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  </channel><item rdf:about="https://www.historicalmaterialism.org/wp-content/uploads/2026/04/hm-dossier-001.pdf">
    <title>Theory Betrayed: An Essay on Gabriel Rockhill’s Who Paid the Pipers of Western Marxism? by Doug Greene and Harrison Fluss (April 2026) [.pdf]</title>
    <dc:date>2026-06-29T06:05:11+00:00</dc:date>
    <link>https://www.historicalmaterialism.org/wp-content/uploads/2026/04/hm-dossier-001.pdf</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Contents

Introduction: Frankfurt, Moscow, Beijing 5
1 The Kremlin Ball at the Grand Hotel Abyss 11
2 The Frankfurt School: Rockhill’s Critique and Ours 17
2.1 Cultural Marxism Conspiracy Theory
2.2 Adorno and Horkheimer
2.3 Marcuse, US Intelligence, and the “Compatible Left”
2.4 Marcuse, Soviet Marxism, and The New Left
3 The Critical Balance Sheet on Actually Existing Stalinism 43
3.1 China
3.2 Germany 
3.3 Spain
3.4 France and Its Empire
3.5 United States of America
3.6 Nazi-Soviet Pact
3.7 World War II
3.8 Israel-Palestine
3.9 Algeria
3.10 1968
3.11 China – Nixon
4 The Prophet Smeared 75
5 The Rockhill-Furr Bloc 83
6 The Primacy of Stalinist Pragmatism 87
7 Mao’s Negative Dialectics 91
8 The Red Guard and the Market Stalinist 97
9 “Socialism From Above”: The Frankfurt School 101
10 MAGA Adornians 105
11 From “Global Class War” to Multipolarity 109
12 The Red-Brown Thread: Why Do Fascists Love Stalin? 113
13 The Unhappy Stalinist Consciousness 14 Conclusion: Philosophy, Programme, Party 127
14 Conclusion: Philosophy, Programme, Party 131"]]></description>
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    <title>No, Western Marxism Wasn’t a CIA Plot</title>
    <dc:date>2026-06-29T06:03:22+00:00</dc:date>
    <link>https://jacobin.com/2026/04/review-rockhill-western-marxism-cold-war/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Gabriel Rockhill’s polemic against Western Marxism seeks to condemn a set of postwar left-wing intellectuals such as Herbert Marcuse. Heavy on innuendo but light on evidence, the result is more like a show trial than a serious political indictment."]]></description>
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<item rdf:about="https://www.damagemag.com/p/western-marxism-through-the-looking">
    <title>Western Marxism Through the Looking Glass</title>
    <dc:date>2026-06-29T05:58:27+00:00</dc:date>
    <link>https://www.damagemag.com/p/western-marxism-through-the-looking</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A new book dismisses the entirety of Western Marxism through circumstantial evidence, insinuation, and ad hominem attacks. Ultimately, it vindicates the very tradition it seeks to criticize."

...

"St. Gabriel the Red

One of the first major problems is that Rockhill uses the term “Western Marxism” in a very sweeping and transparently skewed way. His targets have very different motivations, political opinions, and philosophical orientations. Foucault, Habermas, Marcuse, Zizek, Derrida, Arendt and others all come in for a ribbing, and all, despite their own criticisms of Marx, somehow participate in the tradition of “Western Marxism.” According to Rockhill, what “they all share in common, and what becomes visible via a materialist analysis of the social totality, is their opposition to actually existing socialism, with only the rarest—and absolutely explainable—exceptions.” This is a bad criteria with which to lump very ideologically different figures together, bordering on crude “friend/enemy”-level Schmittianism rather than dialectical nuance. As a point of comparison, no leftist would accept a Heideggerian quoting Introduction to Metaphysics and claiming liberalism, socialism, and all other modernist philosophies were “metaphysically the same” simply because of their opposition to fascism."

...

"There’s an essential irony to Rockhill’s project. He is right that Western Marxism emerged in part as a response to the perversions of Stalinism and Maoism. A motivation for Western Marxism was a desire to speak truthfully about the world without having one’s work reprimanded for not toeing the orthodox party line. Or worse, having your writing manipulated and censured to demonize its author. By engaging in these kinds of tactics throughout Who Paid the Pipers of Western Marxism?, Rockhill has done more than most to reinvigorate worries about these longstanding tendencies amongst Soviet apologists while staving off an honest assessment of the academic critical theory industry. This means that Rockhill has also done more than most to vindicate Western Marxism."]]></description>
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<item rdf:about="https://marxandphilosophy.org.uk/reviews/22624_who-paid-the-pipers-of-western-marxism-by-gabriel-rockhill-reviewed-by-richard-gilman-opalsky/">
    <title>‘Who Paid the Pipers of Western Marxism?’ by Gabriel Rockhill reviewed by Richard Gilman-Opalsky – Marx &amp; Philosophy Society</title>
    <dc:date>2026-06-29T05:55:35+00:00</dc:date>
    <link>https://marxandphilosophy.org.uk/reviews/22624_who-paid-the-pipers-of-western-marxism-by-gabriel-rockhill-reviewed-by-richard-gilman-opalsky/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Before I read Gabriel Rockhill’s Who Paid the Pipers of Western Marxism?, I watched fourteen hours of him talking about it on YouTube. In the fourteen hours that I watched Rockhill discussing his book, I kept on waiting for some critical engagement from his interlocutors and hosts, but it never happened. I watched and listened to Rockhill’s interviews because everyone in my universe was talking about his book. I did not want to read the book, nor to write this review, but eventually, several people asked me what I thought about it. I am not one to say much – or write anything – about a book I have not read, so I felt obligated to order a copy. The glaring missteps in Rockhill’s analysis were only more pronounced in its pages than in the interviews. So here we are.

In what follows, I will review Rockhill’s book on three of its core claims, showing that Who Paid the Pipers of Western Marxism? is a poorly argued, historically inaccurate and reductionist gift to right-wing anticommunists. Rockhill himself substantiates many of the old faulty claims of anti-Marxist reactionaries and thus contributes to the ever-intensifying attacks on Marxism in the politics of the present. Most urgently, many on the left appear to be reading this book as if it were an advance in Marxist scholarship, when it is in fact a great setback."]]></description>
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<item rdf:about="https://timothyburke.substack.com/p/report-on-the-state-of-reports-about">
    <title>Report on the State of Reports About The Humanities</title>
    <dc:date>2026-06-17T09:57:25+00:00</dc:date>
    <link>https://timothyburke.substack.com/p/report-on-the-state-of-reports-about</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Of A Certain Kind of Report, At Least"

...

"I started blogging in 2003. One of the earliest mini-genres of my online writing involved engaging conservative complaints about academia.

I felt some empathy for humanists of my own generation who found themselves ill at ease with what they saw as the prevailing sociopolitical habitus in their fields and disciplines who used blogs to explore and explain their sense of alienation and their attraction to a more conservative position.

There were and still are people whose “conservative” political leanings were idiosyncratic, deeply self-reflective, and meaningfully leavened by appreciative dialogue with any patient interlocutor of any ideological disposition. I am deeply appreciative of those people.

However, much of my patience with individual conservative critics of academia in the early days of blogging evaporated as many of them became more tendentious, dogmatic and polemical, or drifted into a neo-Straussian mood where they took advantage of attention and engagement in order to concern troll any conversation towards more and more extreme right-wing reframings.

Still, those were still individuals whose temperament and honesty (or lack thereof) I could get a handle on in terms that were particular to the personality and ethics of the named and consistently pseudonymous individuals I found myself engaging. There was another kind of right-wing critique I engaged from those early days onward: various reports and white papers issued by organizations and think-tanks like the American Council of Trustees and Alumni, the National Association of Scholars, and a burgeoning number of online magazines and outlets that specialized in drumming up right-wing outrage against “political correctness” and so on within academia.

And when it came to that genre of complaint, there was one consistency all the way back to the 1990s all the way up to the new “report” compiled at the behest of David Deirmeier of Vanderbilt University that has just come out recently. No matter what the ostensible focus of such reports, no matter how long they are, no matter whether they are written by think-tank staff or by prestigious scholars from elite universities, the one attribute they all share is the low quality of research involved, the unseriousness of engagement with the texts and practices they critique, and the lack of effort put into defending their norms and arguments that the authors mean to prefer instead.

I still recall so many characteristic examples of this kind of lack of rigor coming from intellectuals and scholars who are often complaining about the lack of rigor they perceive in scholarship, curricula and pedagogy they attribute to the left. Sometimes it’s not in reports or white papers, but in books or manifestos coming from individuals. Say, E.O. Wilson in Consilience working himself up to offer a searing rejoinder to postmodernism that ended up amounting to “I read a few of these guys and thought hey, come on, things aren’t so bad”. Or Niall Ferguson in Empire, who rubbishes hundreds of carefully researched monographs by fellow historians in a dismissive paragraph or two but can’t be bothered to actually engage any of that historiography and then excuses himself because it’s just a companion book to a documentary.

But the reports are always the worst. Long before AI was a tool or an alibi (though the use of AI by the Vanderbilt authors is especially risible), collective authorship of these kinds of institutionally-commissioned jeremiads allowed the indivdual participants to elide responsibility for inaccuracy, evasion and intellectual sloth. The laziness starts from the get-go in the sense that there is never the slightest bit of suspense about what such a report’s findings are going to be, and therefore no need to really research any factual particulars in a way that informs and justifies the pre-ordained conclusions.

There have been many detailed critiques of the Vanderbilt report published to social media and elsewhere in the last week or so, so I won’t repeat the specifics here, save to say that I substantially agree with those critics. And like them, I’m more disturbed by this report at this time because it is either deliberately complicit in or appallingly indifferent to the brutal attack on higher education coming from Trumpism. I honestly expected better from some of the authors, like Kwame Anthony Appiah and Sean Wilentz. To say “nothing in this report warrants any measures more intrusive than such first steps” is like handing a loaded automatic weapon to an eight year old on a sugar rush and cautioning him not to pull the trigger.

But I did want to underscore the point-by-point criticisms by noting how much this report follows the traditions of its predecessors in this genre in its lack of curiosity about the practices and texts it criticizes, in its lack of evidentiary attention to documenting trends and outcomes, and in its intellectual half-assing when it comes to defending its own convictions and preferences. There is in so many of these reports a kind of “hey, come on, it’s all very obvious” attitude when it comes to articulating a belief in objectivity and in particular claims about truth and rigor. And most of all, always, there is just a profound void when it comes to examining the known and knowable history of American or global academic institutions and discourse about activism, the left, civil society, professionalization and so on. There is the familiar one or two-paragraph summary there that does not synthesize a vast historiography but instead offers a crayola sketch of total disinterest in that historiography. Nothing in it could be allowed to complicate or divert the preordained complaint, so it is not engaged in the first place.

I know that at least some of these authors can do responsible work that nevertheless takes up a meaningful quarrel with specific left-inflected lines of interpretation—Appiah wrote a fascinating essay about Fanon and his devotees in a 2022 issue of the New York Review of Books, for example. That effort would matter if they took it on, but instead this report (like its many ancestors) ends up exemplifying what it sets out to critique—an inability to demonstrate “a minimal distinction between politically attractive accounts on the one hand and true or well-supported accounts on the other”. It’s easy to see why these reports can’t accomplish that goal, because they would have to acknowledge that what worries the authors (a supposed inability of scholars on the left to separate out the evidentiary and interpretative substance of their disciplinary work from their political convictions, leading to forms of pervasive bias and distortion in the evaluation of scholarship and the practice of teaching and curricular development) is something they cannot demonstrate about the judgments and evaluations that people who cleave to the views underlying the report.

