."]]></description>
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<item rdf:about="https://notesfromasmallpress.substack.com/p/ai-slop-and-the-cultural-elite">
    <title>AI Slop and the Cultural Elite - by Anne Trubek</title>
    <dc:date>2026-03-24T20:45:51+00:00</dc:date>
    <link>https://notesfromasmallpress.substack.com/p/ai-slop-and-the-cultural-elite</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Recently, Hachette recalled a novel because it had some AI content. The novel had been self-published before Hachette picked it up, and was wildly popular, garnering thousands of positive reviews in its original form.

I was reading about this on social media, where I then found a thread of well-known writers making fun of the prose in the book. They were really going at it, dissecting and laughing at the writing. It was, well, snobby.

The writing they were pillorying as bad, and AI generated, was the same prose that thousands of people had read and enjoyed. Those sentences were the same in the self-published version of the book as in the Hachette republication of it. 5,000 reviews on Goodreads alone, the majority positive. Those readers did not think the writing was bad.

What I saw playing out seemed a clear case of the ‘cultural elite’ (well-known literary authors who make the bestseller list—can’t get more culturally elite than that) asserting that what they deemed AI slop (whether or not it was AI is immaterial here) as bad writing, and, by extension, people who enjoyed such writing having bad taste in writing.

Calling something “AI slop” is now a way to signal one’s (good) taste.

And there we have it, our old friend Pierre Bourdieu taught us this well: deeming something AI slop shows your cultural superiority.. It is how people separate, and segregate, themselves into cultural class distinctions.

I’m not taking sides here, or making any points about Hachette, or using AI for writing, the legal ramifications, or any of the many utterly fascinating aspects of what’s going on that I absolutely will be writing about more soon.

However, I am observing that a book that thousands of young women read and loved, part of a genre of books that hordes of young women are reading and loving, while everyone else cries about a reading crisis, is being branded “AI slop” and in “bad taste” by the tastemakers of the publishing industry/literary world.

It’ll be fascinating to see what happens next to the insanely popular and profitable romantasy, romance, horror, and other genes that have been selling hand over fist, in self-published and traditionally published form, keeping publishers and bookstores afloat, if this sort of self-sorting continues. And, as this piece on Cultural AI puts so beautifully [https://www.argmin.net/p/cosma-shalizi-is-aware-of-all-internet ];

[screenshot:

"The formulaic generation of discourse looks like discourse in ways we could never have imagined. But with hindsight, we shouldn't be surprised. Human culture is very formulaic!

There are long-standing formulas for oral tradition, for generating small talk, or for generating scientific papers. As Cosma put it, in the single sentence that summarizes the entire Cultural Al conference:

> Following a tradition means not having to think for oneself.

Not having to think is often a good thing!

Tradition lets us externalize certain processes so we can focus on other tasks. Formalities strengthen cultural connections. Traditions in communication help us understand each other better and come to consensus faster."]

In other words: ‘AI slop’ = wine-dark sea. "]]></description>
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<item rdf:about="https://asteriskmag.substack.com/p/3000-languages-are-dying-but-more">
    <title>3,000 languages are dying, but more are being invented</title>
    <dc:date>2026-03-09T23:12:20+00:00</dc:date>
    <link>https://asteriskmag.substack.com/p/3000-languages-are-dying-but-more</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The losses of linguistic diversity have attracted wide attention. But the gains are comparatively underappreciated, or even unfairly disdained."

...

"

Perhaps it’s more accurate to say that linguistic diversity is not so much collapsing as radically transforming, with decimation on some dimensions coexisting with explosive growth on others. The losses are relatively uncontroversial, and have attracted wide attention with good reason. But the gains, I believe, are comparatively underappreciated, or even unfairly disdained, despite being of an arguably similar humanistic value."]]></description>
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<item rdf:about="https://cswr.hds.harvard.edu/publications/plants-fungi-2025/symbiotic-koeva">
    <title>Symbiotic Resonances: Sounding More-than-human Worlds | Center for the Study of World Religions</title>
    <dc:date>2026-03-09T19:00:17+00:00</dc:date>
    <link>https://cswr.hds.harvard.edu/publications/plants-fungi-2025/symbiotic-koeva</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Elitza Koeva, Postdoctoral Fellow with the Thinking with Plants and Fungi Initiative, Harvard CSWR

The Anthropocene, a contested term to describe our species’ footprints on the earth, is both a crisis and an opportunity, an epoch whose defining challenge is the necessity of becoming-with a pluriverse of others—plant, fungal, animal, mineral, machinic—in cooperative and sympoietic ways. Amidst mass extinction and the collapse of planetary boundaries, can we learn to listen and reattune to the environment, learning from cultures and species that have long known how to world otherwise?

This chapter argues for the generative potential of attuning to the vibratory, the interstitial, the entangled. From birdsong to forest symphonies indexed by bioelectric sensors, and planktonic chimeras at the root of all life, sound mediates relations that challenge the fixity of boundaries, the conceits of mastery, and the fiction of the autonomous self."]]></description>
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<item rdf:about="https://aeon.co/videos/ai-isnt-merely-bad-at-writing-it-does-not-and-cannot-write">
    <title>AI isn’t merely bad at writing. It does not and cannot write | Aeon Videos</title>
    <dc:date>2026-02-20T05:40:29+00:00</dc:date>
    <link>https://aeon.co/videos/ai-isnt-merely-bad-at-writing-it-does-not-and-cannot-write</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["‘Why did you write it?’

As an English professor, the YouTube video essayist known as ‘josh (with parentheses)’ has, over the past few years, witnessed a faculty-wide panic about students using large language models (LLMs) to plagiarise assignments. The experience inspired him to create this sprawling video essay on the meaning of LLMs – what they can do and, more to the point, what they can’t. To him, this includes the very act of writing itself, which he contends, borrowing the words of Stephen King, requires a ‘meeting of the minds’. The entertaining and insightful piece spans the poetry of Gertrude Stein and contemporary ‘brainrot’ videos, all while he prods at ChatGPT and his friends. Travelling to some surprising places, he generates an unusually perceptive meditation on what might, at first glance, seem like a near-exhausted topic."

[direct link to video:

"You are a better writer than AI. (Yes, you.)"
https://www.youtube.com/watch?v=V5wLQ-8eyQI

"As an English professor, I hear people at every level talking constantly about the use of AI in writing, but nobody seems to be talking about the thing that matters most: AI cannot write. Writing has language, and writing has communication, but the communication does not live inside the language. This is a video essay about what writing is. Meetings of the mind with Stephen King, Gertrude Stein, Lewberger, Max Teeth, CyberGrapeUK, and others--but by necessity not with ChatGPT.

Recorded on a Macbook Pro using OBS and a little bit of editing trickery. If you look at the timestamps on the files you can probably deduce that when I say "two weeks ago" I mean about four months ago."]]]></description>
<dc:subject>ai artificialintelligence llms chatgpt writing howwewrite videoessays gertrudestein stephenking teaching howweteach edtech technology maxteeth language communication policy joshwithparenthesis modernism ernesthemingway fscottfitzgerald sinclairlewis thorntonwilder jamesjoyce ezrapound nonsense poetry poems decoding keatonpatti lingusitics meaning meaningmaking understanding titosantana autocomplete linguistics tenderbuttons connection human humanism humans openai literature humanexperience consciousness perception experience subjectivity humansubjectivity plagiarism mashups recombinance remixing milesdavis lcdsoundsystem media mediamixing kleptones dangermouse macglocky cubism lasmeninas picasso velázquez recombination variation thinking howwethink education humanunderstanding criticalthinking context confusion playfulness 2025 notice turingtest personhood senses sensoryperception feeling feelings logic algortihms victorhugo lesmisérables damienowens onelsaymore brainrot intention conversation barbaraeh</dc:subject>
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<item rdf:about="https://timothyburke.substack.com/p/academia-rigor-mortis">
    <title>Academia: Rigor Mortis - by Timothy Burke - Eight by Seven</title>
    <dc:date>2026-02-16T04:01:12+00:00</dc:date>
    <link>https://timothyburke.substack.com/p/academia-rigor-mortis</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Work the problem from the other end. What do we know about the outcomes for the “A” students of yore, when the A allegedly really meant something? Well, there is some evidence, and it’s not really very comforting for the “we need accurate signals to sort meritocratic worth” camp. The famous Harvard Study of Adult Development, for example, shows both that meritocratic achievement isn’t well mapped to generally good life outcomes and that there have been a lot of B students who have done very well for themselves both in terms of being happy and healthy and in terms of leadership and contribution to society.

More anecdotally, I would point out that I’ve long kept my eye out in memoirs and biographies for a relationship between high academic achievement in college and general achievements in life (artistic, political, entrepreneurial, scholarly, and so on) and there doesn’t seem to be much of a correlation, let alone a clear line of causation, between doing an indifferent job as a college student and being a high-achieving person later on.

Except (perhaps) in one context: you are generally going to find that professors are people who excelled in school, received high grades, and overcame difficult academic challenges, in whatever era of rigor and intensity they personally passed through. Although you do meet astonishingly accomplished scholars and wonderfully gifted teachers who struggled in undergraduate or graduate work (personally, I sometimes think that’s why they are wonderful teachers and highly motivated scholars—they know how to teach and think their way to someone who isn’t a natural at it), broadly speaking academia is a place where high academic performance is the backdrop to becoming a professional and succeeding as one.

Since I think that the education I aspire to provide and the academic institutions I deeply admire are consequential for students and their futures, I believe that good outcomes follow from quality teaching. Since I think quality teaching involves strong feedback loops that include critical assessment of relative performance by individuals and expectations of improvement that can be described and measured, I agree there’s some relationship between what you set as expectations and about telling a student when they’ve fallen short of expectations. Since I agree that some of what I’d like to expect from students, like reading deeply and well or communicating with expressive distinctiveness, is changing at the moment and not for the better, I’m open to thinking about what to do about that change.

When I think about the difference between different students I’ve taught, I think both in terms of the cultivation of repertoires of skills and interests and the sharpening of a student’s ability to narrate their interests in relation to longer-term goals and ambitions. I think about the development of intrinsic motivations over four years and beyond. I see some students really improve in their relative performance within the skills and interests they’re narrowing towards and in how they explain what they know and want, and in the ways they work on their own motivations. I see some students actually get worse in these competencies, and sometimes it is because they’re not paying attention to what they’re doing. Sometimes they’re getting overwhelmed by contradictory guidance from family, professors, mentors, or poor-quality signals from the wider environment about the future that may await them. Sometimes I see a mismatch, that what a student is capable of is not what they’ve decided to do. Or I see a student who indulging some negative feedback loops in terms of clarity of thought, ambition and effort, for any number of reasons—poor mental health, self-pity, uncertainty, fear, anger at an institutional environment that is in fact not built for their presence or ambition. 

Sometimes I see students where I am absolutely confident that this is not the time for them to be in college, but that there will be a time. In many cases, the time to do it right will never come to pass if they don’t work through the time now. Sometimes it’s the lack of thriving now that makes an understanding of later thriving possible. I don’t know how to get that across to a student sometimes, and I’m really sure I don’t want to attempt to tell the world about it through one simple grade. Is that what a B- or a C means to people looking at a transcript? That shouldn’t mean “throw this person away”: it often means instead “put this in the wine cellar for a while and let it age, it’s going to be brilliant later on.”

I don’t think faculty anywhere should attach themselves easily to the maintenance of a past meritocratic ideology, nor assume that grades and standards once upon a time produced such a meritocracy via the maintenance of a clear signaling regime that was avidly consumed by several generations of employers and graduate institutions. If nothing else, that proposition crashes into a way of easy falsifiability by noting that political and economic leadership in the contemporary United States in 2026 is still very associated with past regimes of selective higher education and allegedly rigorous standards of achievement, despite the fact that numerous Ivy League graduates in the Republican Party have pronounced their unending disdain for the educations they rode into professional life and political power.