I don’t think I could document my own intuition on such matters, which is that there are many fair-minded people in the academy of diverse ideological and philosophical orientations. These are people whose judgments about the evaluation of colleagues and scholarship, about curricular design, and about pedagogy I trust, where I know that they will not be sidetracked by the narcissism of small differences, by personal neuroses, nor by brute-force instrumentalism on behalf of some orthodoxy. And there are people I don’t trust. Some of them are ideologically motivated and some of them aren’t. What it usually comes down to is not intellect but emotions, not philosophies but relationships. It’s what people do with power and influence and for power and influence that tells you something about how they will approach the stewardship of our profession and its responsibilities to the wider society.

If I had to propose a diagnostic rule-of-thumb for how to spot the untrustworthy, joining a group of scholars to write a report of this kind, with this preordained purpose, would likely be one of the items on my list. It’s not just because we’re in such a dangerous moment, but also because if you’re asked to ride one of your hobbyhorses in a group of fellow hobbyists, you should have the basic rectitude to say: no, not unless there are some people with whom I disagree, some people who represent the ideas that are to be critically examined, some people whose academic practice is situated in institutions fundamentally unlike my own (community colleges, public universities, non-selective colleges, HBCUs, religious institutions, trade schools), some people who are notably unpredictable or idiosyncratic on such issues, some people who have been until this point non-combatants with no prior expressed views.

That’s how I know when people in academia are trustworthy: when they recognize a broader range of obligations than delivering up custom-ordered hackery fresh and steaming to whatever group or institution commissioned it. Biting the hand that feeds you is a great sign of intellectual autonomy and meaningful conviction. So too is caring enough about shared institutions and professional obligations that you hold yourself as accountable as others—a commitment that is consistently lacking in the long tradition of this kind of report."]]></description>
<dc:subject>timothyburke vanderbilt 2025 academia highereducation highered critique criticism ethics daviddeirmeier eowilson niallferguson ai artificialintelligence franzfanon kwameanthonyappiah seanwilentz trumpism</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=Yt15iNgvNsw">
    <title>McMansion Hell, Fandoms, Retinol and Modern Opera | Middlebrow Podcast - YouTube</title>
    <dc:date>2026-05-13T06:55:58+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=Yt15iNgvNsw</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Kate Wagner is the architecture critic at The Nation and the creator of the internet's favorite architecture criticism blog, McMansion Hell. We dive into finding beauty in all buildings, criticism as a practice, modern opera, retinol, fandoms and more. Read McMansion Hell here: https://mcmansionhell.com 

00:00 - Intro 
00:23 - Retinol 
2:30 - Anime Face 
2:58 - Defining McMansion 
05:47 - 80s Architecture 
07:05 - Revival of Old Tastes 
20:51 - Agrarian High School 
21:13 - Autodidact Gang 
22:25 - Challenges of Architecture 
26:39 - McMansions Abroad 
31:04 - Politics of a McMansion 
34:45 - Emerging Movements 
38:26 - Edgar Wright’s Running Man 
41:04 - DSA Baby Boom 
41:35 - Modern Opera 
45:18 - The Ring Cycle 
47:07 - Receptiveness in a Critic’s Heart 
49:21 - Fandoms 
50:33 - Faith in the Public 
53:48 - All Buildings Are Interesting 
55:03 - The Goal of Criticism 
01:00:38 - Fascist Architecture"]]></description>
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<item rdf:about="https://camp.perfectlives.eu/">
    <title>Luddite Camp 2026 | Perfect Lives</title>
    <dc:date>2026-05-11T00:27:07+00:00</dc:date>
    <link>https://camp.perfectlives.eu/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Luddite Camp 2026
14-16 August, Perfect Lives, Pärnumaa, Estonia

Call for participation!

Luddite Camp will be a small weekend gathering for Luddites, tech critics, and others who demand a human-centred way of living. The camp will be hosted as the inaugural event of Perfect Lives, a new platform and research centre launching in the countryside of southwest Estonia. We are seeking 8-10 participants, to contribute to a non-hierarchical programme of discussions, workshops, and creative engagement.
Who are we looking for?

Luddite Camp begins from a definition of a Luddite as someone who takes a critical approach towards technology, examining the power structures behind any tool or system, and questioning who benefits from it. We are not (necessarily) looking for people who wish to destroy all aspects of contemporary life, but rather those seeking to take control of such systems and build open, democratic tools that serve a common good. Hobbyists, philosophers, artists and everything in between are welcome.

All participants will be asked to lead at least one session during the weekend, which can be anything from a facilitated discussion to a hands on workshop. We'd like to learn about your own practice, existing projects, and your strategies to navigating life under Big Tech. We hope to establish solidarity networks, and develop new projects that will continue after the event is over. The camp will self-document its activities throughout the weekend, producing a DIY/zine publication at the end.
The programme

Before the camp:

After participants are selected, we will arrange 2 online meetings before we gather in person. This will be to introduce each other and get a sense of what to expect when we are together. We will select some short texts to read, for opening discussions during the camp itself.

During the weekend:

Each day will be organised into several sessions of 1-2 hours, as well as lunch and dinner times. All participants will stick together, unless a specific session requires smaller groups. The in-between times will be emphasised as 'unconference' space, to have for informal and casual discussions between each other. Impromptu activities are also encouraged!

Perfect Lives is a former railway station midway through the process of renovation. The downstairs will be available as the Camp's working and social space, including a kitchen. (Yes, there is a toilet and proper shower, as well — and even wi-fi!). Outdoor space is also available and encouraged to be used. There is a forest across from the train tracks, and a quarry for swimming that's a ten minute walk away. Car trips can also be arranged to the nearby river for more swimming, to the seaside/beach in Pärnu, or to other destinations. The evenings (after dinner) will be open and socially-focused time (ie: we will light a fire and sit around it, weather permitting).

After the camp:

It is hoped that Luddite Camp 2026 will launch not only Perfect Lives itself, but new collaborative synergies between its participants. We will hold one final online meeting after the camp is over for reflection and followup.

Practicals

There is no fee for participation in Luddite camp! However, as a non-institutional, all-volunteer project, Perfect Lives cannot offer any stipends, travel grants, or remuneration. We will provide sleeping accommodation for all participants and food throughout the weekend. We will also try to arrange (as much as possible) pickups and dropoffs to nearby airports or bus stations for all participants. In short: we will do the best we can to create a welcome and inclusive experience for everyone.

The camp will begin at lunchtime on Friday, 14 August. If anyone is coming in the night before, that's fine. The programme will finish on Sunday at dinner time and participants are welcome to stay over to Monday as travel connections require.

How to participate

We'd love to hear a little about you: what sorts of projects you have been involved in, why you see yourself as a Luddite, and what you're hoping to gain from the camp. Feel free to ask us any questions as well.

Deadline: 15 May 2026
Apply here!"]]></description>
<dc:subject>luddites luddism resistance technology criticism neoluddism neiluddites</dc:subject>
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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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</item>
<item rdf:about="https://www.damagemag.com/p/alienated-leisure">
    <title>Alienated Leisure - by Damage Magazine and Adam Smith</title>
    <dc:date>2026-04-26T00:46:42+00:00</dc:date>
    <link>https://www.damagemag.com/p/alienated-leisure</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Only by redefining leisure as no more than the absence of alienated labor has it been possible to so alienate us from our leisure that even our free time now becomes one more form of alienation."

...

"Karl Marx did not care to speculate in much detail about what comes after capitalism. That stray remark in The German Ideology, about how in the future it would be possible “to hunt in the morning, fish in the afternoon, rear cattle in the evening, criticise after dinner, just as I have a mind,” has excited a thousand fancies, but it has invited as much scorn from critics who take the passage as a telling example of utopian naivete. Marxism, they say, fails to take human nature seriously. It is supposed to enable production without alienation; without having to incentivize (or force) workers to do what they do not necessarily “have a mind” to do. But this is impossible: workers will not produce unless they are incentivized, because no one “has a mind” to work. They must be given a mind to do what is necessary. Every actual communist regime has discovered this truth, to the dismay of citizens who soon find that they will hunt or fish or rear cattle as the state requires, and will certainly not do any criticizing after dinner, assuming they get any. Better the capitalist way, in which the directives are issued by the free market, and are therefore no directives at all, since the market makes us free.

So say the critics. It’s interesting to observe that under the actual capitalist regimes of the present day we are taught to envision the future of work as an expanded and upgraded gig economy of endlessly varied options, in which everybody will be freed from alienating work by platforms and AI agents to change careers as whim and chance provide, and granted our independence from the stifling corporate and factory environments of yesteryear, with all their nasty pensions and benefits. In the hands of a skilled propagandist, or an undergraduate marketing major, it can almost sound like we are all going to start hunting in the morning and criticizing after dinner and fishing and cattle-rearing throughout the day. Although hunting is problematic, as is rearing cattle, since their meat makes us fat and their farts cause global warming. I don’t know about fishing. Maybe we should make it the subject of our next after-dinner struggle session.

Interesting, yes, but only one among many examples of capitalism’s admirable talent for marketing itself as the end of capitalism, of a piece with Lululemon selling resistance in the form of luxury yoga pants. Nothing new to see here. But there may be something new to see, or at least a fresh way to see something old, if we reflect on Marx’s idyll more obliquely, from the perspective of a resident of the twenty-first century whose most conscious experience of alienation may not come primarily from the way she is “minded” (by other people) to labor, but from what she is minded by others to do when she is supposedly not laboring.

In Marx’s image, hunting and fishing and farming and criticizing are all forms of labor that have been transformed into forms of leisure because they have finally been disalienated. They are not weekend entertainments; they are creative and indeed productive activities, even if the kind of life marked by these activities is made possible only because the problem of the “general production” and distribution of necessities has been solved. A just political economy for Marx is not one in which you don’t work; it is one in which work is self-consciously “chosen” and the artificial distinction between work and leisure is relaxed. That distinction is convenient for capitalists who need carrots and sticks to keep people in line (you work for money that pays for your entertainments; you work for the weekends; you work so you don’t have to work), and who have by means of that system smashed the feudal order and vastly increased our capacity for production. But it is not convenient for human beings, who naturally want to work, and are therefore equally unhappy when they have no work to do and when the work they have to do is unleisured because it is not done for its own sake, as we “have a mind” to do it. Marx looks forward, not merely to a world without bad work, but to a world with good work in abundance. Which is to say: he looks forward to a world of leisure properly understood.

How disappointing then to consider that our understanding of leisure has only deteriorated as some of our least immiserated workers have labored hard to ensure the nearly universal distribution of quasi-magical technologies that are supposed to reduce drudgery and increase productivity and generally accelerate the arrival of a work-free utopia. Let us forget, for a moment, the obvious facts that drudgery has increased in what seems like direct proportion to the number of tasks our devices enable us to perform simultaneously, and that productivity seems to have decreased in similarly direct proportion to the number of people who have been convinced that multi-tasking is a thing. Even if so-called artificial “intelligence” really does deliver a world without alienated labor, by delivering a world without any labor at all, it is already adding here and now another layer to the same world of frantic boredom built on the back of the smartphone and the social media platform. And to the extent that we actually do have less bad work to do (which for some people in some ways is true), we all are spending more and more of our “free” time working (scrolling, swiping, producing this eerie new commodity called “attention”) onscreen, entertaining ourselves by making other people richer and ourselves less free. Perhaps one reason it is easier than ever to imagine the end of the world than the end of capitalism is that the most valuable corporations in history have managed to supplement and maybe even replace the false distinction between work and leisure with a new form of “leisure” which is actually a new kind of alienated work, and is therefore what we might call “alienated leisure.”

Alienated leisure is as good a term as any for the peculiar experience of living in the “attention economy.” Indeed, it is a better term than most, because it is not swaddled in the kind of therapeutic claptrap that invariably, in the service of mental health, leads to calls for more mental health care, as if the problem were in your head (sorry, in your brain: it’s certainly never your fault!) and not in the heads of the mercenary psychologists who deliberately addicted you to short-form videos. Nor is the term saddled by moralistic concerns about distraction and dissipation, as if it really were just your fault, when of course it is not, even if you can and should avoid succumbing to distraction and dissipation. “Alienated leisure” puts the focus where it belongs: on a material system that has spiritual effects, one of which is a diminishing capacity to be sufficiently offended by what is happening to our ability to choose what we do with the “eight hours for what we will” sought by the old labor movements, before the colonization of those hours by the builders of some particularly shiny new “labor-saving devices” that have saved very few laborers from their traditional fate.

Consider what alienated labor is, for Marx: it is labor marked by a series of forced separations. First, the laborer is separated from the product of her work, both in the simple sense that she does not own it, and in the more profound sense that it owns her, because others own it, and use it to dominate her life. Second, the laborer is separated from the activity of working, by being confined to the performance of one task in a series over which she has no creative control (as on an assembly line), a confinement that damages her physically or mentally or both, depending on the work in question. Third, the laborer is separated from other laborers, who are turned from companions into competitors and reduced to obstacles or tools in the service of her own private ends. Finally, the laborer is separated from her human nature, which—it must be emphasized—wants to labor, and for that reason hates to be alienated from her labor by those who profit by doing so.

The parallel to leisure in the attention economy is easy to see. The product of our most determinedly “unproductive” hours (for Gen Z, over 6 hours of captured attention per day) is used to generate massive profits that we do not share, and to enable pervasive surveillance. The activity of scrolling (or clicking, or whatever) is intensely piecemeal, by design: we are algorithmically sorted with godlike efficiency into various silos and echo chambers that cut us off from any context that might salvage our act of attention from the constant fragmentation (cat video follows live beheading follows stock tips) that has been quite helpfully characterized as a form of “human fracking.” It goes without saying that we are unprecedentedly isolated from all the other people with whom we are supposedly more “connected” than ever before in human history. And, most importantly, we are increasingly cut off from our natural desire to spend our “free” time doing something that is free—something that is active and creative, something that strives for coherence and depth, something that involves not “connection” (that is what machines do) but honest-to-god relationships.

Unlike most on the “Left” today, Marx certainly thinks there is such a thing as human nature (what else would our material circumstances be alienating us from?). Marx’s conviction that humans naturally want to work, and that when their work is self-directed it is less distinguishable from leisure (and conversely that true leisure takes work; Homer Simpson drooling at the TV is most certainly not at leisure) will only become more important and more subversive if capitalism in the twenty-first century keeps its promises to automate vast swaths of alienated labor while opening up vast new territories of alienated leisure to those lacking the special “reality privileges” apparently enjoyed by Marc Andreessen. False consciousness is a thing, but in some ways it is easier to become and remain aware of your alienation when what is alienating is a job you feel forced by necessity to take (especially if it is a poorly-paid shit job, or even a highly paid bullshit job, in David Graeber’s sense). It is harder to stay alert to the fact that you actually hate your phone, since after all you keep scrolling on it, and nobody is “incentivizing” you to do it by paying you for your time. How can it be alienating if it’s freely chosen? Is not that the definition of leisure itself: free time spent on “what we will”?

So we have been made to think. Only by redefining leisure as no more than the absence of alienated labor has it been possible to so alienate us from our leisure that even our free time now becomes one more form of alienation, refined within an inch of its life, sliced and diced and parceled out into profit-generating chunks of captured attention. And now, it is with some horror that we realize—if we can—that even if we are quick to nod our heads in agreement, we are less and less capable of viscerally feeling the attraction of Marx’s quaint vision of leisure as hunting and fishing and cattle-rearing and criticizing, not only because all of those activities strike us as far too much work, but because all of them require the sort of slow and luxurious attention that is itself no longer for us a simple pleasure but an offputting slog. The insidious triumph of digital capitalism is to have turned attention into something we literally pay to others. And what they give us in exchange is nothing less than a steadily diminishing capacity to enjoy ourselves without making them rich."]]></description>
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<item rdf:about="https://www.theverge.com/ai-artificial-intelligence/911778/ai-violence-sam-altman-home">
    <title>The attacks on Sam Altman are a warning for the AI world | The Verge</title>
    <dc:date>2026-04-15T06:51:57+00:00</dc:date>
    <link>https://www.theverge.com/ai-artificial-intelligence/911778/ai-violence-sam-altman-home</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The vast majority of AI resistance is nonviolent, but recent attacks highlight the risk."]]></description>
<dc:subject>laurenfeiner ai artificialintelligence revolt samaltman openai chatgpt violence resistance sanfrancisco datacenters eliezeryidkowsky natesoares sriramkrishnan criticism technofeudalism elonmusk xai twitter civilization society policy politics labor work danielschiff chatbots technology pauseai</dc:subject>
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<item rdf:about="https://www.coyotemedia.org/an-open-letter-to-larussell/">
    <title>An Open Letter to LaRussell</title>
    <dc:date>2026-04-06T19:51:15+00:00</dc:date>
    <link>https://www.coyotemedia.org/an-open-letter-to-larussell/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The rapper made an error with the song “Heaven Sent,” writes fellow Bay Area emcee Rocky Rivera. But not listening to his community was the bigger mistake."

...

"Ed. note: Up until this year, Vallejo rapper LaRussell had been enjoying something of an unprecedented ascent. Known for his independent, community-centered approach to the music industry, LaRussell spent the first weeks of 2026 on a well-received promotional campaign for his song “I’m From the Bay.” In February, shortly after announcing a somewhat controversial deal with Jay-Z’s Roc Nation, he headlined the Super Bowl’s official tailgate party. 

Then, in March, LaRussell released a song called “Heaven Sent,” with lyrics that describe Donald Trump, Jeffrey Epstein, and Hitler, among others, as being “heaven sent.” Did he mean that they’re gifts from heaven? Or that we are all capable of being pedophiles and dictators? 

Despite widespread backlash on social media, LaRussell has declined to apologize. Instead, he called anyone who disagreed with him “haters” and blocked those who left critical comments — then deactivated his social media accounts entirely. Veteran Bay Area emcee and journalist Rocky Rivera is among those who was blocked for offering her feedback before LaRussell’s Instagram account was deactivated. We invited her to expand on her thoughts for COYOTE."

...

"Dear LaRussell,

I hope this message, well, finds you. You are currently away from all socials: the first break I’ve seen you take since you came onto the Bay Area music scene nearly a decade ago.

You don’t know me, but I am a huge supporter of what you’ve done in and for the Bay Area. I’m a veteran hip-hop journalist with a track record of supporting local artists. I’m also an artist, myself. I was raised in San Francisco and now live in Oakland; I’m deeply connected to my communities in both. 

What you’ve done in your short amount of time on the scene must be applauded, including your “pay what you want” economic model and backyard shows, which have brought joy and a sense of community to so many. And your run-up to the Super Bowl this year was revolutionary. Since the beginning, I’ve championed your unconventional strategy, your obvious connection to your fans, and your commitment to doing things your way. That will always stand. But on the way to carving out your fanbase and community, you created a fortress. An echo chamber. I, and many others, tried to warn you, but you’ve made it clear you’re not listening.

We all can agree that the first mistake was not listening to your engineer when he told you not to release this song. But the cascading events that followed point to an even bigger issue: an inability to hear feedback from the fans who put you where you are today. 

From an industry standpoint, the way you handled this controversy also brings up questions about your team. Had they been truly looking out for you, they would have advised you to a) take a second before responding and really listen to what your fans are saying; b) issue an apology, therefore ending the discussion; and c) use this experience to inform the next time you write a bar that could be misconstrued or a song that may be irresponsible to release. Save. Yourself. The Trouble. Or just, Save Yourself.

None of this needed to happen. It definitely didn’t need to be doubled down on (then tripled, then quadrupled).

What I won’t do is argue over semantics: I don’t care whether there’s a dash between “heaven” and “sent,” nor how Merriam-Webster defines it. That part was just lazy writing. I won’t do a back-and-forth with your Christian followers and their platitudes of creationism either; we will have to agree to disagree. As a peer, I will gently advise you to re-examine the circle you keep around you. From your manager’s responses, to your mom’s rally in your honor, to your fans’ blind loyalty, it’s all beginning to look like cultish behavior. Behavior that is preventing you from learning, or from being vulnerable with the community you created — a community to whom you do owe an apology. Because whether it was intentional or not, you hurt people. 

As an artist who has learned to deal with being a public figure, I can also appreciate that it’s hard to drown out the noise. When you’re young and famous, you don’t realize how powerful you can be, so you cast critics as “haters.” And, yes, many of them are. They’ve been wanting to criticize you, waiting for you to fuck up your “community” angle and call you performative. They say things like, “I always thought he was corny…” and find this moment vindicating as another misstep on your end: a way to say you didn’t read the proverbial room. 

But not everybody is a hater. Many of us have been rooting for you, the way you’ve put on for Vallejo, for the youth in your recent school campus videos for “I’m From the Bay.” Hell, I wasn’t even that mad when you signed to Roc Nation and said those things about Lil’ Wayne. However, it was around then that I started seeing you address your “haters” more frequently — who were, to be clear, people accurately pointing out that your proud “independent hustle” was at odds with your signing to a corporate label owned by the most famous Black capitalist of our generation, Jay-Z. 

In retrospect, the storm was building from this moment on, as you adopted a defensive stance that inoculated you from future criticisms, constructive or not. 

The Latin root word for “accountability” is “to reckon,” which we have come to associate with Biblical terms.  And your fans are doing just that: reckoning.  People are weighing your recent actions against the real good you’ve done — what you’ve given the Bay in terms of entrepreneurial spirit and independent hustle — and they’re conflicted about it. 

These fans are also giving you vital information: Because it’s not always immediately apparent when you’ve caused harm, you need indicators. Ideally, your loved ones are people who you can trust to be honest. They’re not enablers. Fans and peers giving you thoughtful, critical feedback are not misunderstanding you on purpose. They are doing what good friends should do and urging you to reconsider your perspective — to place yourself in a nonbeliever’s shoes, a survivor’s shoes, and consider the impact of your words. 

There is no injustice in what you did to yourself. There is only self-sabotage. You, being Icarus. The Sun being, well … Heaven Sent.

Please don’t take a page from the book of the president when it comes to damage control. Nor Epstein. Nor “Adolf.” They were not accountable. They were never truly punished — not made to understand how they’ve harmed so many. They did not face their reckoning and make it to the other side a changed person. 

But I still believe you can, if you are brave enough to listen and reflect. To use this time to ask the important question: Who do I trust enough to tell the truth to me, even when I cannot tell it to myself? That is a philosophical question. That takes shadow work — not spiritual bypassing. If you want to know if you’re wrong, you have to pay attention to the rationale of your critics. If they start making more sense than your followers, then you have your answer in front of you, where it has always been. 