At the very least, the real actions and demonstrated skills of the people in power now may tell us that there is something far less directly causal about the standards and content of higher education and the professional comportment and ethics that follow from that training. I don’t see anywhere I look, in fact, a tight predictive relationship between how we have measured academic performance within a particular band of selective higher education in any era and any distribution of socioeconomic status or professional accomplishment later on. Let alone happiness, contribution to the world, love, joy, or wisdom. Whatever we do that matters, it matters in ways that are not so easily sorted and annotated. "]]></description>
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<item rdf:about="https://om.co/2026/02/09/conveniencing-ourselves-to-irrelevance/">
    <title>Conveniencing Ourselves to Irrelevance – On my Om</title>
    <dc:date>2026-02-16T01:09:42+00:00</dc:date>
    <link>https://om.co/2026/02/09/conveniencing-ourselves-to-irrelevance/</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>convenience efficiency optimization ommalik 2026 human humanism life living purpose meaning meaningmaking noamchomsky technology dystopia hindswaraj maharmagandhi history automation work labor effort progress lifeexpectancy robertlouisstevenson internet web online amusement twitter tiktok socialmedia instagram communication pssivity gmail ai artificialintelligence generativeai choice choosing future responsibility humans irrelevance comfort ozempic compulsion uber genai</dc:subject>
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<item rdf:about="https://www.theguardian.com/news/ng-interactive/2026/jan/29/what-technology-takes-from-us-and-how-to-take-it-back">
    <title>What technology takes from us – and how to take it back | AI (artificial intelligence) | The Guardian</title>
    <dc:date>2026-02-08T07:56:42+00:00</dc:date>
    <link>https://www.theguardian.com/news/ng-interactive/2026/jan/29/what-technology-takes-from-us-and-how-to-take-it-back</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[Decisions outsourced, chatbots for friends, the natural world an afterthought: Silicon Valley is giving us life void of connection. There is a way out – but it’s going to take collective effort]]></description>
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    <title>Owning Our Words: Sounding the Depths of Language</title>
    <dc:date>2026-02-08T05:50:39+00:00</dc:date>
    <link>https://theconvivialsociety.substack.com/p/owning-our-words-sounding-the-depths</link>
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<item rdf:about="https://www.nytimes.com/2026/02/04/opinion/baby-laugh-developmental-milestone.html">
    <title>Opinion | What a Baby’s Laugh Actually Tells Us - The New York Times</title>
    <dc:date>2026-02-05T04:52:17+00:00</dc:date>
    <link>https://www.nytimes.com/2026/02/04/opinion/baby-laugh-developmental-milestone.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A kid’s first joke reveals a complex mind."

[archived:
https://archive.ph/lGN6B ]

“Laughter and humor are fundamental to how babies learn about and participate in the world.”]]></description>
<dc:subject>laughter babies communication social 2026 learning howwelearn chilren humor</dc:subject>
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<item rdf:about="https://www.theatlantic.com/family/2026/02/ai-etiquette-friends/685858/">
    <title>The Problem With Using AI in Your Personal Life - The Atlantic</title>
    <dc:date>2026-02-03T22:03:42+00:00</dc:date>
    <link>https://www.theatlantic.com/family/2026/02/ai-etiquette-friends/685858/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["My friend recently attended a funeral, and midway through the eulogy, he became convinced that it had been written by AI. There was the telltale proliferation of abstract nouns, a surfeit of assertions that the deceased was “not just X—he was Y” coupled with a lack of concrete anecdotes, and more appearances of the word collaborate than you would expect from a rec-league hockey teammate. It was both too good, in terms of being grammatically correct, and not good enough, in terms of being particular. My friend had no definitive proof that he was listening to AI, but his position—and I agree with him—is that when you know, you know. His sense was that he had just heard a computer save a man from thinking about his dead friend.

More and more, large language models are relieving people of the burden of reading and writing, in school and at work but also in group chats and email exchanges with friends. In many areas, guidelines are emerging: Schools are making policies on AI use by students, and courts are trying to settle the law about AI and intellectual property. In friendship and other interpersonal uses, however, AI is still the Wild West. We have tacit rules about which movies you wait to see with your roommate and who gets invited to the lake house, but we have yet to settle anything comparable regarding, for example, whether you should use ChatGPT to reply to somebody’s Christmas letter. That seems like an oversight.

For the purposes of this discussion, I will define friendship adverbially, to mean any friendly communication—with boon companions but also family members, neighbors, and acquaintances—as well as those transactional relationships that call for an element of friendliness, such as with teachers and babysitters. There is reason to believe that use of AI in these friend-like relationships has already become widespread. In a Brookings Institution survey released in November, 57 percent of respondents said they used generative AI for personal purposes; 15 to 20 percent used it for “social media or communication.”

Respondents to the Brookings survey were not asked whether they had offered some disclaimer about their use of AI or were passing off its outputs as their own; few statistics seem to exist on that question. But in a 2024 survey released by Microsoft, 52 percent of respondents who used AI at work said they were reluctant to admit using it for “important tasks,” presumably because it might make them look replaceable. My feeling is that using AI for friendly communications operates on a similar principle—but the share of people who should be ashamed is closer to 100 percent.

Deception is only part of the problem; the main evil is efficiency. The people selling AI keep suggesting I use it to streamline tasks that I regard as fun and even meaningful. Apple’s iOS 26, for example, has made text messages more efficient by offering AI summaries of their contents in notifications and lists. Before I turned it off, this feature summarized a group chat—in which my friend sent a picture of the door to her spooky attic, normally locked but now ajar, that became the occasion for various jokes about her finally being haunted—as “a conversation about a wooden room.”

In addition to being inaccurate, this summary removed everything entertaining about the chat in order to reduce it to a bare exchange of information. Presumably the summary would have been more actionable if the conversation it summarized had focused on dates and times or specific work products instead of jokes, which are notoriously hard for AI to parse. But how many conversations with friends are about communicating facts?

When my brother texts “How’s it going?,” he’s not seeking information so much as connection. That connection is thwarted if I ask ChatGPT to draft a 50-word reply about how his baby is cute and I love him. To prevent hard-core get-it-done types from inflicting slop on the rest of us, we need to agree that my sending you material written by ChatGPT is insulting, the same way you would be insulted if I were to play a recording of myself saying “Oh, that’s interesting” every time you spoke.

The assumption that the main purpose of writing is to convey information quickly breaks down when you consider cases beyond signage and certain airport-oriented areas of publishing. In schoolwork for teachers, chats with friends, or even emails to business associates—relationships that are defined by mutual obligations—a primary function of any written text is, to borrow a phrase from cryptocurrency, proof of work. This work is the means by which the text was produced but also an end in itself, either because it benefits the writer or because it demonstrates commitment to the reader.

Generative AI sabotages the proof-of-work function by introducing a category of texts that take more effort to read than they did to write. This dynamic creates an imbalance that’s common to bad etiquette: It asks other people to work harder so one person can work — or think, or care — less. My friend who tutors high-school students sends weekly progress updates to their parents; one parent replied with a 3,000-word email that included section headings, bolded his son’s name each time it appeared, and otherwise bore the hallmarks of ChatGPT. It almost certainly took seconds to generate but minutes to read. As breaches of etiquette go, where this asymmetric email falls is hard to say; I would put it somewhere between telling a pointless story about your childhood and using your phone’s speaker on an airplane. The message it sent, though, was clear: My friend’s client wanted the relational benefits of a substantial reply but didn’t care enough to write one himself.

Writing is an act of taking care. College students write term papers not to inform their professors of the role of class in Wuthering Heights, but because putting what they have learned into words clarifies their understanding to both their instructors and themselves. Writing a eulogy both leads the eulogizer to think deeply about his relationship with the deceased and demonstrates his ongoing commitment to that relationship, even and especially after he can derive no benefit from it: Our goalie is dead, but we care enough to keep thinking about him even after he will stop no earthly puck.

A time-saving technology such as AI is appealing in the workplace because many people want to spend less time working. This calculus should not apply to our friendly relationships, which are not purely means to money or status but also ends in themselves—experiences of other people that are worthwhile as experiences and therefore diminished by efficiency. I don’t want these relations to become more efficient for the same reason I don’t want a robot that pets the dog for me. And if you don’t want to text me, then why do you want to be my friend?

Sometimes, of course, friendship is a pain. It would be easier to conduct friendship purely on our own terms, responding when we felt the urge and letting a computer talk to our friends when we didn’t want to. But that would not be friendship. A computer takes no care. We should not let it take the experience of caring away from us."

[archived:
https://archive.ph/hK1j7

via:
https://social.ayjay.org/2026/02/03/dan-brooks-generative-ai-sabotages.html ]]]></description>
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<item rdf:about="https://snyder.substack.com/p/on-tyranny">
    <title>On Tyranny - by Timothy Snyder - Thinking about...</title>
    <dc:date>2026-02-02T05:48:22+00:00</dc:date>
    <link>https://snyder.substack.com/p/on-tyranny</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["These are twenty lessons from the twentieth century I published seven years ago, first as a kind of online declaration, and then, with historical examples, in a pamphlet called On Tyranny.

They were written in advance of the first Trump presidency, and have been used since in the U.S. and around the world.

For those who want democracy and the rule of law in the United States after 2024, I would only add: now is the time to organize, to prepare to win locally and nationally, and to talk not only about what is to be lost but what can be gained.

I wrote On Tyranny in a defensive mode; but freedom is something not only to be defended but to be defined and to be celebrated. As for me, I believe that if we can get through the next year, things could get better. Much better.

For now, three years after Trump’s attempt to end democracy and the rule of law in the United States, a reminder of the lessons. I recall them now in then hope that I won’t have to do so again a year from now.

1. Do not obey in advance.  Most of the power of authoritarianism is freely given. In times like these, individuals think ahead about what a more repressive government will want, and then offer themselves without being asked.  A citizen who adapts in this way is teaching power what it can do. 

2.  Defend institutions.  It is institutions that help us to preserve decency.  They need our help as well.  Do not speak of "our institutions" unless you make them yours by acting on their behalf.  Institutions do not protect themselves.  They fall one after the other unless each is defended from the beginning.  So choose an institution you care about -- a court, a newspaper, a law, a labor union -- and take its side.

3. Beware the one-party state.  The parties that remade states and suppressed rivals were not omnipotent from the start.  They exploited a historic moment to make political life impossible for their opponents.  So support the multiple-party system and defend the rules of democratic elections.  Vote in local and state elections while you can.  Consider running for office.

4. Take responsibility for the face of the world.  The symbols of today enable the reality of tomorrow.  Notice the swastikas and the other signs of hate.  Do not look away, and do not get used to them.  Remove them yourself and set an example for others to do so.

5. Remember professional ethics.  When political leaders set a negative example, professional commitments to just practice become more important. It is hard to subvert a rule-of-law state without lawyers, or to hold show trials without judges.  Authoritarians need obedient civil servants, and concentration camp directors seek businessmen interested in cheap labor.

6. Be wary of paramilitaries.  When the men with guns who have always claimed to be against the system start wearing uniforms and marching with torches and pictures of a leader, the end is nigh.  When the pro-leader paramilitary and the official police and military intermingle, the end has come.

7. Be reflective if you must be armed.  If you carry a weapon in public service, may God bless you and keep you.  But know that evils of the past involved policemen and soldiers finding themselves, one day, doing irregular things.  Be ready to say no.

8. Stand out.  Someone has to.  It is easy to follow along.  It can feel strange to do or say something different.  But without that unease, there is no freedom.  Remember Rosa Parks.  The moment you set an example, the spell of the status quo is broken, and others will follow.

9. Be kind to our language.  Avoid pronouncing the phrases everyone else does.  Think up your own way of speaking, even if only to convey that thing you think everyone is saying.  Make an effort to separate yourself from the internet.  Read books.

10. Believe in truth.  To abandon facts is to abandon freedom.  If nothing is true, then no one can criticize power, because there is no basis upon which to do so.  If nothing is true, then all is spectacle.  The biggest wallet pays for the most blinding lights.

11. Investigate.  Figure things out for yourself.  Spend more time with long articles. Subsidize investigative journalism by subscribing to print media.  Realize that some of what is on the internet is there to harm you.  Learn about sites that investigate propaganda campaigns (some of which come from abroad).  Take responsibility for what you communicate with others.

12. Make eye contact and small talk.  This is not just polite.  It is part of being a citizen and a responsible member of society.  It is also a way to stay in touch with your surroundings, break down social barriers, and understand whom you should and should not trust.  If we enter a culture of denunciation, you will want to know the psychological landscape of your daily life.

13. Practice corporeal politics.  Power wants your body softening in your chair and your emotions dissipating on the screen.  Get outside.  Put your body in unfamiliar places with unfamiliar people.  Make new friends and march with them.

14. Establish a private life.  Nastier rulers will use what they know about you to push you around.  Scrub your computer of malware on a regular basis.  Remember that email is skywriting.  Consider using alternative forms of the internet, or simply using it less.  Have personal exchanges in person.  For the same reason, resolve any legal trouble.  Tyrants seek the hook on which to hang you.  Try not to have hooks.

15. Contribute to good causes.  Be active in organizations, political or not, that express your own view of life.  Pick a charity or two and set up autopay.  Then you will have made a free choice that supports civil society and helps others to do good.

16. Learn from peers in other countries.  Keep up your friendships abroad, or make new friends in other countries.  The present difficulties in the United States are an element of a larger trend.  And no country is going to find a solution by itself.  Make sure you and your family have passports.

17. Listen for dangerous words.  Be alert to use of the words "extremism" and "terrorism."  Be alive to the fatal notions of "emergency" and "exception."  Be angry about the treacherous use of patriotic vocabulary.

18. Be calm when the unthinkable arrives.  Modern tyranny is terror management.  When the terrorist attack comes, remember that authoritarians exploit such events in order to consolidate power.  The sudden disaster that requires the end of checks and balances, the dissolution of opposition parties, the suspension of freedom of expression, the right to a fair trial, and so on, is the oldest trick in the Hitlerian book.  Do not fall for it.

19. Be a patriot.  Set a good example of what America means for the generations to come.  They will need it.

20. Be as courageous as you can.  If none of us is prepared to die for freedom, then all of us will die under tyranny.

These lessons are the openings of the twenty chapters of On Tyranny, which has been updated to account for the Big Lie, the coup attempt, the war in Ukraine, and the risks we face in 2024.  On Tyranny has also been published in a beautiful graphic edition, illustrated by Nora Krug."]]></description>
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<item rdf:about="https://possibilityhours.substack.com/p/about-now-lessons-sobre-ahora-lecciones">
    <title>About now? So much to learn / ¿Sobre ahora? Tanto que aprender</title>
    <dc:date>2026-02-02T05:46:42+00:00</dc:date>
    <link>https://possibilityhours.substack.com/p/about-now-lessons-sobre-ahora-lecciones</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Humbly learning from On Tryanny: Twenty Lessons from the Twentieth Century by Timothy Snyder [https://substack.com/@snyder ]. Here below, from his list [https://snyder.substack.com/p/on-tyranny ]. He had a great live Substack chat yesterday with Ava DuVernay. Watch it here. [https://snyder.substack.com/p/my-conversation-with-ava-duvernay ]

    1. Do not obey in advance. Most of the power of authoritarianism is freely given. In times like these, individuals think ahead about what a more repressive government will want, and then offer themselves without being asked. A citizen who adapts in this way is teaching power what it can do.

    2. Defend institutions. It is institutions that help us to preserve decency. They need our help as well. Do not speak of “our institutions” unless you make them yours by acting on their behalf. Institutions do not protect themselves. They fall one after the other unless each is defended from the beginning. So choose an institution you care about -- a court, a newspaper, a law, a labor union -- and take its side.

    3. Beware the one-party state. The parties that remade states and suppressed rivals were not omnipotent from the start. They exploited a historic moment to make political life impossible for their opponents. So support the multiple-party system and defend the rules of democratic elections. Vote in local and state elections while you can. Consider running for office.

    4. Take responsibility for the face of the world. The symbols of today enable the reality of tomorrow. Notice the swastikas and the other signs of hate. Do not look away, and do not get used to them. Remove them yourself and set an example for others to do so.

    5. Remember professional ethics. When political leaders set a negative example, professional commitments to just practice become more important. It is hard to subvert a rule-of-law state without lawyers, or to hold show trials without judges. Authoritarians need obedient civil servants, and concentration camp directors seek businessmen interested in cheap labor.

    6. Be wary of paramilitaries. When the men with guns who have always claimed to be against the system start wearing uniforms and marching with torches and pictures of a leader, the end is nigh. When the pro-leader paramilitary and the official police and military intermingle, the end has come.

    7. Be reflective if you must be armed. If you carry a weapon in public service, may God bless you and keep you. But know that evils of the past involved policemen and soldiers finding themselves, one day, doing irregular things. Be ready to say no.

    8. Stand out. Someone has to. It is easy to follow along. It can feel strange to do or say something different. But without that unease, there is no freedom. Remember Rosa Parks. The moment you set an example, the spell of the status quo is broken, and others will follow.

    9. Be kind to our language. Avoid pronouncing the phrases everyone else does. Think up your own way of speaking, even if only to convey that thing you think everyone is saying. Make an effort to separate yourself from the internet. Read books.

    10. Believe in truth. To abandon facts is to abandon freedom. If nothing is true, then no one can criticize power, because there is no basis upon which to do so. If nothing is true, then all is spectacle. The biggest wallet pays for the most blinding lights.

    11. Investigate. Figure things out for yourself. Spend more time with long articles. Subsidize investigative journalism by subscribing to print media. Realize that some of what is on the internet is there to harm you. Learn about sites that investigate propaganda campaigns (some of which come from abroad). Take responsibility for what you communicate with others.

    12. Make eye contact and small talk. This is not just polite. It is part of being a citizen and a responsible member of society. It is also a way to stay in touch with your surroundings, break down social barriers, and understand whom you should and should not trust. If we enter a culture of denunciation, you will want to know the psychological landscape of your daily life.

    13. Practice corporeal politics. Power wants your body softening in your chair and your emotions dissipating on the screen. Get outside. Put your body in unfamiliar places with unfamiliar people. Make new friends and march with them.

    14. Establish a private life. Nastier rulers will use what they know about you to push you around. Scrub your computer of malware on a regular basis. Remember that email is skywriting. Consider using alternative forms of the internet, or simply using it less. Have personal exchanges in person. For the same reason, resolve any legal trouble. Tyrants seek the hook on which to hang you. Try not to have hooks.

    15. Contribute to good causes. Be active in organizations, political or not, that express your own view of life. Pick a charity or two and set up autopay. Then you will have made a free choice that supports civil society and helps others to do good.

    16. Learn from peers in other countries. Keep up your friendships abroad, or make new friends in other countries. The present difficulties in the United States are an element of a larger trend. And no country is going to find a solution by itself. Make sure you and your family have passports.

    17. Listen for dangerous words. Be alert to use of the words “extremism” and “terrorism.” Be alive to the fatal notions of “emergency” and “exception.” Be angry about the treacherous use of patriotic vocabulary.

    18. Be calm when the unthinkable arrives. Modern tyranny is terror management. When the terrorist attack comes, remember that authoritarians exploit such events in order to consolidate power. The sudden disaster that requires the end of checks and balances, the dissolution of opposition parties, the suspension of freedom of expression, the right to a fair trial, and so on, is the oldest trick in the Hitlerian book. Do not fall for it.

    19. Be a patriot. Set a good example of what America means for the generations to come. They will need it.

    20. Be as courageous as you can. If none of us is prepared to die for freedom, then all of us will die under tyranny."]]></description>
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<item rdf:about="https://www.publicbooks.org/against-babel-or-how-to-talk-to-strangers/">
    <title>Against Babel: Or, How to Talk to Strangers - Public Books</title>
    <dc:date>2026-01-17T04:26:25+00:00</dc:date>
    <link>https://www.publicbooks.org/against-babel-or-how-to-talk-to-strangers/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["What would such an antigenealogical, transcendent philology that I’ve called for here look like? One example might be found in Jennifer Scappettone’s Poetry After Barbarism: The Invention of Motherless Tongues and Resistance to Fascism. Explicitly and abundantly antistatist, Scappettone’s work engages with national language traditions without reinscribing dominant geopolitics. Instead, the book offers a course toward “alternative republics … in which poetry (and its undervalued kith, translation) might assume a central agency,” noting:

<blockquote>Needless to say, the language of a People conceived as monolith needs to disavow the ineluctably shared histories and futures of speech and writing, which deposit themselves in linguistic resources representing a treasury of exchange impossible to shut down: a perpetual transmutation taking place in the ungovernable work of ears, mouths, and hands absorbing and passing on difference.</blockquote>

Difference, not an anachronistic Eden of similarity, is the indubitable protagonist of Scappettone’s story. Approaching the poetic traditions and artistic practices of fugitives, waywards, and exiles, from Etel Adnan to LaTasha N. Nevada Diggs, Scappettone retells not the story of Babel but the story of the Pentecost: wherein Christ’s followers, inspired by the divine spirit—“inspired” in the literal sense of “breathed into”—are suddenly able to speak languages foreign to them.

The Pentecost does not repair Babel but redrafts it, placing an antidote for our separation and noncommunication back in the hands of those who believe and care enough to speak beyond sameness: poets. Guided by the potential of xenoglossy—the spontaneous knowledge of an unlearned language—Scappettone’s book gathers near-magical moments of people producing works intelligible to those othered to them. These achievements, Scappettone notes, are not because of a myth of shared descent, but because of the possibility of their shared occupation of a homeland, enacted not through the state but through experience, performance, and poetics.

Thus, Poetry After Barbarism might be an inaugural bid at a philology without Babel. Scappettone’s book embraces Ahmed’s impossible invitation for language study to not repair through shared heritage or reform through shared futurity, but instead to regenerate legibility, refuse the pure, reembrace the gift of the unknown. Our new guiding myth, I take it, must be the Pentecost. We must live not at the moment of our scattering but at the moment of our spontaneous, and earned, remembrance. Importantly, though, Scappettone makes clear her work is not originary but collectivizing: it brings under a shared light generations of language workers before her, including an impressive chapter on the Italian philologist that undrapes a disciplinary tradition of antifascist praxis.

In this, Scappettone offers the ultimate rejoinder to both Auerbach and Said. To her, it is not enough that our philological home is the earth. In fact, our language—our home—must also be planetary and cosmic, escaping the entrapments that make an internationalized earth just another vestige of the state.