Still in your corner,

Rocky"]]></description>
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    <title>Epstein, Israel, Russia: who gets scrutinised? | MEE Explains - YouTube</title>
    <dc:date>2026-02-14T23:03:13+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=xgm8L9t0s2M</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The Epstein files exposed sex crimes and elite networks. Yet much of the Western spotlight turned to Russia, while documented ties to Israeli officials, military-linked groups and political figures drew far less sustained scrutiny. This is about framing, consistency and media narratives."]]></description>
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<item rdf:about="https://ibraaz.org/ibraaz-publishing/read/consensus-aesthetics-the-political-economy-of-agreement-in-contemporary-art">
    <title>Consensus Aesthetics: The Political Economy of Agreement in Contemporary Art | Ibraaz</title>
    <dc:date>2026-01-21T07:36:58+00:00</dc:date>
    <link>https://ibraaz.org/ibraaz-publishing/read/consensus-aesthetics-the-political-economy-of-agreement-in-contemporary-art</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Cem A. diagnoses the current institutional climate of soft moral alignment, where art gestures toward politics without the difficulty of being political, and proposes strategic empathy as a potential path out."]]></description>
<dc:subject>cema politicaleconomy 2026 institutions morality politics empathy worldorder ecology economics genocide art artworld radicalism benignradicalism internationalism liberals liberalism precarity care solidarity decolonization crisis superficiality resistance rosannamclaughlin eddyfrankel trauma criticism criticalengagement moralism rahelaima vaporwave curation curating gaza biennials ambiguity politieness quietness civility agreeability performance smoothness stuarthall collectivememory collectiveamnesia stability legibility continuity consensus aesthetics environment neutrality design elitecapture olúfẹ́mitáíwò complicity contradiction alixrule davidlevine walterrobinson toddrose damiancarrington edwardherman noamchomsky manufacturingconsent tension manufacturedconsent</dc:subject>
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</item>
<item rdf:about="https://tonsky.me/blog/tahoe-icons/">
    <title>It’s hard to justify Tahoe icons @ tonsky.me</title>
    <dc:date>2026-01-06T04:53:01+00:00</dc:date>
    <link>https://tonsky.me/blog/tahoe-icons/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In my opinion, Apple took on an impossible task: to add an icon to every menu item. There are just not enough good metaphors to do something like that.

But even if there were, the premise itself is questionable: if everything has an icon, it doesn’t mean users will find what they are looking for faster.

And even if the premise was solid, I still wish I could say: they did the best they could, given the goal. But that’s not true either: they did a poor job consistently applying the metaphors and designing the icons themselves.

I hope this article would be helpful in avoiding common mistakes in icon design, which Apple managed to collect all in one OS release. I love computers, I love interfaces, I love visual communication. It makes me sad seeing perfectly good knowledge already accessible 30 years ago being completely ignored or thrown away today.

On the upside: it’s not that hard anymore to design better than Apple! Let’s drink to that. Happy New year!"

[See also (linked within):
https://blog.jim-nielsen.com/2025/icons-in-menus/ ]]]></description>
<dc:subject>nikitaprokopov macos icons ui usability comparison ux interface mac criticism 2026</dc:subject>
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<item rdf:about="https://kalebhorton.ghost.io/the-only-good-shows-ever-on-television/">
    <title>The Only Good Shows Ever On Television</title>
    <dc:date>2026-01-05T22:40:53+00:00</dc:date>
    <link>https://kalebhorton.ghost.io/the-only-good-shows-ever-on-television/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I was reading a list in Variety, one of those lunch break lists where you’re chewing your sandwich and see some faces you recognize and some words underneath that make you think “huh, that’s wrong” and then you finish your sandwich and throw away the wax paper and then the list is gone, like it never existed.

It occurred to me, reading this thing, that it presupposes you enjoy television. You turn it on and watch the shows people are talking about and it’s fine. I’ve spent most of my adult life, at least once in awhile, writing about television for money, so I assumed I like television too. It’s easy and everybody else does it. But now I’ve turned states and I’m trying to just be normal and I realize I don’t like TV. It’s basically a numbing agent, and it doesn’t work on me anymore. I just dissociate or think about dying.

Doesn’t matter how much people hyped up a given show or said it was totally my thing. Take Severance. Got recommended to me a lot by friends I trust. I made it 70 minutes before my brain decided it should have been directed by Spike Jonze, it should have been a 102 minute movie, and it should have come out in 2004. After that thought existed, I was cooked. I couldn’t pay attention anymore. I mean, I could, for money, but recreationally it was impossible.

Variety’s list was fine if you like TV. Steve Carell did give one of the best TV performances of the last 25 years in the sense that he kept a big network show in business for a long time, moved you through the world of the show, explained the rules, made you relaxed, whatever. He’s great.

But I didn’t watch that show because I don’t like TV. I’ve had good times with it, but it’s not my friend. I enjoy saying “oh wow, they’re on Alameda. That psychic is still there actually,” but only around other people, and they don’t enjoy hearing it. I figure there are other people like me out there who feel the same, so to that end, I’ve created my own list: a comprehensive ranking of the only good shows ever on television, in exact order. Looney Tunes is disqualified because those were actually supposed to be played in front of movies. Twin Peaks: The Return is also disqualified because it’s a film.

1. The Rockford Files, which is good even if you’re by yourself and can’t annoy anyone by saying “how does he get from Malibu to North Hollywood that fast?”

2. Actually The Sopranos, sorry
 
3. Columbo but not the revival on ABC, where there’s too much set-up and he’s Bugs Bunny but elderly

4. The Twilight Zone but only the ones Rod Serling wrote.

5. Letterman reruns

6. Sanford & Son

7. Jeopardy when Alex Trebek was alive but only if you swear you won’t audition for it

8. King of the Hill, especially when your life is ruined and nothing makes sense. Skip the ones where they switch to digital animation unless it’s one with Tom Petty

9. Eastbound & Down

10. Regis Philbin

11. The Larry Sanders Show but not if you’ve been laid off from a media job in the recent past

12. Newsradio but start emotionally distancing yourself in season four and skip season five

13. Dick Cavett

14. Get Smart

15. Really long Johnny Carson compilations on YouTube

16. Saturday Night Live but only old pirated episodes where you know NBC pulled some sketches and the musical guest from circulation

17. The Bob Newhart Show but you have to say “I had such a crush on Suzanne Pleshette” whenever she’s on-screen

18. Arrested Development but start emotionally distancing yourself in season three and skip seasons four and five

19. Serial Experiments Lain after you show a script for Zoloft, Lexapro, or Effexor

20. Really old sitcoms that were canceled early in the first season just so you can feel like you were definitely the last person on earth to watch them

21. True Detective season one as tribute to the creator and director who both died when their small plane flown by a non-instrument-rated pilot crashed in Ventura

22. Battlebots episodes on an old tube TV, on a homemade VHS tape of the original broadcast with the ads intact, preferably with somebody who was on the show and has problems with the failure of imagination that leads to wedgebots. Hi Don, I hope Washington state is treating you nice. I’ll get up there one of these days. I never have seen it. How similar is it to Medford?

23. Win Ben Stein’s Money

24. The Andy Griffith Show but only if you’re sick or took time off to quit smoking

25. Kids in the Hall but you gotta fast forward through a lot of it

26. Videos of people driving around a city you’re familiar with in a time period you’re not

27. Really long documentaries that aren’t about true crime. Bono can’t be in them either.

28. Go back in time 30 years and watch one of those shopping shows where it’s just knives spinning around really slowly for hours"]]></description>
<dc:subject>2025 kalebhorton tv television criticism thesopranos kidsinthehall andygriffithshow benstein timetravel battlebots vhs truedetective sitcoms serialexperimentslain arresteddevelopment bobnewhartshow snl saturdaynightlive nbc johnnycarson getsmart dickcavett newsradio regisphilbin eastbound&amp;down kingofthehill jeopardy alextrebek davidletterman sanford&amp;son thetwilightzone columbo therockfordfiles looneytunes sopranos</dc:subject>
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<item rdf:about="https://sixcolors.com/link/2025/12/apple-designs-luxury-bubble/">
    <title>Apple design’s luxury bubble – Six Colors</title>
    <dc:date>2025-12-30T20:30:20+00:00</dc:date>
    <link>https://sixcolors.com/link/2025/12/apple-designs-luxury-bubble/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I enjoyed this thoughtful post [https://karbonbased.io/posts/2025/12/and-stay-out ] from Garrett Murray, itself a link to a post by Louie Mantia [https://lmnt.me/blog/and-stay-out.html ] about the departure of Alan Dye from Apple:

<blockquote>I sometimes think about what we lost along the way as Apple chased ultra-simplicity and luxury. Jony Ive spent a decade slowly removing any trace of personality from every product Apple released. Apple went from the original translucent-colored plastic aesthetic of the “Bondi blue” iMac G3 and the Power Mac G3 “Blue & White” to the more refined and unique design of the iMac G4 to… a bunch of aluminum rounded rectangles for decades. Chasing thinness, removing ports, simplifying everything down to metal and glass with no differentiation.</blockquote>

As Mantia wrote:

<blockquote>[Ive] and his team designed great products during the first half of his tenure at Apple. But as he became wealthier, he started to conflate good taste with luxury. Jony often described Apple products with words about craft, material, and precision, all things that appeal to a luxury market. Apple shifted away from making products “for the rest of us” and started making products that appealed specifically to rich people.

Not to put too fine a point on it, but they started making products that appealed to themselves. Because since Steve Jobs died, Apple, its executives, and its corporate employees got significantly wealthier. It wasn’t just Jony who took an interest in luxury. The whole company did. Anyone with even a little bit of power in the company started to dress more expensively. They all look like they could walk right out of a fashion advertisement.</blockquote>

Part of Apple’s appeal is “affordable luxury”. There’s no super-luxe iPhone for the billionaire class. But there is something about what Murray and Mantia write that strikes me as being absolutely right.

In the wake of Steve Jobs’s death, Apple elevated Jony Ive to a position of total design authority as a way of signaling to the wider world that the company was going to be okay after losing its co-founder and leader. In that era, there was a genuine fear that a company led by an operations guy was not going to be able to keep the magic going. (Certainly, that’s a narrative that current and former Apple designers have been happy to push ever since.)

The more I think about it, the more this (perfectly reasonable!) tactical decision has come to feel like the original sin of the Tim Cook era. An unchained and elevated Ive sent the right message to the world, and Ive really is a talented designer who built beautiful things. But without Steve Jobs to rein things in, Apple’s design sense got more insular, more obscure, more minimal.