We need not see ourselves as scattered halves looking to be made whole by a return to a unified state. Escaping Babel’s haunt, it’s possible to see—xenoglossically—our bodies, our histories, our languages as complete in themselves. The task remains, then, to extend care, humanity, solidarity, and life, to tongues—and people—outside of the trajectories inscribed by our protos; to raze the language tree that dictates our cultural debt and our naturalized nations; and to reinvest in living with, and living for, difference."]]></description>
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    <link>https://accessgenealogy.com/native/neapolitan-signs-sign-language.htm</link>
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<item rdf:about="https://www.youtube.com/watch?v=Km2bn0HvUwg">
    <title>Everything Was Already AI - YouTube</title>
    <dc:date>2026-01-09T19:34:30+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=Km2bn0HvUwg</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Feedback welcome, hope you enjoy this video which was a lot of fun to make (albeit late)

References (in rough order of appearance)

How to Make Realistic Predictions About AI, Tantham
https://curveshift.net/p/how-to-make-realistic-predictions

Silicon Valley Insider EXPOSES Cult-Like AI Companies | Aaron Bastani Meets Karen Hao 
https://www.youtube.com/watch?v=8enXRDlWguU

‘Large AI models are cultural and social technologies’, Farrell et al.
https://www.science.org/doi/10.1126/science.adt9819

Artificial Intelligences, Herbert Simon

Debunking Economics, Keen 
https://en.wikipedia.org/wiki/Debunking_Economics

Scientists Just Discovered Why All Pop Music Sounds Exactly the Same
https://www.mic.com/articles/107896/scientists-finally-prove-why-pop-music-all-sounds-the-same

The Dorito Effect, Shatzker
https://www.simonandschuster.com/books/The-Dorito-Effect/Mark-Schatzker/9781476724232

How Corporations Hijacked Anti-AI Backlash 
https://www.youtube.com/watch?v=lRq0pESKJgg

The Stock Market is a Conventional Wisdom Processor: Why Trump’s Tariffs Crashed the Stock Market While the Trump Musk Payments Crisis Hasn’t (Yet), Tankus
https://www.crisesnotes.com/content/files/2025/04/The-Stock-Market-is-a-Conventional-Wisdom-Processor-Why-Trump-s-Tariffs-Crashed-the-Stock-Market-While-the-Trump-Musk-Payments-Crisis-Hasn-t--Yet-.pdf

Elon Musk’s Billionaire Games - Between the Scenes | The Daily Show 
https://www.youtube.com/watch?v=Gqlbn2nPO-A

The Job Market Is Hell: Young people are using ChatGPT to write their applications; HR is using AI to read them; no one is getting hired. By Annie Lowrey
https://www.theatlantic.com/ideas/archive/2025/09/job-market-hell/684133/

What's Wrong with Capitalism (Part 1) | ContraPoints 
https://www.youtube.com/watch?v=gJW4-cOZt8A

Disney is Perfectly Happy With Their Catastrophic Downfall
https://www.youtube.com/watch?v=GW2Zr8Q6Xqw  

Mr. Plinkett's What Happened To Star Wars?
https://www.youtube.com/watch?v=0xeMak4RqJA

AI Slop Is Destroying The Internet
https://www.youtube.com/watch?v=_zfN9wnPvU0

Artificial Intelligence and the Digital Economy - with Dr Stuart Mills
https://www.youtube.com/watch?v=9E6p3J9dko8

An Existing, Ecologically-Successful Genus Of Collectively Intelligent Artificial Creatures, Kuipers
https://arxiv.org/abs/1204.4116
https://web.eecs.umich.edu/~kuipers/papers/Kuipers-ci-12.pdf

AI Integration Is the New Moat, Tim O’Reilly
https://www.oreilly.com/radar/integration-is-the-new-moat/

Dirty Little Marketing Secrets That Always Work - Rory Sutherland (4K)
https://www.youtube.com/watch?v=qvpw4_O25eU

The Time for Cybernetics Has Come - with Daniel Davies
https://www.youtube.com/watch?v=y3HpdNGvJDc

notes on the industrialisation of decision making, Davies
https://backofmind.substack.com/p/notes-on-the-industrialisation-of

the only message the channel can carry is a scream, Davies
https://backofmind.substack.com/p/the-only-message-the-channel-can

The AI Circular Economy, Blakeley
https://graceblakeley.substack.com/p/the-ai-circular-economy

The Case Against Generative AI, Zitron
https://www.wheresyoured.at/the-case-against-generative-ai/

The Map is Eating the Territory: The Political Economy of AI, Farrell
https://www.programmablemutter.com/p/the-political-economy-of-ai

the ending of every 7 hour video essay
https://www.youtube.com/watch?v=d8reiauyQCM 

Further reading

AI: What Could Go Wrong? with Geoffrey Hinton - The Weekly Show with Jon Stewart | Podcast on Spotify
https://open.spotify.com/episode/4pWuwQq8M8Gzf9F9U0AYZW

Transformers, the tech behind LLMs | Deep Learning Chapter 5 
https://www.youtube.com/watch?v=wjZofJX0v4M

You're Being Lied To About Private Equity | Truth Complex 
https://www.youtube.com/watch?v=6pzLhWCxH_g 

AI As a Normal Technology, Arvind Narayanan & Sayash Kapoor
https://knightcolumbia.org/content/ai-as-normal-technology "]]></description>
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<item rdf:about="https://enlacezapatista.ezln.org.mx/2001/03/25/entrevista-con-gabriel-garcia-marquez/">
    <title>Entrevista con Gabriel García Márquez « Enlace Zapatista</title>
    <dc:date>2026-01-04T20:04:34+00:00</dc:date>
    <link>https://enlacezapatista.ezln.org.mx/2001/03/25/entrevista-con-gabriel-garcia-marquez/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[English:
https://newleftreview.org/issues/ii9/articles/subcomandante-marcos-the-punch-card-and-the-hourglass ]]]></description>
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<item rdf:about="https://www.joanwestenberg.com/thin-desires-are-eating-your-life/">
    <title>Thin Desires Are Eating Your Life</title>
    <dc:date>2025-12-29T20:58:50+00:00</dc:date>
    <link>https://www.joanwestenberg.com/thin-desires-are-eating-your-life/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The defining experience of our age seems to be hunger. 

We're hungry for more, but we have more than we need. 

We're hungry for less, while more accumulates and multiplies.

We're hungry and we don't have words to articulate why.

We're hungry, and we're lacking and we're wanting.

We are living with a near-universal thin desire: wanting something that cannot actually be gotten, that we can't define, from a source that has no interest in providing it.

The distinction between thick and thin desires isn't original to me.

Philosophers have been circling this territory for decades, from Charles Taylor's work on frameworks of meaning to Agnes Callard's more recent writing on aspiration.

But the version I find most useful is simple:

A thick desire is one that changes you in the process of pursuing it.

A thin desire is one that doesn't.

The desire to understand calculus versus the desire to check your notifications are both real desires, and both produce (to a degree) real feelings of satisfaction when fulfilled.

But the person who spends a year learning calculus becomes someone different, someone who can see patterns in the world that were previously invisible, who has expanded the range of things they're capable of caring about, who has Been Through It.

The person who checks their notifications is, afterward, exactly the same person who wanted to check their notifications five minutes ago.

The thin desire reproduces itself without remainder.

The thick desire transforms its host.

I want to be careful here because this is a claim that can easily slide into unfalsifiable grumpiness about Kids These Days.

But there's a version of it that I think is both true and important.

The business model of most consumer technology is to identify some thick desire, find the part of it that produces a neurological reward, and then deliver that reward without the rest of the package.

Social media gives you the feeling of social connection without the obligations of actual friendship.

Pornography gives you sexual satisfaction without the vulnerability of partnership.

Productivity apps give you the feeling of accomplishment without anything being accomplished.

In each case, the thin version is easier to deliver at scale, easier to monetize, and easier to make addictive.

The result is a diet of pure sensation.

And none of it seems to be making anyone happier.

The surveys all point the same direction: rising anxiety, rising depression, rising rates of loneliness even as we've never been more connected.

How could this be, when we've gotten so good at giving people what they want?

Maybe because we've gotten good at giving people what they want in a way that prevents them from wanting anything worth having.

Thick desires are inconvenient.

They take years to cultivate and can't be satisfied on demand.

The desire to master a craft, to read slowly, to be embedded in a genuine community, to understand your place in some tradition larger than yourself: these desires are effortful to acquire and impossible to fully gratify.

They embed you in webs of obligation and reciprocity.

They make you dependent on specific people and places.

From the perspective of a frictionless global marketplace, all of this is pure inefficiency.

And so the infrastructure for thick desires has been gradually dismantled.

The workshops closed, the congregations thinned, the apprenticeships disappeared, the front porches gave way to backyard decks and studio apartments and the coveted Micro Homes where you could be alone with your devices.

Meanwhile the infrastructure for thin desires became essentially inescapable.

It's in your pocket right now.

Grand programs to Rebuild Community or Restore Meaning seem to founder on the same logic they're trying to escape.

The thick life doesn't scale.

That's the whole point.

So: bake bread.

The yeast doesn't care about your schedule.

The dough will rise when it rises, indifferent to your optimization.

You'll spend an afternoon doing something that cannot be made faster, producing something that you could have bought for four dollars, and in the process you'll recover some capacity for patience that the attention economy has been methodically stripping away.

Write a letter, by hand, on paper.

Send it through the mail.

The letter will take days to arrive and you won't be able to unsend it or edit it or track whether it was opened.

You're creating a communication that exists outside the logic of engagement metrics, a small artifact that refuses to be optimized.

Code a tool for exactly one person.

Solve your friend's specific problem with their specific workflow.

Build something that will never scale, never be monetized, never attract users.

The entire economy of software assumes that code should serve millions to justify its existence.

Making something for an audience of one is a beautiful heresy.

None of this will reverse the great thinning.

But I've started to suspect that the thick life might be worth pursuing anyway, on its own terms, without needing to become a movement.

The person who bakes bread isn't trying to fix the world. They're not making any attempt to either dent or undent the universe.

They're trying to spend a Sunday afternoon in a way that doesn't leave them feeling emptied out.

They're remembering, one loaf at a time, what it feels like to want something that's actually worth wanting."]]></description>
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    <title>Why have blue whales stopped singing? The mystery worrying scientists | Climate News | Al Jazeera</title>
    <dc:date>2025-12-08T18:58:27+00:00</dc:date>
    <link>https://www.aljazeera.com/news/2025/8/8/why-have-blue-whales-stopped-singing-the-mystery-worrying-scientists</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The powerful sounds made by Blue Whales help them communicate with partners or signal the discovery of abundant food."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=lUxf7Sfqxsk">
    <title>What Whales Can Teach Us About Talking to Aliens | The Futurology Podcast - YouTube</title>
    <dc:date>2025-11-28T22:51:13+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=lUxf7Sfqxsk</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["We’ve spent decades beaming radio waves into space listening for an answer. But it might be enough to start here on Earth, or more accurately, under the seas. Sperm whales live in complex clans and communicate in rapid-fire clicks. Even if we could decode their messages, is it safe to assume they want to talk to us? What, exactly, would we have to say to them?

The Cetacean Translation Initiative – CETI for whales not SETI for E.T. – is considering the implications of AI translation tools for the ocean’s depths. In this episode of Futurology, CETI Founder David Gruber joins Claire Webb – the director of the Berggruen Institute's Future Humans program – to explore what it means to approach another intelligence with humility rather than conquest. In the end, creating a direct linguistic connection with another species may be yet another white whale that humanity should abandon as folly. For Gruber, the point isn’t fluency. It’s learning to speak more softly on a planet filled with minds we’ve barely begun to meet.

Chapters
Introduction (0:00)
David’s Journey to Becoming a Marine Biologist (1:44)
Bioluminescence, Biofluorescence, and Deep Sea Life (7:32)
Discovering Biofluorescence in Sharks (21:06)
The Evolutionary Story of Whales (29:12)
How Sperm Whales Make Sound (31:53)
Whale Songs—The Sirens of the Sea (36:16)
How Whale Songs are Recorded (42:53)
Accents and Dialects in Whale Communication (45:30)
Vladimir Nabokov and the Art of Translation (52:06)
The Challenge of Inhabiting an Alien Consciousness (56:56)
How Machine Learning Can Help Us Understand Whales (1:04:42)
If We Can Translate Whales, Can We Translate Extraterrestrials? (1:09:46)

Resources

Aglow in the Dark: The Revolutionary Science of Biofluorescence — David Gruber & Vincent Pieribone (Book, 2005)
https://www.bibliovault.org/BV.book.epl?ISBN=9780674024137

The Art of Translation — Vladimir Nabokov (Essay, 1941)
https://newrepublic.com/article/113310/vladimir-nabokov-art-translation

Songs of the Humpback Whale — Roger Payne & Scott McVay (Scientific Article, 1970)
https://www.science.org/doi/10.1126/science.173.3997.585

Songs of the Humpback Whale — Roger Payne & Frank Watlington (Audio Recording, 1970)
https://open.spotify.com/album/5h96FXOFTdfJxanqdzoczd?nd=1&dlsi=7740e03967f04b0d

Follow David Gruber: 
@davidfgruber
https://www.davidgruber.com/

Follow Project CETI
Instagram:   / projectceti  
LinkedIn:   / project   CETI
Twitter/X: https://x.com/ProjectCETI
YouTube:    / projectceti  
TikTok: https://www.tiktok.com/projectceti "]]></description>
<dc:subject>clairewebb davidgruber dawnnakagawa whales cetaceans 2025 ai artificialintelligence language translation multispecies morethanhuman human-animalrelations human-animalrelationships machinelearning spermwhales whalesong sound ceti communication animals wildlife linguistics intelligence humility humanity oceanography tobaccokey belize earthwatch howardwynne science marinemammals environment nature bioluminescence biofluorescence deepsea ocean oceans marinebiology whalesongs vladimirnabokov consciousness vincentpieribone rogerpayne scottmcvay frankwatlington languages singing bluewhales sharks evolution humpbackwhales humans human computation computing llms displacement aliens data patterns seti 1960s 1970s dolphins projectceti frankdrake information informationtheory stickiness space outerspace stangers welcome welcoming</dc:subject>
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<item rdf:about="https://www.versobooks.com/products/2862-amateurs">
    <title>Amateurs!: How We Built Internet Culture and Why it Matters | Verso Books</title>
    <dc:date>2025-11-20T19:42:52+00:00</dc:date>
    <link>https://www.versobooks.com/products/2862-amateurs</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[reviewed by James Gleick here:
https://www.nybooks.com/articles/2025/12/04/how-the-web-was-lost-internet-this-is-for-everyone/
https://archive.ph/ETmEP ]

"The story of how you created internet culture and why it matters

Since the nineties, platforms have invited users to create in return for connection. From blogs to vlogs, tweets to memes: for the first time in history, making art became the fundamental form of communication.

What started as fun soon became currency, something vital to finding friends, work, and love. Then, as ‘meatspace’ job security eroded, online creativity became work itself. Now an internet presence is no longer optional, platforms increasingly charge users. Whatever it is we’re creating online, it isn’t amateur anymore. But is it art?

In this scintillating philosophical history of the internet, Joanna Walsh, author of Girl Online, examines how and why creativity became the price of digital existence.

Reviews

"Walsh’s Amateurs! catalogues how our online creative efforts have created and discarded garish styles — and how everyone wants to profit off of them...[Amateurs! is] dizzying in scope, perceptive even when it gets caught up in nonsense, swerving rapidly from Fredric Jameson to KnowYourMeme.com." —Ethan Beck,  The Washington Post

"[Walsh's] interpretations are fresh and insightful, like when she pinpoints Tumblr users’ love of “cursed images” of red-eyed people and animals—a common effect in amateur flash photography—as evincing a “nostalgia for the failed." —Publishers Weekly

"Amateurs! is a eulogy and a manifesto for the internet revolution that came and went before our eyes, on our screens, beneath our fingertips: the revolution of the amateur." —Helena Aeberli,  Los Angeles Review of Books

"Amateurs! is like the internet in its juxtaposition of the high (as in high theory) and the low (as in LOLcats). Sometimes this evokes the textual tension of a meme, an enjoyable friction between content and form, the zeugmatic yoking of disparate terms as in the Google-search-derived flarf poetry that flourished in the 2000s, the free association of a blog, the discord of a social media feed, ideas “hyperlinked” together, the self-conscious lack of rigor made into its own methodology."" —Katie Kadue,  Bookforum

"Bubbling over with pithy and accessible aperçus, Amateurs! is a snappy guide to the new aesthetics of online culture and the end of professionalization. Walsh surveys the deskilling that results from the fusion of unpaid labour and self-branding: from dumb memes to Instagram influencers, from Wikicore aesthetics to the trash essay, culminating in the talent bypass that is AI. She offers catchy terms for thinking through the revision of authorship and creativity (decuperation and unrealism, anyone?) – delivered with a keen sense of history and a spiky feminist attitude and that never lapses into the curmudgeonly.'" —Claire Bishop, author of Disordered Attention

"Joanna Walsh finds exactly the right concept (if also, as she notes, a paradoxically retro as well as definitionally mimetic one, on the cusp of becoming indistinguishable from its historical opposite) for totalizing that seemingly untotalizable, endlessly self-dehistoricizing thing which is the Internet as aesthetic phenomenon. This is a stunning feat." —Sianne Ngai, George M. Pullman Professor of English and the College, University of Chicago

"A bold, thoughtful and beautifully lyrical exploration of how amateur creativity shaped the internet" —Rachel O’Dwyer, author of Tokens

"Amateurs! makes the case that platforms inviting us to create art as a means of communications became traps. Arguing that internet amateurism is “an aesthetic revolution as big as modernism,” Walsh traces both how it allows for greater activism and solidarity, while also creating the conditions for exploitation: AI resource guzzling, alt-right brain rot, and the brutal inequities of neoliberal economic extraction." —Lit Hub’s Most Anticipated Books of 2025

"From the author of <i>Girl Online</i>, a new manifesto building on the hyperdeveloped internet society of the twenty-first century. Amateurs builds on Time magazine’s 2006 assertion that ‘you’ are the person of the year — the stragglers and marginalized communities that ultimately build the internet’s biggest trends and rhythms." —OurCulture, Most Anticipated Books of Fall 2025

"Joanna Walsh, whose blend of savagely astute analytical thinking and quality narrative chops never fails to enlighten, inform and provoke, whatever her choice of subject may be." —Stu Hennigan,  The Bookseller

"An insightful exploration...[Walsh's] amateurs were liable to use the word aesthetic with particular pleasure and self-consciousness. She celebrates the aesthetic they created, and mourns it, and celebrates it again." —James Gleick,  The New York Review of Books"]]></description>
<dc:subject>joannawalsh 2025 internet web online amateurs amateurism history howwwewrite platforms communication modernism capitalism modernity</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://www.youtube.com/watch?v=3LnHruJPPsY">
    <title>Against Brainrot — how to read &amp; write more online - YouTube</title>
    <dc:date>2025-11-17T19:36:45+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=3LnHruJPPsY</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["People are panicking about the literacy crisis, about waning attention spans and why technology is making everything worse. But some people — like writer, software designer, and literary critic Celine Nguyen — have managed to not only retain their engagement with art and culture and literature, but actually deepen it with the help of the internet and social media.

In this conversation, Celine talks through how she went from tech to art school, taught herself to be a literary critic, and learned to love social media, Substack, and AI. 

[00:00:00] Jumping from Silicon Valley to the art world
[00:11:00] The internet and “research as leisure activity”
[00:26:34] Contrarian optimism about AI and art
[00:48:57] How can we measure progress in culture?
[01:04:47] Celine’s personal tech/media habits

Follow Celine's work at personalcanon.com and Jasmine at jasmi.news."

[transcript:
https://jasmi.news/p/celine-nguyen

notes here too:
https://www.personalcanon.com/p/ten-thousand-takes-on-tech-culture ]]]></description>
<dc:subject>celinenguyen jasminesun art literacy literature technooptimism siliconvalley optimism contrarianism ai artificialintelligence progress culture media technology internet web online substack socalmedia literarycriticism humanities philosophy compsci walterbenjamin specialization howweread howwewrite karlmarx dialecticalmaterialism davidharvey reading education learning howwelearn criticaltheory stanford communication access accessibility sensemaking makingsense generalists lingo translation jargon ideology worldview disruption information knowledge abstraction decontextualization algorithms amateurs research amateurism zeyneptufekci extremism context discovery writing geography radicalization venkateshrao consciousness metrics analytics socialmedia discourse conversation attention creativity forums hierarchy llms slop aislop economics ecosystems commercialart culturalproduction publishing excess</dc:subject>
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<item rdf:about="https://sarahendren.com/2025/11/17/convinced/">
    <title>convinced | sara hendren</title>
    <dc:date>2025-11-17T17:34:01+00:00</dc:date>
    <link>https://sarahendren.com/2025/11/17/convinced/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Last week I had students in one of my classes watch Sound of Metal, a scripted feature film about hearing loss, cochlear implants, sobriety, embodiment, grasping and limits, and so much else. It’s beautifully written and performed, and it followed readings that included Byung-Chul Han’s The Burnout Society.

The first student to speak up about the film was J, who said: I’m not sure if this is the right way to say it, but I was…convinced by the movie. J thought this response was likely inadequate, but I assured him that any writers of fiction would be very pleased by that choice of words. They’d be thrilled to know he was convinced that the world of the film or book existed, convinced that these characters moved through it, that they were recognizably human, convinced by the dream state of taking on those characters’ idiosyncracies and questions as though they were our own.

I spend a lot of time reading the arguments of my nonfiction writer friends and admirees — peers in policy, academia, journalism — and I am plenty often convinced by them in the usual way. I am convinced by their logic and by their evidentiary appeals. I desperately need that persuasion as nourishment, and I seek out minds much sharper and more skilled than my own. I need a steady diet of their ideas to think with. I’m acutely aware of my limitations.

But I don’t really long to join these writers in that kind of persuasion, to have that form of something to say. I said this a while ago — I want to make art, not arguments [https://sarahendren.com/2022/12/19/art-not-argument/ ] — and when J said this thing about being convinced, I recognized it again. I want to be convincing about what it feels like to be a human being."]]></description>
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    <title>How AI Will Translate Human Creativity as Sci-Fi and Reality Converge | The Futurology Podcast - YouTube</title>
    <dc:date>2025-11-04T18:43:57+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["The first machines mimicked our muscles. Today, they’ve learned to mirror our minds. Now they’re beginning to imitate something even closer to the core of our humanity – imagination itself. Sci-fi author, translator, and technologist Ken Liu calls this new medium the Noematagraph: a tool for capturing creativity and collaborating with AI in the same way cinema tells stories with actors, sound and a splash of light on a screen.

In this episode of Futurology, Liu joins Berggruen Press’ Executive Editor Nils Gilman to explore how AI blurs the line between artist and audience, code and consciousness. They discuss why storytelling has always been humanity’s most powerful technology and how machines, by learning to tell their own stories, may change what it means to express emotion in the AI age."]]></description>
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    <title>What I found in one of the tiniest languages | Psyche Notes to Self</title>
    <dc:date>2025-11-03T21:53:29+00:00</dc:date>
    <link>https://psyche.co/notes-to-self/what-i-found-when-i-played-with-a-tiny-invented-language</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>language languages small 2025 hannahkim communication constraints</dc:subject>
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<item rdf:about="https://thebaffler.com/salvos/manual-labor-leland">
    <title>Manual Labor | Andrew Leland</title>
    <dc:date>2025-10-31T21:55:21+00:00</dc:date>
    <link>https://thebaffler.com/salvos/manual-labor-leland</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A new generation of deaf writers reimagines language, text, and sound"]]></description>
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    <title>20 bird species can understand each other’s anti-cuckoo call | New Scientist</title>
    <dc:date>2025-10-18T02:34:24+00:00</dc:date>
    <link>https://www.newscientist.com/article/2498809-20-bird-species-can-understand-each-others-anti-cuckoo-call/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Several species of birds from different continents use and understand similar alarm calls when they see an invader that might lay an egg in their nest – this shared call hints at the origin of language"]]></description>
<dc:subject>birds animals multispecies communication language chrissimms morethanhuman willfeeney rosethorogood charlesdarwin robmagrath darwin</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:0a2b1e634205/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:multispecies"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:robmagrath"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:darwin"/>
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</item>
<item rdf:about="https://www.currentaffairs.org/news/why-all-animals-are-sentient-and-machines-will-never-be">
    <title>Why All Animals Are Sentient, and Machines Will Never Be</title>
    <dc:date>2025-10-17T20:54:26+00:00</dc:date>
    <link>https://www.currentaffairs.org/news/why-all-animals-are-sentient-and-machines-will-never-be</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Even the smallest sea slug feels pain. That means we have a responsibility not to inflict it."