It’s one reason I’m so critical about Ive, his overlong tenure at Apple when he was obviously burned out, and the fatal mistake of placing software design in the clutches of him and his lieutenants: I just get the sense that those designers became untethered from the rest of us, chasing idealized product dreams based on the expensive luxury brands they wore, drove, and otherwise used every day. Not that Apple designs ugly stuff, but there is undoubtedly an antiseptic sameness to a lot of it that smacks of a design team that has disappeared up its own white void."]]></description>
<dc:subject>jasonsnell apple design luxury jonyive materials 2025 tools garrettmurray louiemantia alandye stevejobs inequality sameness criticism wealth</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://blog.ayjay.org/motion-and-machine/">
    <title>motion and machine – The Homebound Symphony</title>
    <dc:date>2025-12-27T21:01:29+00:00</dc:date>
    <link>https://blog.ayjay.org/motion-and-machine/</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>alanjacobs 2025 film form motion hughkenner guydavenport filmmaking degas johnpairmanbrown siegfriedgiedion photography history johnruskin charlesbabbage herbertspencer williamholmanhunt harrylevin velocipede bodies criticism giorgiodechirico eadweardmuybridge edgardegas ernestmessonier</dc:subject>
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<item rdf:about="https://asteriskmag.com/issues/12-books/is-the-internet-making-culture-worse">
    <title>Is the Internet Making Culture Worse?—Asterisk</title>
    <dc:date>2025-12-24T06:28:54+00:00</dc:date>
    <link>https://asteriskmag.com/issues/12-books/is-the-internet-making-culture-worse</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The decline of criticism might explain the sense that our culture is stagnating. How can we bring it back?"]]></description>
<dc:subject>celinenguyen 2025 criticism culture decline wdavidmarx creativity art alexkitnick chaimgingold seeinglikeastate adammorgan christinesmallwood françoistruffaut emiliebickerton claudechabrol jean-lucgodard jacquesrivette éricrohmer frenchnewwave film aoscott edfancher triciaromano peterschjeldahl viviangornick lynnyaeger belllabs kitrachlis maryperotnichols danwolf robertcaro richardgoldstein janejacobs robertchristgau gregtate jazz music susanbrownmiller davidschneiderman luciantruscottiv anildash internet web onlibe jeffbezos laurenepowelljobs hiltonals ai artificialintelligence lauriestone siamichel adlanjackson richardbrody thurstonmoore lukeottenhof charolotteklein cthinguyen vc venturecapital merveemre ryanruby bendavies reubenson theoellinballew franlebowitz davidantin johanafateman online artcriticism siliconvalley jamescscott</dc:subject>
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<item rdf:about="https://craigmod.com/onmargins/s02e04/">
    <title>W. David Marx — Blank Space: A Cultural History of the 21st Century — W. David Marx — On Margins — s02e04</title>
    <dc:date>2025-12-16T06:52:33+00:00</dc:date>
    <link>https://craigmod.com/onmargins/s02e04/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[See also:
https://craigmod.com/roden/109/ 
https://www.penguinrandomhouse.com/books/769187/blank-space-by-w-david-marx/ 

"Pop Culture Got Stale. Counterculture Went Right-Wing.
How the rise and fall of the nihilist hipster gave us the cruel reactionaries of today."
https://www.nytimes.com/2025/11/21/books/review/culture-right-wing-david-marx.html
https://archive.ph/idxdR

"Make Culture Weird Again
Even failures and half steps will be more interesting than the boring stuff."
https://www.theatlantic.com/culture/2025/11/blank-space-book-excerpt-culture/685037/
https://www.theatlantic.com/culture/2025/11/blank-space-book-excerpt-culture/685037/?gift=j9r7avb6p-KY8zdjhsiSZzZAypQ-DyUUwPxyZrMsWaI
https://archive.ph/KJmQM ]]]></description>
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    <title>The Claims of Close Reading - Boston Review</title>
    <dc:date>2025-12-01T04:52:41+00:00</dc:date>
    <link>https://www.bostonreview.net/articles/the-claims-of-close-reading/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Literary studies have been starved by austerity, but their core methodology remains radical."]]></description>
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<item rdf:about="https://craigmod.com/roden/109/">
    <title>Blank Spaces, Radicalized Offlineness, Curious Protagonists — Roden Newsletter Archive</title>
    <dc:date>2025-11-29T00:18:11+00:00</dc:date>
    <link>https://craigmod.com/roden/109/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Speaking of books you should nab. Longtime friend and member of the Craig Mod Cinematic Universe, W. David Marx, has a new book fresh off the presses: Blank Space: A Cultural History of the Twenty-First Century. I loved this book. I also hated it, in the sense that it affirmed my growing sense of dread around “cultural production” in 2025. I got to read it back in September, and I marked the hell out of it. And then David and I recorded a new episode of On Margins, the first in about five years.

The book is a look at the last twenty-five years of (largely) American pop-culture: art, film, music, and politics, as politics has veered firmly (entirely?) into mostly bad-faith entertainment. Spread out over Marx’s 380 (quick) pages, something’s off:
<blockquote>The first step in reversing cultural stagnation is to accept that artistic invention is a social good. And like so many other social goods, it isn’t necessarily going to have its production prioritized by the market. We — creators and audiences alike — have to make an effort to encourage bold new forms of culture. Even failures and half steps will be more interesting than overly market-tested products.</blockquote>
Reading Blank Space didn’t necessarily “radicalize” me, but it made me overtly grateful for the work I’m doing: work grounded in the world, physicality, relying on social media as little as possible, operating at “human scale” and creating as many “durable” and “deep” connections as possible, attempting to elevate everyone who’s involved. I’ve been lucky. I’m able to walk, to write, to photograph, and then collate all that into printed books. It’s easier than ever to sell printed books online thanks to companies like Shopify. And it’s easier than ever to form a relationship with a fulfillment warehouse, set up a DHL account, and ship the things around the earth. Global shipping is the 10th wonder of the world. I love that I work with talented printers and binders, paying their employees well. I love that I have readers who are OK with paying what my books cost. I like that the arc of the work is slow and loping, that daily updates might happen in spurts, but they are 2,000-5,000 words spurts, amidst an outsized walk, more like an ascetic ritual, calming, fullness-giving, the opposite of whatever it is you have to access to upload daily TikToks.

Work like mine has almost no representation in David’s book. There’s a ruthlessness that’s taken hold across all strata of cultural making (and life itself). Everything turned into a casino, “traps” galore. Billions as the only goal. Achieved celebrity? Start a coffee brand (or gin brand, or tequila brand; I’m shocked nobody is selling their own cigarettes). Leave “nothing on the table.” Epicurean maximizing. That sort of thing. The whole world in a swivet about every dumb breath by some dumdum. AI now turning the future protean. Models upending models within days. Solid ground made liquid for the next decade.

David’s book is funny. I mean, it’s heartbreaking, mainly. But you’ll laugh as your soul is pummeled. David quotes all the fools of the last twenty-five years. They are happy to shoot themselves in their own feet, again and again. The book is most tragic when it dips into politics. In our On Margins chat, we mention Obama, how his ascension symbolized some “completion” — “it was love triumphing over hate, and peace over war, and all sorts of things of the way we were told how things were going to play out because of the natural order of the world, that there would be some sort of correction and this was the correction.” It’s surreal now to think of that world in 2010. The iPhone basically still new. Obama in the White House. The full conversion of everything online to brain traps, to teleportation heroin, still years away. Back when you actually had to “follow” folks to see their content. 2010, just fifteen years ago, but about seven generations of mental life. Back when a trillion-dollar company was a pipe dream (Apple being the first to hit that number, in 2018; now it feels like a monthly announcement, Nvidia hitting $5T a month ago), back when you didn’t nab a $100B valuation as a startup before you even launched a product. Back when Apple’s own apps weren’t loaded with ads. Back when not everything was “recurring revenue” driven. Back when even non-institutional investors had a chance to get in on a company like Facebook or Google while they were still in ascendancy.

Still, around that (now seemingly Brigadoonish) time, I already had a growing sense of doom / skepticism around how much tech money was being bandied about:
<blockquote>Craig: Early 2008, 2009, 2010, I was very negative on Facebook. Very early because I remember explicitly that Facebook was eating up all the designers, uh, from Brooklyn who were doing genuinely interesting work. I remember being really depressed about that. But if Facebook offers you a million dollar salary — especially in 2008, 2009, 2010, it’s hard to turn down. But it felt like there was this incredible compromise that had started to happen.</blockquote>
And David, expanding on this point:
<blockquote>David: This is a really important point of the 21st century, which is I graduated in 2001, and I don’t think anyone around me, even the money hungry people were like, I’m going to be a billionaire. No, it was just on zero people’s minds. And the best was like, dude, did you know you could go work for an investment bank and within five years you could be making $1 million?</blockquote>
Anyway, you should absolutely read David’s book. It deals with all of this and more. His ability to synthesize vast swaths of history and criticism into sane, compressed chapters is inspiring. It’s a fun read, and may radicalize you, too, in better directions. Or just reaffirm the path you’re already on. Or just get you to step offline for a few moments."]]></description>
<dc:subject>craigmod wdavidmarx culture 2025 scale scaling human humanism society creativity internet web online shipping nvidia siliconvalley facebook meta capitalism google hipsters design history criticism art media film tv television writing howwewrite humanscale slow small making makers culturalproduction attention</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=DL-kwZdkiOA">
    <title>The Woman Who Predicted Tech Fascism — Paulina Borsook Was Right - YouTube</title>
    <dc:date>2025-11-27T16:55:34+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=DL-kwZdkiOA</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Tech fascism didn’t rise in secret — it grew in plain sight. Why didn't most journalists or politicians notice?

In this episode of The Nerd Reich Podcast, host Gil Duran speaks with legendary tech critic Paulina Borsook, author of Cyberselfish, the prophetic book that warned about the rise of Silicon Valley authoritarianism and technofascism decades before Elon Musk, Peter Thiel, and the far-right tech elite took power.

We dive deep into how Silicon Valley’s toxic libertarianism evolved into a global far-right propaganda machine, why tech journalists failed to sound the alarm, and what happens next as AI, surveillance, and billionaire power reshape democracy.

🔥 Chapters & Highlights:
– Tech Fascism 101: How Silicon Valley Went Authoritarian
– The Forgotten Critic: Paulina Borsook and Cyberselfish
– Why Journalists Worshipped Tech Billionaires
– Elon Musk’s X and the Global Far-Right Network
– The Toxic Masculinity Problem in Tech
– Can Democracy Survive Tech Fascism?

💬 Join the conversation in the comments: 
Why did the media fail to warn us about tech fascism? 
How do we stop the tech billionaires now?

And Please Support Paulina Borsook: https://www.gofundme.com/f/support-for-paulina-disabled-writer-artist-and-activist "]]></description>
<dc:subject>paulinaborsook gilduran 2025 siliconvalley fascism nerdreich technofascism libertarianism criticism cyberselfish journalism techcriticism elonmusk farright rightwing toxicmasculinity democracy donaldtrump ai artificialintelligence surveillance billionaires power propaganda media peterthiel politics policy</dc:subject>
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</item>
<item rdf:about="https://www.theverge.com/entertainment/821767/stereogum-scott-lapatine-independent-music-media-streaming-ai">
    <title>Stereogum soldiers on in the era of streaming and AI | The Verge</title>
    <dc:date>2025-11-16T19:49:46+00:00</dc:date>
    <link>https://www.theverge.com/entertainment/821767/stereogum-scott-lapatine-independent-music-media-streaming-ai</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[archived:
https://archive.ph/W4D7z ]

"Scott Lapatine on the importance of independent media in the age of AI slop and algorithms."

[See also:

"How to find music you will love without the algorithm"
https://www.theverge.com/report/821614/discover-music-without-algorithms ]]]></description>
<dc:subject>music discovery online internet 2025 terrenceo'brien media criticism scottlapatine web streaming algorithms slop aislop stereogum</dc:subject>
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<item rdf:about="https://www.nottinghilleditions.com/product/outrage-ian-nairn/">
    <title>Outrage by Ian Nairn - Travis Elborough - Notting Hill Editions</title>
    <dc:date>2025-11-14T06:24:11+00:00</dc:date>
    <link>https://www.nottinghilleditions.com/product/outrage-ian-nairn/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[via:
https://caterina.substack.com/p/the-free-for-all

"To convince you to read Ian Nairn, the great sui generis British architectural critic, I give you the front cover and back cover blurbs of the re-released Outrage, which details Nairn’s voyage through Britain’s suburbia—what he calls, “Subtopia.” He defines this as “a mean and middle state, neither town nor country, an even spread of abandoned aerodromes and fake rusticity, wire fences, traffic roundabouts, gratuitous notice-boards, carparks and Things in Fields.” His book on Paris is superb as well. Find it."]

***

"Acclaimed critic Ian Nairn’s masterpiece, reissued for the first time since 1955 and introduced by Travis Elborough.

In 1955, Britain’s most prestigious architectural magazine, The Architectural Review, published a special issue featuring a single essay by Ian Nairn, a famously opinionated (and untrained) architectural critic. Based on observations made on a journey he took across the UK in a Morris Minor, Outrage by Ian Nairn is a searing critique of urban sprawl, or ‘Subtopia’. In this manifesto, Nairn warns that ‘if what is called development is allowed to multiply at the present rate’, Britain’s natural – and urban – landscapes will lose their individuality and spirit.