...

"All life has value. Even if they aren’t sentient, the endangered wildflower and the ancient coastal redwood should not be cut. However, it is logical and noble to extend special protections to animals, whom we know can suffer pain. It is natural to be partial to our fellow humans and to feel an indescribable connection to our favorite animals. But we must acknowledge that there is no objective basis to these preferences. It is equally valid to appreciate and value dogs as it is cats, or for that matter pigs, chickens, anchovies, or oysters. Founding the case for animal rights upon the universal value of all life imparts a more robust epistemology that does not undermine itself by ranking the value of species against one another.

We all know how it feels to be hurt, perhaps even in a way that no one else seems to understand. In these moments, we wish for nothing more than someone to acknowledge our pain. Sentience imparts us visceral, universal signals which we innately recognize in others, but have been conditioned to disbelieve. Other life forms cannot describe their pain to us, yet we can still listen. If there is a line of moral worth to be drawn across our tree of life, it should be below, through the common roots from which we all grow. Our world is so much more complex and wondrous than the myth of human supremacy would have us believe."]]></description>
<dc:subject>spencerroberts sentience animals nature morethanhuman multispecies 2025 ai artificialintelligence intelligence pain senses sensing erickandel feeling sensation experience consciousness aristotle descartes philosophy jlbsmith sealife life living seaslugs vision olfaction sound soundreception primates redants animalliberation petersinger fish crustaceans corals coral reefs socialbehavior behavior scallops oysters plants communication</dc:subject>
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<item rdf:about="https://psyche.co/ideas/even-if-we-could-speak-to-animals-should-we">
    <title>Even if we could speak to animals, should we? | Psyche Ideas</title>
    <dc:date>2025-10-16T17:09:27+00:00</dc:date>
    <link>https://psyche.co/ideas/even-if-we-could-speak-to-animals-should-we</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["AI could satisfy our deeply held desire to talk to other creatures. But the potential for harm might outweigh the benefits"]]></description>
<dc:subject>animals ai artificialintelligence ethics virginiesimonaeau-gilbert leoniebossert 2025 translation human-animalrelations human-animalrelationships multispecies morethanhuman birds communication wildlife nature conslobodchikoff chickens cows corvids crows langauge suedonaldson willkymlicka philosophy interspecies democracy decisionmaking tommustill science biology psychology marthanussbaum markrowlands principles whales cetaceans prariedogs</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:f4c9c44b8f87/</dc:identifier>
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</item>
<item rdf:about="https://www.youtube.com/watch?v=3uLpICsNTV4">
    <title>&quot;Enshittification&quot;: Cory Doctorow on Why Big Tech Sucks, Keeps Getting Worse &amp; What to Do About It - YouTube</title>
    <dc:date>2025-10-11T04:14:49+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=3uLpICsNTV4</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Writer Cory Doctorow returns to Democracy Now!_to discuss his new book "Enshittification," which explores the term he coined in 2022 to describe how online platforms like Facebook degrade over time as companies seek to maximize profit at the expense of their users, and it has since become shorthand for describing a pervasive sense of dropping standards across various aspects of modern life."

[transcript:
https://www.democracynow.org/2025/10/10/cory_doctorow ]]]></description>
<dc:subject>corydoctorow 2025 internet web online donaldtrump elonmusk markzuckerberg facebook google twitter algorithms business profits mergers acquisitions technology search socialmedia communication ads advertising 2022 policy politics corruption growth experience regulation deregulation labor workers discipline platforms amazon tiktok larryellison portability bluesky mastodon enshittification maga siliconvalley jeffbezos sundarpichai apple timcook shouzichew nlrb</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:9316fc45f6b5/</dc:identifier>
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</item>
<item rdf:about="https://www.tandfonline.com/doi/pdf/10.1080/17439884.2025.2527920">
    <title>‘I hope this email finds you well’: how synthetic affect circulates through MagicSchool AI: Learning, Media and Technology: Vol 0, No 0 - Get Access</title>
    <dc:date>2025-10-03T15:14:00+00:00</dc:date>
    <link>https://www.tandfonline.com/doi/pdf/10.1080/17439884.2025.2527920</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This study examines how MagicSchool AI (MSAI), an educational technology platform, mediates affective dimensions of teacher-family communications through its Email Family Tool. Drawing on an algorithmic audit informed by politeness theory, the authors analyze how MSAI’s underlying language models structure and standardize emotional expression in teacher-family communications. The authors introduce the concept of synthetic affect to theorize how platforms algorithmically produce and circulate humanoid feeling through predetermined scripts of professional discourse. The analysis reveals how MSAI's consistent patterns of politeness strategies and selective filtering of certain affective registers reflect a form of governance that shapes which emotions are deemed appropriate for professional communication. While MSAI positions itself as addressing teacher burnout through automated efficiencies, the authors argue that this technological solution simultaneously responds to, reinforces, and profits from the structural conditions producing burnout, while transforming systemic challenges into problems of individual efficiency."]]></description>
<dc:subject>bradleyrobinson kevinleander schools schooling teaching howweteach burnout ai artificialintelligence magischool magicschoolai communication writing howwewrite platforms affect algorithms technology edtech email efficiency technosolutionism</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:b72e5aeb681d/</dc:identifier>
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</item>
<item rdf:about="https://www.youtube.com/watch?v=akFY7iUR8pY">
    <title>The Politics of Ghosting: Dominic Pettman on Absence, Intimacy, and Digital Life - YouTube</title>
    <dc:date>2025-09-30T05:26:13+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=akFY7iUR8pY</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["What does it mean to live in a world where relationships can vanish overnight, without explanation or closure? In this episode, Acid Horizon speaks with cultural theorist Dominic Pettman about his new book Ghosting: On Disappearance (Polity Press). Together we explore how ghosting unsettles intimacy, accountability, and narrative finality, reaching beyond dating apps into friendships, families, workplaces, and politics. Along the way we trace ghosting as both a form of psychic violence and a survival tactic, a symptom of our digitally mediated lives and a mirror of deeper patterns of absence in contemporary culture.

[See also the book: 

Ghosting: On Disappearance, by Dominic Pettman (2025)
https://www.politybooks.com/bookdetail?book_slug=ghosting-on-disappearance--9781509569946

Abandonment is as old as time, but ghosting is a modern twist on this ancient experience. It translates this age-old phenomenon into our modern world of screens, delete buttons and blocking options. Ghosting is not only an unpleasant experience, or cowardly act, but a symptom of our increasingly spectral – that is, mediated and virtual – relationship to the world. The overabundance of new modes of communication has invited an almost infinite number of contacts and conversations. At the same time, it has also offered an unprecedented opportunity for ignoring messages from others. And just as we invented the car crash when we invented automobiles, we also encouraged ghosting when we created the internet.

Ghosting creates an empty space in our minds: a space faithfully tracing the silhouette of the one who ghosted us. But unlike traditional ghosts, today’s ghosters simply disappear, leaving behind a form of haunting that is closer to mourning: mourning for someone who is not in fact dead. In putting a kind of preemptive mourning into our everyday affairs, ghosting tells us much about the current human relationship – or non-relationship – to a shared sense of mortality, purpose, and spirit.   

This book – the first sustained analysis of ghosting – traces the source of this vexed experience to, and through, our current media ecology, technological networks, political landscape, collective psychology, romantic mantras, and deep sense of social neglect."]]]></description>
<dc:subject>acidhorizon ghosting 2025 dominicpettman relationships communication disappearance culture society mourning morality mediaecology dating friendship intimacy accountability closure narrative pscyhology absence abandonment spectralpresence presence philosophy finality resolution politics culturalstudies media death digital internet online web self vulnerability melancholia crueloptimism laurenberlant grief desire rejection smartphones zombies quietquitting emotions attachment gaslighting atomization isolation nicoledular patriarchy manosphere onlinedating modernity ghosts spirits hauntings whiteflight blocking twitter economics capitalism ghostkitchens social inequality withdrawal rapture socialresponsibility time markfisher latecapitalism collapse y2k siliconvalley dunbarnumber luddites luddism neoluddites neoluddism socialmedia resistance hangingout marshallmcluhan massinformation informationage giorgioagamben spectacle gender latestagecapitalism</dc:subject>
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<item rdf:about="https://jasmi.news/p/the-post-literate-society">
    <title>the post-literate society - by Jasmine Sun - @jasmi.news</title>
    <dc:date>2025-09-26T06:29:33+00:00</dc:date>
    <link>https://jasmi.news/p/the-post-literate-society</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>walterong secondaryorality 2025 writing howwwrite tect chat chatbots technology ai art jasmineyu oraltradition oralitydanielleallen mashallmcluhan agi artificialgeneralintelligence reading howweread milesbrundage summaries summarization attention language llms twitter chatgpt openai anthropomorphism ethcis donaldtrump communication video internet web online theodoradorno</dc:subject>
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<item rdf:about="https://www.thenewatlantis.com/publications/the-inescapable-town-square">
    <title>The Inescapable Town Square — The New Atlantis</title>
    <dc:date>2025-09-26T02:22:19+00:00</dc:date>
    <link>https://www.thenewatlantis.com/publications/the-inescapable-town-square</link>
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<item rdf:about="https://jasmi.news/p/from-counterculture-to-cyberculture">
    <title>from counterculture to cyberculture (ft. fred turner)</title>
    <dc:date>2025-09-26T01:36:21+00:00</dc:date>
    <link>https://jasmi.news/p/from-counterculture-to-cyberculture</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Stewart Brand, accelerationism, dating apps"

[on YouTube:
https://www.youtube.com/watch?v=6TNg34K85-8

"Today's guest is Fred Turner, a Professor of Communication at Stanford and probably the best historian of Silicon Valley culture over the past 100 years
.
His book, From Counterculture to Cyberculture: Stewart Brand, the Whole Earth Network, and the Rise of Digital Utopianism, is my favorite book on Silicon Valley's history, focusing on how hippies and hackers came together from the 60s to the 90s.

Fred is also one of the warmest, most enthusiastic storytellers I know—the kind of history teacher everyone wishes they had. You’ll leave this listen with a bunch of fun facts about the Whole Earth Catalog, Burning Man, and the Italian futurists; but more importantly, a deep appreciation for what humans and the humanities can offer.

01:00 The two types of Bay Area hippies
10:59 Military tech since the Vietnam War 
22:59 Disembodiment and dating apps
45:30 Zuckerberg, Chappell Roan, and the free market
1:02:50 Accelerationism from Mussolini to now
1:30:03 Teaching the humanities in 2025"]]]></description>
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<item rdf:about="https://jasmi.news/p/mills-baker">
    <title>infinite cornucopia (ft. mills baker)</title>
    <dc:date>2025-09-26T01:33:38+00:00</dc:date>
    <link>https://jasmi.news/p/mills-baker</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["literacy crisis, humans vs. LLMs, parenting after AGI"

[on YouTube:
https://www.youtube.com/watch?v=KcO6-1tFi88

"Today’s podcast features the brilliant and singular Mills Baker. Formally, he’s the Head of Design at Substack, where we met, and also fallibilist, New Orleanian, and OG blogger extraordinaire. 

Among other things, we discuss:

0:00:32 is text dead?
0:26:00 the case for novels + incel lit
0:45:12 debating LLMs vs. human cognition
1:01:44 parenting for a post-AGI world
1:08:44 reasons for & against writing
1:20:05 girardian scapegoating

Transcript: https://jasmi.news/p/mills-baker "]]]></description>
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</item>
<item rdf:about="https://www.youtube.com/watch?v=55sjVjyIZk4">
    <title>Trump, I Do Mind Dying - YouTube</title>
    <dc:date>2025-09-25T23:59:51+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=55sjVjyIZk4</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[Also here:
https://www.youtube.com/watch?v=Ri_UOH202pc
https://www.youtube.com/watch?v=AcVGlqL1uhg ]]]></description>
<dc:subject>jacksonrising 2025 kaliakuno northernireland thetroubles resistance civilrightsmovement uprisings democracyatwork identity solidarity song inperson communication society fascism occupation movements ira uk guerillawarfare ciaránmacgiollabhéin annemariequinn belfast edgetbetru joeguinan tommymckearney séannawalsh authoritarianism occuption donaldtrump onepartyrule us neworleans nola jackson oalkland baltimore nyc local communities violence defense massparticipation self-defense activism militarism media framing armedresistance oppression civilrights collectives cooperatives participation struggle organization information newspapers leaflets publishing radio massmovements</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:c2a5f556dec7/</dc:identifier>
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<item rdf:about="https://www.youtube.com/watch?v=CFaTxvlMWuY">
    <title>The Wisdom of Not Knowing (with Pico Iyer and Nathan Gardels) - YouTube</title>
    <dc:date>2025-09-16T17:16:11+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=CFaTxvlMWuY</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["We live in a culture hooked on speed and certainty. Hot takes, quick fixes, and algorithms that claim to know us better than we know ourselves. Yet despite all the information at our fingertips, the world seems to make less sense by the day.

In this episode, renowned travel writer Pico Iyer describes how globalization – which offered up the mirage of a global monoculture – has instead led to a clash of civilizations and identity. For Pico, wisdom resides not in mastery but in doubt. From his decades of constant travel to his retreats in silence, Iyer describes how humility and stillness can open a clearer view of the world than certainty ever could.

Chapters
0:00 Intro
2:15 What’s in a Name
4:28 Travel and Stillness
7:19 The Contemplative Life
9:02 The Mirage of Globalization
14:06 The Inward Clash of Civilizations
17:36 The Nation of No Nation
24:24 The Return of the Strong Gods
26:54 Science, Spirituality, and the Dalai Lama
31:36 Leonard Cohen and the Half-Known Life
40:50 Ego and Undeludedness
43:00 Living in the Moment
46:41 Fire and Impermanence
52:19 The Danger of Certainty"]]></description>
<dc:subject>picoiyer 2025 nathangardels dawnnakagawa travel zoominginandout wisdom modernity global local stillness globalization place science dalailama ego undeludedness presence impermanence certainty uncertainty notknowing knowing knoweledge sameness silence humility speed slow monasteries bigsur attention retreats monoculture diversity doubt christianity buddhism hinduism islam judaism theosophy names naming religion benadictines self memory quiet insight experience meaning meaningmaking movement perspective byung-chulhan contemplation interiority world informationage communication moevement harukimurakami japan west westernization culture turkey iran russia china differences smallness distance howweread understanding depth nepal materialism affluence 1986 pacificcentury bollywood baseball india 1985 1980s civilization society multiculturalism barackobama malcolmgladwell zadiesmith naomiosaka 1983 shinto surfaces palestine israel us uk popculture translation history context politics emotion identity technology econo</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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</item>
<item rdf:about="https://www.nationalgeographic.com/animals/article/whale-communication-legal-personhood">
    <title>Whales could one day be heard in court—and in their own words | National Geographic</title>
    <dc:date>2025-09-11T18:58:59+00:00</dc:date>
    <link>https://www.nationalgeographic.com/animals/article/whale-communication-legal-personhood</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Scientists are closer than ever to deciphering sperm whale communication. Their breakthroughs could open the door to expanded whale rights and even legal personhood."

[archived:
https://archive.ph/yx6KE ]]]></description>
<dc:subject>whales law legal multispecies 2025 morethanhuman cetaceans animals wildlife personhood spermwhales communication language brandonkeim césarrodríguez-garavito ashleyotilianemeth davidgruber ceti projectceti</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:cec30d67f3a9/</dc:identifier>
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</item>
<item rdf:about="https://daily.jstor.org/what-did-the-covid-pandemic-do-to-our-minds/">
    <title>What Did the COVID Pandemic Do to Our Minds? - JSTOR Daily</title>
    <dc:date>2025-09-05T18:24:00+00:00</dc:date>
    <link>https://daily.jstor.org/what-did-the-covid-pandemic-do-to-our-minds/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The pandemic’s transformation of daily lives around the world led to a loss of the bodily feeling of social trust across entire communities at once."]]></description>
<dc:subject>pandemic covid-19 coronavirus 2025 liviagershon health trust individualism institutions marcelovieralopes socialdistancing government governance internet online socialmedia communication conspiracytheories</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:89ea9b1fa413/</dc:identifier>
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</item>
<item rdf:about="https://www.theatlantic.com/family/archive/2025/06/landline-kids-smartphone-alternative/683203/">
    <title>Get Your Kid a Landline - The Atlantic</title>
    <dc:date>2025-08-29T05:41:50+00:00</dc:date>
    <link>https://www.theatlantic.com/family/archive/2025/06/landline-kids-smartphone-alternative/683203/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Landlines encourage connection—without the downsides of smartphones."

[Archived:
https://archive.ph/5mzPt

Seems like a missed opportunity not to link to these two previous articles in The Atlantic:

"Why the Landline Telephone Was the Perfect Tool: Rogue philosopher Ivan Illich's ideas and what they mean for the Internet age" by Suzanne Fischer (2012)
https://www.theatlantic.com/technology/archive/2012/04/why-the-landline-telephone-was-the-perfect-tool/255930/
https://archive.ph/G80Q7

"Only Telephones Are Good: In Iowa and everywhere else" by Robinson Meyer (2020)
https://www.theatlantic.com/technology/archive/2020/02/phones-are-best-technology/606082/
https://archive.ph/ktybo ]]]></description>
<dc:subject>telephones phones conviviality convivialtools 2025 rheanamurray smarthphone connection children landlines ivanillich communication suzannefischer robinsonmeyer toolsforconviviality technology conversation presence</dc:subject>
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</item>
<item rdf:about="https://www.bloodinthemachine.com/p/ai-killed-my-job-translators">
    <title>AI Killed My Job: Translators - by Brian Merchant</title>
    <dc:date>2025-08-21T21:28:11+00:00</dc:date>
    <link>https://www.bloodinthemachine.com/p/ai-killed-my-job-translators</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Few industries have been hit by AI as hard as translation. Rates are plummeting. Work is drying up. Translators are considering abandoning the field, or bankruptcy. These are their stories."]]></description>
<dc:subject>translation ai artificialintelligence automation brianmerchant 2025 language googletranslate chatgpt openai machinelearning siliconvalley llms deepl mtpe aislop slop technology freelance freelancers klaviyo braze communication writing howwewrite work labor</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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    <link>https://psyche.co/stories-of-change/how-im-healing-after-the-humiliation-of-losing-my-native-tongue</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Losing my mother tongue was painful and humiliating. Could learning a new language help me heal?"]]></description>
<dc:subject>2025 farncesnguyen language languages languagelearning communication identity portugues vietnamese vietnam</dc:subject>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["If you’ve ever seen letters from the 1800s, it’s striking how differently Americans communicated with each other compared to today. Aside from their often-pristine penmanship, the effusive language friends used to express their fondness for each other is remarkable."]]></description>
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    <title>I’m not ignoring your message – I’m overwhelmed by the tyranny of being reachable | Miski Omar | The Guardian</title>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA[In today’s culture, responsiveness is a proxy for care. But being in constant rotation, always logging into another version of myself? I’m tired]]></description>
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    <title>Humpback Whales Blow Bubble ‘Smoke’ Rings to Communicate With Humans | KQED</title>
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    <dc:creator>robertogreco</dc:creator><dc:subject>2025 whales cetaceans animals wildlife human-animalrelations human-animalrelationships communication sarahmohamad</dc:subject>
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<item rdf:about="https://makingandbreaking.org/article/psychogeographies-of-the-present/">
    <title>Psychogeographies of the Present | By: Jess Henderson, Sebastian Olma | Making &amp; Breaking</title>
    <dc:date>2025-07-05T02:24:29+00:00</dc:date>
    <link>https://makingandbreaking.org/article/psychogeographies-of-the-present/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[via:
https://2ndbreakfast.audreywatters.com/the-raw-and-the-cooked/ ]

"PSYCHOGEOGRAPHIES OF THE PRESENT —Jess Henderson & Sebastian Olma [below]

PSYCHO-DIGITAL GEOGRAPHY —Letizia Chiappini

IT’S ALL A GAME, AND THE GAME IS DEADLY REAL —Max Haiven

SPECULATIVE ARCHITECTURE AGAINST THE CRISIS OF THE IMAGINATION  —Liam Young

NEGATIVITY IS THE MASSAGE —!Mediengruppe Bitnik Selena Savić Gordan Savičić

A PSYCHOGEOGRAPHY OF AI —Dan McQuillan

CAN SUBLETHAL WEAPONS TAKE PICTURES? —Image Acts Duo: Aylin Kuryel & Fırat Yücel

THE DRIFTING LIBRARY —Experimental Jetset

NO FUTURE LIKE THE PAST —Total Refusal

FEELS FUNNY —Tristam Adams"

...

"This issue of Making and Breaking seeks to map out some of the dominant psychogeographies of the present. The Situationist Guy Debord defined psychogeography in 1955 as “the study of the precise laws and specific effects of the geographical environment, consciously organised or not, on the emotions and behaviour of individuals.”1 Another way of putting this is to say that psychogeography was conceived as that which happens when psychology and geography creatively collide.

To stage such creative collisions, the Letterist International (the precursory group to the Situationist International) developed what they called dérive, a method of drifting aimlessly through the urban landscape, registering the “patterns of emotive force-fields” that suffuse a city. Dérive is the artistic procedure that initially produces psychogeography; perhaps aimless in walking route, yet not without a certain methodological rigour. The Letterists and Situationists were fond of wandering the city as artistic strategy, a practice they inherited from a long line of predecessors reaching from the Surrealists back to Daniel Defoe.2 What the Situationists added to this was a revolutionary ambition that was political as much as it was aesthetic. As early as the 1950s, they recognised capital’s tendency to absorb the collective lifeworld into its quantitative homogeneity and understood the destructive potential this entails for a humane society. For them, psychogeography was an attempt to develop subversive forms of knowledge and experience that could contest the reductionism of capital, expressed in the formulations of post-war urban planning. It tried to delineate an experimental space-time where the rules of the game were undercut by radical play, where new ways of being could emerge, outside of the space-time of commodified banality.