A call-to-arms against the ‘greying out’ of our towns and countryside before it’s too late, Outrage by Ian Nairn is widely considered to be his masterpiece.

Contains over fifty of Nairn’s original black-and-white photographs."

***

[See also:

https://www.penguinrandomhouse.com/books/773882/outrage-by-ian-nairn-introduced-by-travis-elborough/

"Acclaimed architectural critic Ian Nairn’s masterpiece, reissued for the first time since 1955.

In June of 1955, The Architectural Review (Britain’s most acclaimed and well-read magazine of architectural criticism) published a special issue featuring one essay called Outrage by Ian Nairn. As one of Britain’s most famously opinionated (and untrained) architectural critics, it came as no surprise that the issue opened with a prophecy of doom: “that if what is called development is allowed to multiply at the present rate,” then all can be expected is the subsequent loss of the individuality and spirit of Britain’s natural, and urban, landscapes.

Nairn coined this phenomenon “Subtopia” and demonstrated it, throughout the issue, with mugshots of offending lampposts, arterial roads, and garrotted trees. For the first time in North America and the first time in decades in the UK, Nairn’s influential essay is newly available, now in a handsome volume complete with the original images. "

https://www.architectural-review.com/essays/outrage

"Following Ian Nairn’s 1955 ‘Outrage’ issue, which decried the UK’s suburban sprawl, this opinion piece has appeared at various moments in the pages of the AR. Since 2015, it maintains a position in every themed issue, as a continuing campaign against the most egregious of architectural misdeeds – from failures of government and property developers to greenwashing, ecological violence and social injustice"

https://www.theguardian.com/artanddesign/2010/may/15/architecture-ian-nairn

"Ian Nairn's voice of outrage: His attacks on the banality of Britain's postwar buildings made Ian Nairn an inspiration for a generation of architectural critics. Jonathan Glancey celebrates the scourge of 'subtopia'"]]]></description>
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<item rdf:about="https://lareviewofbooks.org/article/the-return-of-the-luddites/">
    <title>The Return of the Luddites | Los Angeles Review of Books</title>
    <dc:date>2025-11-01T06:35:22+00:00</dc:date>
    <link>https://lareviewofbooks.org/article/the-return-of-the-luddites/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Erik J. Larson considers “The AI Con: How to Fight Big Tech’s Hype and Create the Future We Want” by Emily M. Bender and Alex Hanna."]]></description>
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<item rdf:about="https://thebaffler.com/issues/no-81">
    <title>no. 81—After Words</title>
    <dc:date>2025-10-31T21:43:04+00:00</dc:date>
    <link>https://thebaffler.com/issues/no-81</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Issue no. 81
After Words
October 2025

The history of literacy is a list of complaints. Critics reliably decry each new technological development as an attention-stealing toy. Before recent grousing about ChatGPT, protestations were uttered about the detrimental effects of the internet (fearing endless distraction, Jonathan Franzen destroyed his laptop’s ethernet port); the word processor (the ease of moving text around declared “an irresponsible whimsicality” by Alexander Cockburn in the eighties); the typewriter (“The noise will destroy your sense of rhythm,” wrote C. S. Lewis, in 1959, to a schoolgirl requesting writing advice); and the very reproducibility of the book (Song-era scholar Ye Mengde held that woodblock texts too often propagated uncorrected errors). In Plato’s Phaedrus, writing itself is suspect, as the literate “will not practice using their memory because they will put their trust in writing.” Amid the breathless techno-optimist awe of artificial intelligence—and ahistorical dismissal of its novelty—it is easy to forget that the current crises of reading and writing are unprecedented in degree, but not in kind. “After Words” considers what’s actually different about today’s information overload and whether we’ve been postliterate for far longer than we’d like to believe.

“Under the conditions of high technology, literature has nothing more to say,” Friedrich Kittler wrote, but that lofty moment was in the eighties, and the fin de siècle of the written word had yet to give way to the twenty-first century’s incessant logorrhea—a second age of orality, Noah McCormack explains, the Homeric epic replaced by short-form video content and podcasting. (Brace Belden reports from the latter industry, a heady mix of dick-pill ads and Kamala Harris interviews.) Whatever heights our devices have reached, McCormack warns, do not succumb to a technological determinism that ignores class. Accordingly, the siren song of Ms. Rachel cannot be understood outside of America’s ongoing impoverishment of families, writes Sophie Pinkham, lamenting the YouTuber’s death grip on toddler attention spans, to the detriment of the world of books. More than laudable, however, is Ms. Rachel’s vocal support for Palestine. As Bruce Robbins writes in his account of the Sokal affair some thirty years on, the occupation is also a uniting cause between the physicist and the editors of the magazine he so famously hoaxed.

Often falling short of such political demands, our literati may indeed have little to say, as Chris Lehmann points out in his survey of the Trump novel. (If the MFA lifestyle has failed you, consider, as the protagonists of Jess Row’s short story do, assassinating a war criminal.) Andrew Leland contemplates how deaf artists and writers are grappling with a second Trump administration keen on dismantling the Americans with Disabilities Act. Looking outside the imperial core, non-anglophone writers hailing from South Korea to Mexico join a forum on brain rot across the globe. Domestically, Mina Tavakoli writes on the devolution of American culture into chaotic slop over the past twenty-five years—a descent made graphic by Michael Oswell in the issue’s exhibit.

Where does the reader find respite, then? One possible path, though usually maligned: video games, at least in the case of Disco Elysium, the Estonian blockbuster built upon a novel that exceeds said book as a literary experience, as Gabriel Winslow-Yost argues. In it, more than a million words evoke both postrevolutionary melancholy and communist fervor for a more just world, as experienced by an amnesiac cop with the DTs. Call it harm reduction of the digital variety: if we’re to be addicted to our devices, let us be bound to something better on our screens.

Table of Contents

Intros and Manifestos

Screen Sick
Matthew Shen Goodman
https://thebaffler.com/intros-and-manifestos/screen-sick-shen-goodman

Salvos

We Used to Read Things in This Country
The history of literacy is the history of class
Noah McCormack
https://thebaffler.com/salvos/we-used-to-read-things-in-this-country-mccormack

Speak and Sell
Ms. Rachel and the disappearing world of books
Sophie Pinkham
https://thebaffler.com/salvos/speak-and-sell-pinkham

American Gothics
The failures of the Trump novel
Chris Lehmann
https://thebaffler.com/salvos/american-gothics-lehmann

Belittled Magazine
Thirty years after the Sokal affair
Bruce Robbins
https://thebaffler.com/salvos/belittled-magazine-robbins

Manual Labor
A new generation of deaf writers reimagines language, text, and sound
Andrew Leland
https://thebaffler.com/salvos/manual-labor-leland

The World’s Memory of the World
Disco Elysium and its fictions
Gabriel Winslow-Yost
https://thebaffler.com/salvos/the-worlds-memory-of-the-world-winslow-yost

Outbursts

The Hatred of Podcasting
Talking has finished off writing
Brace Belden
https://thebaffler.com/outbursts/the-hatred-of-podcasting-belden

Blank Generation
A manual for the millennial perennial
Mina Tavakoli 
https://thebaffler.com/outbursts/blank-generation-tavakoli

Odds and Ends

Brain Rot Without Borders
Dispatches from a postliterate world
https://thebaffler.com/odds-and-ends/brain-rot-without-borders-forum

Did You Know?
Michael Oswell
https://thebaffler.com/odds-and-ends/did-you-know-oswell

Poems

The Song of Other Things, Rafil Kroll-Zaidi
https://thebaffler.com/poems/excerpt-from-the-song-of-other-things-kroll-zaidi

Tongue Delirium, Jenny Xie
https://thebaffler.com/poems/tongue-delirium-xie

Top Ten Reasons to Dislike List Poems, Ry Cook
https://thebaffler.com/poems/top-ten-reasons-to-dislike-list-poems-cook

Self vs Rogue Island, Sawako Nakayasu
https://thebaffler.com/poems/self-vs-rogue-island-nakayasu

Glass Octopus, Matthew Zapruder
https://thebaffler.com/poems/glass-octopus-zapruder

Stories

The Assassination of Henry Kissinger
I was wondering if you had a date in mind
Jess Row
https://thebaffler.com/stories/the-assassination-of-henry-kissinger-row "]]></description>
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</item>
<item rdf:about="https://olivia.science/ai">
    <title>Critical AI - Olivia Guest</title>
    <dc:date>2025-10-30T17:38:36+00:00</dc:date>
    <link>https://olivia.science/ai</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["On this page are some resources for Critical AI Literacy (CAIL) from my perspective. Also see: the project homepage [https://www.ru.nl/en/research/research-projects/critical-ai-literacy-cail ]and this press release on our work [https://www.ru.nl/en/research/research-news/opposing-the-inevitability-of-ai-at-universities-is-possible-and-necessary ].

As we say here [https://www.civicsoftechnology.org/blog/no-ai-gods-no-ai-masters ], CAIL is:

<blockquote>an umbrella for all the prerequisite knowledge required to have an expert-level critical perspective, such as to tell apart nonsense hype from true theoretical computer scientific claims (see our project website). For example, the idea that human-like systems are a sensible or possible goal is the result of circular reasoning and anthropomorphism. Such kinds of realisations are possible only when one is educated on the principles behind AI that stem from the intersection of computer and cognitive science, but cannot be learned if interference from the technology industry is unimpeded. Unarguably, rejection of this nonsense is also possible through other means, but in our context our AI students and colleagues are often already ensnared by uncritical computationalist ideology. We have the expertise to fix that, but not always the institutional support.</blockquote>

CAIL also has the goal to repatriate university technological infrastructure and protect our students and selves from deskilling — as we explain here [https://www.ru.nl/en/research/research-news/opposing-the-inevitability-of-ai-at-universities-is-possible-and-necessary ]:

<blockquote>Within just a few years, AI has turbocharged the spread of bullshit and falsehoods. It is not able to produce actual, qualitative academic work, despite the claims of some in the AI industry. As researchers, as universities, we should be clearer about pushing back against these false claims by the AI industry. We are told that AI is inevitable, that we must adapt or be left behind. But universities are not tech companies. Our role is to foster critical thinking, not to follow industry trends uncritically.</blockquote>

See more at — and please cite — the preprint here:

<blockquote>Guest, O., Suarez, M., Müller, B., et al. (2025). Against the Uncritical Adoption of 'AI' Technologies in Academia. Zenodo. https://doi.org/10.5281/zenodo.17065099 </blockquote>