Such a level of analytical clairvoyance and political ambition coming out of an artist movement is enormously inspiring in 2025, as we witness how Creative and Smart City policies have turned so much of today’s artistic and cultural production into decorative services that flank the progressive sell-out of our urban infrastructures to financial investors and digital corporations. What do the sheer number of retrospectives, revivals, and publications on the Situationist International and its potential legacy that have been released over the past few decades attest to if not an incredible longing for contemporary manifestations of such aesthetic resilience in and for our own time? Part of this might be melancholia but there is also a strong element in there of what the late Mark Fisher identified in his writing on “hauntology:” the refusal to give up on the desire for the future.3 At a time when it has become intellectually fashionable to celebrate the looming apocalypse as post- or transhuman payback, we urgently need to reinvigorate our desire for the future. In her brilliant The Beach Beneath the Street, McKenzie Wark talks about the Situationist’s attempt at “an exit from the 20th century.”4 It is obvious that we’ve not only missed the exit from the 20th century that the Situationists tried to open but we’ve also taken the wrong entrance into the 21st century. The rabbit-hole we’re tumbling down right now does give us Alice’s terrors and desperation, though without the imagination and wonderland at the end of the tunnel. This is why we agree with Wark when she writes that one could do worse than looking back at those who last tried to dig themselves out of that doomed trajectory of capital’s debilitating an-aesthesia.

Psychogeography and Psychopolitics

It is in this vein that the contributions of this issue of Making and Breaking take up the question of psychogeography once again. Many of the approaches presented within it extend beyond the city and the physical environment, going into the virtual dimensions of digital socialities, social media infrastructures and their affects, exploring shifting sociopolitical grounds and socio-economic factors, identifying new forces of power and potential sources of emancipation. They often include and map out the psychosomatic effects of such expanded understandings of the environment, paying attention to dominant or well-worn feelings, emotions, and behavioural effects, as well as those emergent that might yet to be named.

Digital media plays a crucial role in all of this. While we’re aware of the disastrous effects of social media on the psyche, particularly of the young,5 our online world tends to be pretty good at generating aesthetic means of communication that can be incredibly effective in expressing discomforts, disquiets, joys, or phenomena felt tacitly across the commons. The obvious example here being the meme. Sometimes a meme appears to perfectly illustrate an unnameable tingle of emotion or sociopolitical moment and is taken up en-masse speedily, with a sense of humour and urgency, or better: immediacy, than more elaborate and analytical (let alone academic) explanations seem to have the capacity to do.

Approaching digital phenomena such as memes psychogeographically necessarily involves the question of how to effectively politicise the psychological today. Explicitly politicising the political means engaging in a psychopolitics, which we intend here as the practice of placing ostensibly psychological phenomena and concerns within the register of the political and denoting the extent to which the human psyche is intimately linked to a host of structural forces, be they technological, political, economic, or simply historical. A psychogeography of our times must acknowledge the structural and environmental forces at play in producing these “specific effects… consciously organised or not, on emotions and behaviour.”

Identity, Collectivity, Aesthetics

In letting our psychogeographical gaze intuitively roam across our present social landscape, we witness the rise of a culture fixated with self-diagnosis, self-care, self-development and optimisation, and the admiration of self-experience, as a strange iteration of hyper-individualism inherited from neoliberalism. While the individual psyche remains a crucial reference for any contemporary psychogeography, our understanding of it needs to heed the “therapeutic” groundwork laid out by the inventors of the dérive. To quote McKenzie Wark again:

“Psychogeography made the city subjective and at the same time drew subjectivity out of its individualistic shell. It is a therapy aimed not at the self but at the city itself.”6

What we need to understand is that today’s identitarian movements on the left and right resonate rather harmoniously with the extremist version of the self, produced by decades of neoliberalism. Deconstructing identitarian extremism in all its contemporary forms and conversions is the precondition for an emancipatory psychogeography; otherwise, its political impetus runs the risk of being reduced to notions of individual pathology.

The upside is that there is growing interest in the politics and (new) practices of community and collectivity. Artists increasingly engage with questions of care and interspecies relations, there is a desire for experiences of interconnectedness (via psychedelics, or otherwise), and a new generation is exploring forms of living and working that are less self-centred and more communal (luxury). What they share is a willingness to reach outwards in search of resonance with the greater world and breaking away from the heaviness that comes with dissecting, monitoring, and keeping constant awareness and analysis of one’s own (self-centring) identity.

It seems to us that the challenge for cultural production in our time lies in embracing a sense and practice of exciting, democratic togetherness against the revenge of undead iterations of neoliberal subjectivity. The fields of art and culture have been invaded by pop-psychology speech, disqualifying practices that are vital for its evolution – provocation, passionate debate, and indeed, judgement – as forms of violence. Yet, as Sarah Shulman reminds us, conflict is not abuse.7

The world of cultural production needs conflict, doesn’t it? Hence, if this issue of Making and Breaking engages with psychogeography, it is to raise some rather fundamental questions: Shouldn’t art and culture provide room for unbridled curiosity and possibilities? Isn’t this the space where play, fun, for ills (or silliness) happened, expressed through genres of conviviality, collective joy, absurdity, and humour? The place for speaking truths, fictitious or otherwise, in ways vivacious and carnivalesque, for taking a break, albeit how brief, from “the horror of existence” rather than being stuck in a constant mirror-state of seeing your Self, reflected back at… yourself? Our inkling is that approaching cultural production in psychogeographic terms might help identify what blockages are at play in constraining it to addressing what feels like only a handful of topics, in a handful of ways.

The Contributions

Our stroll through these Psychogeographies of the Present begins with Letizia Chiappini’s proposition of the notion of psycho-digital geography, examining how emerging virtual spaces—from TikTok to Uber Eats, and beyond—are transforming our understanding and experiences of physical urban spaces, social relations, and embodied experiences. From there, Max Haiven takes us into the heart of contemporary capitalism’s unwinnable game, laying out how financialised neoliberalism has gamified itself and, in effect, our lives, and how it incubates fascism. Next Dan McQuillan leads a tour through a psychogeography of AI, which will suck you into a visceral and fantastical—yet oh so real—storytelling walkthrough of the less-visible and less-voiced aspects of what this moment of artificial intelligence’s rapid development really entails, through its current darknesses with insight into where it’s heading.

In our interview with Liam Young, recorded whilst his locale of Los Angeles was ablaze, the speculative architect talks about his exhilarating attempts to stimulate our collective imagination in a way that does justice to the planetary nature and scale of our contemporary challenges. Another type of psychogeographic strategy is presented by !Mediengruppe Bitnik. In collaboration with Selena Savić and Gordan Savičić, they let us into their work on how the prevalence of rating functions amongst digital systems and platforms has led to online ratings, reviews, and comments shaping our perceptions and experiences of offline spaces and services, as accentuated in their exhibition 1 ⭐ Review Tour. We stay with artists and their new psychogeographical practices in the Image Acts duo’s reportage of how Steven Monteau and friends began building new psychographical tools by making cameras out of residual police ammunition they collected, left behind on the streets during the Gilets Jaunes (Yellow Vests) protests in France. The collective Experimental Jetset follows up with their The Drifting Library: Towards a New Biblio-Psychogeography, which meanders the streets of Amsterdam using its DIY outdoor little book exchanges as their guide through a ‘semiotic cityscape’, contemplating the possibility of a dialectical experience within the urban environment, and perhaps even a countering encounter of the notion that “print is dead.”

Our journey starts its exiting descent with a psychogeography of apocalyptic games by the collective Total Refusal, finishing with Tristam Adams’ drawing of a line between the importance of jokes and humour in and for cultural production, what the empathetic aspects of the joke might offer as opportunities for ethical and political practices, and where celebrations of plurality could go in enhancing class consciousness.

We thank you for joining us on this jaunt through Psychogeographies of the Present and continuing to support what Making and Breaking sets out to do. And thank you again to all our contributors for their valuable additions in the expansion of what a contemporary psychogeography could and can do – in all its possible practices, takes, developments, mappings, and applications."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=s4hZz9Vd0lY">
    <title>Journalist Karen Hao on Sam Altman, OpenAI &amp; the &quot;Quasi-Religious&quot; Push for Artificial Intelligence - YouTube</title>
    <dc:date>2025-07-04T20:27:54+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=s4hZz9Vd0lY</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["As part of our July Fourth special broadcast, we continue our extended interview with Karen Hao, author of Empire of AI: Dreams and Nightmares in Sam Altman's OpenAI. The book documents the rise of OpenAI and how the AI industry is leading to a new form of colonialism. "One of the things that you really have to understand about AI development today is that there are what I call quasi-religious movements that have developed within Silicon Valley," says Hao. "The concept of artificial general intelligence is not one that's scientifically grounded.""

[Extension of this interview:

""Empire of AI": Karen Hao on How AI Is Threatening Democracy & Creating a New Colonial World"
https://www.youtube.com/watch?v=1NzW3o8zFEc
(also here) https://www.youtube.com/watch?v=AbmQfmz7B98
https://www.democracynow.org/2025/6/4/karen_hao_empire_of_ai

"The new book "Empire of AI" by longtime technology reporter Karen Hao unveils the accruing political and economic power of AI companies — especially Sam Altman's OpenAI. Her reporting uncovered the exploitation of workers in Kenya, attempts to take massive amounts of freshwater from communities in Chile, along with numerous accounts of the technology's detrimental impact on the environment. "This is an extraordinary type of AI development that is causing a lot of social, labor and environmental harms," says Hao."]]]></description>
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</item>
<item rdf:about="https://www.wired.com/story/zines-social-media-power/">
    <title>Social Media Replaced Zines. Now Zines Are Taking the Power Back | WIRED</title>
    <dc:date>2025-06-29T04:09:54+00:00</dc:date>
    <link>https://www.wired.com/story/zines-social-media-power/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["At a time of fleeting memes and cultural platforms operated by multibillion-dollar companies, an old mode of creativity and community-building gets a second life."

...

"Communication constantly evolves, along with the way people want to receive information. As social media replaced zines, the messages traveled farther, but their permanence dissipated. Friendster fizzled. Tumblr will never be what it was. Posts on X or TikTok get drowned in the churn of what’s trending or what platform owners want to boost. Handmade zines can last much longer. “Writing things down on paper has value,” Spooner says. “It’s more permanent.”
As fears of surveillance and authoritarianism grow, the zine community may provide a means to organize under the algorithmic radar, in a format less beholden to the whims of multibillion-dollar social media companies. A vision of the future copied from the past."

[archived:
https://archive.ph/EUMqv ]]]></description>
<dc:subject>zines media socialmedia 2025 social culture cbrandonogbunu creativity community memes resistance lowtech meta tiktok facebook instagram ai artificialintelligence web online internet platforms mariamekaba blackzinefare donaldtrump health healthcare diy politics organizing mininguyen voice audience jamesspooner 1993 resurgence tumblr comics markzuckerberg blackzinefair jenniferwhite-johnson neurodivergence disability subcultures solidarity socialjustice anarchism palestine gaza surveillance us hate analog print pleunipennigns friendster authoritarianism punk communication algorithms handmade making writing paper</dc:subject>
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<dc:identifier>https://pinboard.in/u:robertogreco/b:10b551fa3ffc/</dc:identifier>
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</item>
<item rdf:about="https://futuress.org/stories/feminist-paths-with-mood-boards/">
    <title>Creating Feminist Paths with Mood Boards</title>
    <dc:date>2025-06-24T19:48:43+00:00</dc:date>
    <link>https://futuress.org/stories/feminist-paths-with-mood-boards/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Suggestions for an intersectional feminist citational practice to visual references."]]></description>
<dc:subject>fiorianefomisslin feminism moodboards design 2025 culturalappropriation co-option cooption plagiarism oppression citation saraahmed patriarchu communication gucci creativity heterogeneity visual connection connections authorship intellectualproperty ip ayanakamura kyojino arianagrande fashion creepyyeha power whitesupremacy references sikh anulingala culture appropriation images insporation use cooptation</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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