Here is a wonderfully done interview by Kent Anderson and Joy Moore [https://www.the-geyser.com/pod-interview-with-olivia-guest-and-iris-van-rooij/ ], where we got to speak at length on these topics: Safeguarding Science from AI: An Interview with Olivia Guest and Iris van Rooij [https://www.youtube.com/watch?v=p9w0FiHo1RU ]. In general, have a look at the various resources here, such as the blog posts [https://olivia.science/ai#blogs ] and preprints and published papers [https://olivia.science/ai#research ] to understand our various perspectives."]]></description>
<dc:subject>ai artificialintelligence ailiteracy criticism oliviaguest science publishing 2025 kentanderson joymoore edtech</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:caf61641e74c/</dc:identifier>
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<item rdf:about="https://www.wired.com/story/ai-pr-ed-zitron-profile/">
    <title>Ed Zitron Gets Paid to Love AI. He Also Gets Paid to Hate AI | WIRED</title>
    <dc:date>2025-10-27T19:11:52+00:00</dc:date>
    <link>https://www.wired.com/story/ai-pr-ed-zitron-profile/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["He’s one of the loudest voices of the AI haters—even as he does PR for AI companies. Either way, Ed Zitron has your attention."]]></description>
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<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:c57eb86d452c/</dc:identifier>
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<item rdf:about="https://vdgasjournal.com/2025/07/24/a-castle-made-of-legos-on-jacobin-and-ai-propaganda/">
    <title>A Castle Made of Legos – On Jacobin and AI Propaganda – Verdigris</title>
    <dc:date>2025-10-15T06:43:16+00:00</dc:date>
    <link>https://vdgasjournal.com/2025/07/24/a-castle-made-of-legos-on-jacobin-and-ai-propaganda/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In the age of live streamed genocide, many things that once seemed urgent, or at least, worth a few moments of your time, have receded to the background; chores to be completed as illusions are burned in the spreading fire. And yet, my ‘beat’, as journalists once said long ago, is what’s marketed as ‘AI’… "]]></description>
<dc:subject>dwayenmonroe 2025 ai artificialintelligence history politics technology hollybuck matthuber degrowth 2023 marxism johnbellamyfoster ivankatrump jdvance llms chatgpt computing computation labor staffordbeer cybersyn chile salvadorallende 1970 1973 karlmarx doublespeak propaganda criticism salesforth davidgerard marcbenioff</dc:subject>
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</item>
<item rdf:about="https://theoatmeal.com/comics/ai_art">
    <title>A cartoonist's review of AI art - The Oatmeal</title>
    <dc:date>2025-10-09T03:56:28+00:00</dc:date>
    <link>https://theoatmeal.com/comics/ai_art</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>theoatmeal ai artificialintelligence generativeai criticism technology humans humanism cgi craft emotions joy creation creativity culture pretending effort friction talent art artmaking business skill drawing practice cartoons cartooning comics labor work process toil human slop aislop genai</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:bcf4517ebbca/</dc:identifier>
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</item>
<item rdf:about="https://slate.com/culture/2021/10/dune-2021-movie-vs-book-white-savior-islam.html">
    <title>Dune movie: Is HBO’s 2021 adaptation of Frank Herbert’s book a white savior narrative?</title>
    <dc:date>2025-10-05T02:26:47+00:00</dc:date>
    <link>https://slate.com/culture/2021/10/dune-2021-movie-vs-book-white-savior-islam.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Frank Herbert’s novel drew from Islam to critique the idea of the messianic Western man. Does the movie?"]]></description>
<dc:subject>2021 dune alikarjoo-ravary islam culturalappropriation whiteness film frankherbert denisvilleneuve scifi sciencefiction middleast muslims culture literature colonization colonialism criticism</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://www.youtube.com/watch?v=r73s-YMcNTI">
    <title>Ursula Le Guin's Anarchist Alternative - YouTube</title>
    <dc:date>2025-10-02T16:10:20+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=r73s-YMcNTI</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this Conversation on Anarres, we celebrate the 50th anniversary of the publication of Ursula K. Le Guin's classic novel, The Dispossessed. We talk with Dr. Alexis Shotwell who is working to spell out Le Guin's anarchist philosophy. Shotwell speculates as to the features of "Odoian anarchism"--what values it expresses and how it is related to other classical anarchist thinkers such as Emma Goldman and Peter Kropotkin-- and she envisions what lessons it might have for our political organizing today."]]></description>
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<item rdf:about="https://www.plough.com/en/topics/faith/discipleship/what-lies-beyond-capitalism">
    <title>What Lies Beyond Capitalism? A Christian Exploration by David Bentley Hart</title>
    <dc:date>2025-10-01T03:22:32+00:00</dc:date>
    <link>https://www.plough.com/en/topics/faith/discipleship/what-lies-beyond-capitalism</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Capitalism can’t be reconciled with the teachings of Jesus of Nazareth – or so claims the New Testament translator David Bentley Hart. Christ condemned not just greed for riches, but their very possession, and Jesus’ first followers were voluntary communists. With technologized market forces dominating our world, is a truly Christian economics still possible? What, if anything, lies beyond capitalism?"

[via:
https://blog.ayjay.org/christianity-and-capitalism-reconsidered/ ]]]></description>
<dc:subject>davidbentleyhart 2010 capitalism christianity socialjustice ethics poverty finance communism critique criticism jesus jesuschrist christ newtestament greed wealth possessions property markets</dc:subject>
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</item>
<item rdf:about="https://jasmi.news/p/statement-of-purpose">
    <title>🌻 statement of purpose - by Jasmine Sun - @jasmi.news</title>
    <dc:date>2025-09-26T05:30:06+00:00</dc:date>
    <link>https://jasmi.news/p/statement-of-purpose</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["And what better place to start than San Francisco? This is the happeningest place in the world, a city of fewer than one million people with cultural and economic impact a thousand times that amount. Computers and startups, of course, but also the history of hippies and gay rights and the Sierra Club and the UN. A real literary city, the kind that inspired Kerouac’s idealism and Didion’s critical eye; whose foggy coast starred in Vertigo and inspired Otis Redding to write “Sittin’ On The Dock of the Bay.” The hall which birthed a century of Democratic politics—its radical freedoms and brutal contradictions. The longer I stay, the more I find life and lore to dig into. I plan to live abroad in the back half of 2025, but for now, I’m more than happy to have a home base I love so much.

I keep returning to that William Gibson line: The future is already here, it’s just not evenly distributed. When I spent a summer in Taipei, what stood out most was how residents viewed climate change as a present reality to manage versus a far-off future threat. You couldn’t dispute your environment—extreme weather events were common; a supermonsoon shut down the city on my third day of work. The garbage trucks played Fur Elise as they rolled through the streets, and my neighbors were all exceptionally diligent recyclers. Edge cases are everywhere. The future is at my front door; it’s in Taipei, San Francisco, and Port Fourchon. We just have to go outside."]]></description>
<dc:subject>sanfrancisco jasminesun 2025 culture future writing howwewrite ai artificialintelligence samkhan kenliu anthropology disruption cities urban urbanism singapore esmeralda californiaforever surveillance claude sousveillance china donaldtrump elonmusk politics progress williamgibson cliffordgeertz behavior context meaning meaningmaking llms chatgpt tiktok ericadams economics zedes jackkerouc otisredding bayarea joandidion sieeraclub gayrights counterculture us hippies computers computing startups technology siliconvalley taipei portfourchon idealism criticism un zede</dc:subject>
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<item rdf:about="https://jasmi.news/p/32-notes-on-ai-and-writing">
    <title>32 notes on AI &amp; writing - by Jasmine Sun - @jasmi.news</title>
    <dc:date>2025-09-26T05:17:29+00:00</dc:date>
    <link>https://jasmi.news/p/32-notes-on-ai-and-writing</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["the models must read because they cannot live"

...

"I had the recent pleasure of recording a podcast with the lovely Ian Leslie
on AI and writing. I’ll share it when it’s out (here it is!), and in the meantime, jotted down some quick reflections during my flight home from London:

1. AI is better than most humans at producing prose. In a couple years, it will be better than most “professional writers” as well.

2. Most text is not creative. Emails, policy papers, reported news. It does not desire to surprise or delight. It aims to convey ideas and information as clearly as possible.

3. It is inevitable—given this reality and these incentives—that most people will soon use AI to write most things.

4. Writing is a small, simple word for a very expansive task. There’s coming up with ideas, conducting interviews and research, presenting it all in an engaging way.

5. (Most jobs that seem easy to automate are deceptively complex.)

6. Current AI is not very inventive. I’ve never had it come up with an essay idea I thought was good.

7. It’s not clear how much this quality is inherent to LLMs, versus an optimization tradeoff made in favor of other things—reliability, professionalism, obedience, predictability. What if the RLHFers were professional curators and magazine editors? What if the models were permitted to hallucinate more?

8. Many of our best artists hallucinated. Some even found chemical routes to do it.

9. “I thought AlphaGo was based on probability calculation, and that it was merely a machine,” said Lee Sedol after his loss. “But when I saw this move, I changed my mind. Surely, AlphaGo is creative. This move was really creative and beautiful.”

10. Implicit in his quote: The statistical and the beautiful cannot coexist.

11. I’m still not over the fact that I have 24 hour access to a machine that has memorized and synthesized the entire internet’s worth of information.

12. None of us know how to know this much.

13. LLMs help with writer’s block, even when its suggestions suck. Insipid sentences are the best motivation to write inspired ones.

14. I prefer my human collaborators to my AI ones. But only one is consistently available at 3am.

15. AI hallucinates, humans misremember. Yet neuroscience suggests that memory and imagination are one and the same. As Demis Hassabis’s PhD thesis found, amnesiacs make shoddy novelists.

16. ChatGPT catches me in a lie approximately as often as I catch it.

17. Why do readers read? Sometimes, it’s to extract a particular piece of information. Other times, it’s to be entertained. Increasingly, it’s to borrow a particular author’s judgment and worldview.

18. Writing instructors love to talk about “stakes.” Competent prose isn’t enough. A story must answer: Why does this matter to the author, the reader, the world at large?

19. Pop is equally a story of the star and the song. Breakups, love affairs, addiction, deceit—the stuff of gossip rags creates the stakes.

20. We watch Olympic swimmers not because it’s fun to spectate, but to marvel at the frontiers of human achievement. Knowing we could never do it, imagining how relentlessly they worked to get there, how many early morning practices and weekend meets. Nobody wants to see a robot play sports.

21. I prefer my authors to have bodies, to live and walk and sweat in the world.

22. Most internet culture criticism is bad. You can tell when a writer doesn’t go outside.

23. I have viewed AI artworks I thought were good. Here, here, here. They strike me because I have no idea how to do the same. Their outputs so far from default slop, so distinct in their human perspective.

24. Artistic merit comes from that feeling of awe—at the distance between what the artist achieved versus what I could elicit from the same materials. You see past the tools and into a mind.

25. David Hockney: “Rembrandt spent days, weeks painting a portrait. You can go to a museum and look at a Rembrandt for hours and you’re not going to spend as much time looking as he spent painting—observing, layering his observations, layering the time.”

26. Power Broker heads talk as much about Robert Caro as his biographical subject. He is the mythical man who turned every page.

27. Art is a showcase of excess.

28. Mercor will pay you $50/hour to write about your hobbies. “Tabletop games, collecting, art, niche sports, fashion, cooking, etc.” Requirements: “1000s of hours spent.” The models must read because they cannot live.

29. Writing purely for the AI has no stakes. It’s text without audience, motive, purpose.

30. How much of the world does language contain?

31. Next token prediction is underratedly hard.

32. I start most essays not knowing how they will end."]]></description>
<dc:subject>2025 ai artificialintelligence writing jasminesun howwewrite creativity hallucinations alphago leesedol llms writersblock reading howweread collaboration social human humans art imagination davidhockney prediction mercor robertcaro thepowerbroker culture criticism demishassabis memory neuroscience optimization excess</dc:subject>
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<dc:identifier>https://pinboard.in/u:robertogreco/b:879c25c1eb65/</dc:identifier>
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<item rdf:about="https://www.nplusonemag.com/issue-51/the-intellectual-situation/large-language-muddle/">
    <title>Large Language Muddle | Issue 51 | n+1 | The Editors</title>
    <dc:date>2025-09-23T02:17:43+00:00</dc:date>
    <link>https://www.nplusonemag.com/issue-51/the-intellectual-situation/large-language-muddle/</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>luddites luddism neoluddites neoluddism criticism ai artificialintelligence culture literature critique 2025 llms</dc:subject>
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</item>
<item rdf:about="https://ethanmarcotte.com/wrote/against-stocking-frames/">
    <title>Against the protection of stocking frames. — Ethan Marcotte</title>
    <dc:date>2025-09-21T20:14:48+00:00</dc:date>
    <link>https://ethanmarcotte.com/wrote/against-stocking-frames/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I think it’s long past time I start discussing “artificial intelligence” (“AI”) as a failed technology. Specifically, that large language models (LLMs) have repeatedly and consistently failed to demonstrate value to anyone other than their investors and shareholders. The technology is a failure, and I’d like to invite you to join me in treating it as such.

I’m not the first one to land here, of course; the likes of Karen Hao, Alex Hanna, Emily Bender, and more have been on this beat longer than I have. And just to be clear, describing “AI” as a failure doesn’t mean it doesn’t have useful, individual applications; it’s possible you’re already thinking of some that matter to you. But I think it’s important to see those as exceptions to the technology’s overwhelming bias toward failure. In fact, I think describing the technology as a thing that has failed can be helpful in elevating what does actually work about it. Heck, maybe it’ll even help us build a better alternative to it.1

In other words, approaching “AI” as failure opens up some really useful lines of thinking and criticism. I want to spend more time with them."

...

"From where I sit, the most consistent application of LLMs at work has been through top-down corporate mandate: a company’s leadership will suggest, urge, or outright require employees to incorporate “AI” in their work. Zapier’s post on its “AI-first” mandate is one recent example. At some point, the company decided to mandate “AI” usage across their organization, joining such august brands as Shopify, Duolingo, and Taco Bell. But in this post from the summer, Zapier’s global head of talent talks about how the company’s expanding the size and scope of that initial mandate. Here’s the intro:

<blockquote>Recently, we shared our AI adoption playbook, which showed that 89% of the Zapier team is already using AI in their daily work. But to make AI transformation truly sustainable, we have to start at the beginning: how we hire and onboard people into Zapier to build this future with us.</blockquote>

I’ve written before about the problems with “adoption” as a success metric: that “usage of a thing” doesn’t communicate anything about the quality of that usage, or about the health of the system overall. But despite that, Zapier’s moved beyond mandated adoption, and has begun changing its hiring and onboarding practices — including how it evaluates employee performance. How does an “AI” mandate show up in a performance review? I’m so glad you asked:"

...

"But this Zapier post is the first example I’ve seen of a company making that implicit expectation into an explicit one. Here, the official policy is that attitude toward a technology should be used as a quantifiable measurement of how well a person aligns with the company’s goals: what the industry has historically (and euphemistically) referred to as culture fit. At this company, you could receive a negative performance review for being perceived as “resistant” or “skeptical” of LLMs. You’d be labeled as unacceptable.

I mean, look: on the face of it, that’s absurd. That is absurd behavior. Imagine screening prospective hires by asking their opinions about your company’s hosting provider, or evaluating employees for how they feel about Microsoft Teams. Just to be clear, I fully believe evaluations like these have happened in the industry — hiring and performance reviews are both riddled with bias, especially in tech. But this is the first time I’ve seen a company policy explicitly state that acceptance of “AI” is a matter of cultural compliance. That you’re either on board with “artificial intelligence,” or you’re not one of us.

This is where I think approaching “AI” as a failure becomes useful, even vital. it underscores that the technology’s real value isn’t improving productivity, or even in improving products. Rather, it’s a social mechanism employed to ensure compliance in the workplace, and to weaken worker power. Stories like the one at Zapier are becoming more common, where executive fiat is being used to force employees to use a technology that could deskill them, and make them more replaceable. Arguably, this is the one use case where “artificial intelligence” has delivered some measure of consistent, provable results.

But here’s the thing: this is a success only if tech workers allow it to be. I’m convinced we can turn this into a failure, too. And we do that by getting organized.

 — okay, yes, I know. I am the person who thinks you deserve a union. But it’s not just me: from game studios to newsrooms, many workers are unionizing specifically because they want contractual protections from “artificial intelligence.” Heck, the twin strikes in Hollywood weren’t about banning “AI,” but giving workers control over how and when the technology was employed. I think at minimum, we deserve that level of control over our work.

With all that said, you don’t have to be unionized to start organizing: to have conversations with your coworkers, to share how you’re feeling about these changes at work, and start talking about what you’d like to do about those changes, together. It really is that simple.

That isn’t to say organizing is easy, mind: it involves having many, many conversations with your coworkers, and looking for shared concerns about issues in the workplace. And, look: I’m writing this post at a time where the labor market’s tight, when there’s so much pressure to not just adopt LLMs but to accept them unquestioningly. In that context, I realize that inviting coworkers to share some thoughts about automation can feel difficult, if not dangerous. But it’s only by organizing — by talking and listening to each other, and acting together in solidarity — do we have a chance at building a better, safer version of the tech industry.

“Artificial intelligence” is a failure. Let’s you and I make sure it stays that way."]]></description>
<dc:subject>ethanmarcotte ai artificialintelligence business coercion 2025 llms karenhao alexhanna emilybender technology criticism zapier shopify duolingo tacobell andybellbrianmerchant aimandates microsoftteams compliance labor organizing resistance unions policy</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=AKevy6Bzkng">
    <title>the eminem sized hole in white america - YouTube</title>
    <dc:date>2025-08-31T21:10:24+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=AKevy6Bzkng</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this video, let's yap about the decline of white subcultural expression and the pressure release valves keeping white america in check has created the perfect recipe for a MAGA co-opt. Welcome to the new America where history is irrelevant, truth is optional and ignorance is freedom.


00:00 Introduction: Eminem's Impact on White America
00:43 Eminem's Role in Suburban Culture
03:06 The Decline of Subcultures and Rise of MAGA
06:46 The Evolution of Teenage Identity
10:36 The Impact of Algorithms on Culture
16:41 Eminem's Class Consciousness and Licensed Transgression
24:22 Exploring American Hypocrisy & The Evolution of Trolling
26:09 The Privileged Paradox: Then vs. Now
29:45 White Allyship and Erased Histories
36:34 Manufactured Grievance vs. Authentic Rebellion
45:52 Rebuilding Authentic Subcultures"]]></description>
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<item rdf:about="https://anthonymoser.github.io/writing/ai/haterdom/2025/08/26/i-am-an-ai-hater.html">
    <title>I Am An AI Hater | moser’s frame shop</title>
    <dc:date>2025-08-29T05:37:00+00:00</dc:date>
    <link>https://anthonymoser.github.io/writing/ai/haterdom/2025/08/26/i-am-an-ai-hater.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I am an AI hater. This is considered rude, but I do not care, because I am a hater.

To speak politely about AI, you put disclaimers before criticism: of course I’m not against it entirely; perhaps in a few years when; maybe for other purposes, but. You are supposed to debate how and when it should be used. You are supposed to take for granted that it must be useful somewhere, to someone, for something, eventually. People who are rich and smart and respected are saying so, and it would be arrogant to disagree with such people.

But I am a hater, which is a kind of integrity. It means I am willing to disagree with anyone, even if it is rude. “But I only use it to–” “Actually if you just—” “The new models–” “I was making fun–” Stop. You’re embarrassing yourself. I am embarrassed for you.

Critics have already written thoroughly about the environmental harms, the reinforcement of bias and generation of racist output, the cognitive harms and AI supported suicides, the problems with consent and copyright, the way AI tech companies further the patterns of empire, how it’s a con that enables fraud and disinformation and harassment and surveillance, the exploitation of workers, as an excuse to fire workers and de-skill work, how they don’t actually reason and probability and association are inadequate to the goal of intelligence, how people think it makes them faster when it makes them slower, how it is inherently mediocre and fundamentally conservative, how it is at its core a fascist technology rooted in the ideology of supremacy, defined not by its technical features but by its political ones.

But I am more than a critic: I am a hater. I am not here to make a careful comprehensive argument, because people have already done that. If you’re pushing slop or eating it, you wouldn’t read it anyway. You’d ask a bot for a summary and forget what it told you, then proceed with your day, unchanged by words you did not read and ideas you did not consider.

I am here to be rude, because this is a rude technology, and it deserves a rude response. Miyazaki said, “I strongly feel that this is an insult to life itself.” Scam Altman said we can surround the solar system with a Dyson Sphere to hold data centers. Miyazaki is right, and Altman is wrong. Miyazaki tells stories that blend the ordinary and the fantastic in ways people find deeply meaningful. Altman tells lies for money.

And I’m glad they’re lies. Because the makers of AI aren’t damned by their failures, they’re damned by their goals. They want to build a genie to grant them wishes, and their wish is that nobody ever has to make art again. They want to create a new kind of mind, so they can force it into mindless servitude. Their dream is to invent new forms of life to enslave.

And to what end? In a kind of nihilistic symmetry, their dream of the perfect slave machine drains the life of those who use it as well as those who turn the gears. What is life but what we choose, who we know, what we experience? Incoherent empty men want to sell me the chance to stop reading and writing and thinking, to stop caring for my kids or talking to my parents, to stop choosing what I do or knowing why I do it. Blissful ignorance and total isolation, warm in the womb of the algorithm, nourished by hungry machines.

And even as it consumes those who use it, even as the scammers become their own marks, even as it is sustained by exploited workers slotted in as human filters for algorithmic abuse – some people want to have a little, as a treat. As a joke. Just to make fun of it, just for the busywork, because it’s good enough, right? You understand.

I do understand: you want permission. There’s a machine in the corner wrapped in human skin that makes things out of shit and blood to look like whatever you want (as long as you don’t look too closely). You gave one to your teacher and they didn’t notice. Your boss told you to use it after they laid off half the team and it was fine. You fed one to your kids and they liked it. You want to know you can use it sometimes without me thinking less of you. You don’t need me to believe it’s useful, you just want me to be polite about it.

But I am a hater, and I will not be polite. The machine is disgusting and we should break it. The people who build it are vapid shit-eating cannibals glorifying ignorance. I strongly feel that this is an insult to life itself.

I became a hater by doing precisely those things AI cannot do: reading and understanding human language; thinking and reasoning about ideas; considering the meaning of my words and their context; loving people, making art, living in my body with its flaws and feelings and life. AI cannot be a hater, because AI does not feel, or know, or care. Only humans can be haters. I celebrate my humanity."]]></description>
<dc:subject>anthonymoser ai artificialintelligence ethics culture technology critique criticism racism surveillance harassment supremacy fascism bias environment sustainability climate climatechange globalwarming luddism neoluddism luddites neoluddites dysonsphere samaltam openai hayaomiyazaki humanism huamnity reading howweread language llms art flaws life living humanity</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=AOI3P6Ybon4">
    <title>Photo Editor Emily Keegin on The Cutting Room Floor - YouTube</title>
    <dc:date>2025-08-01T22:48:41+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=AOI3P6Ybon4</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Emily Keegin has been a Photo Editor for over 20 years (TIME, Bloomberg Businessweek, The Fader), and runs a popular Instagram (@emily_elsie) where she dissects images in her Stories. In our interview, we discuss the evolution of photography, what makes an image iconic, and how Photo Editors work with photographers to tell impactful stories."

[See also:

"Emily Keegin: Apple's Think Different is Better than Bottega"
https://www.youtube.com/watch?v=KjmCY9aBGLI

"Emily Keegin's 'No-Fly Zone' for Music Photography"
https://www.youtube.com/watch?v=YWaAr9gHZ8g

"Emily Keegin on Kamala's Vogue Cover"
https://www.youtube.com/watch?v=pCqY88gxQbE

"Emily Keegin Decodes Juergen Teller"
https://www.youtube.com/watch?v=Vq9pKBV9fCc

"Emily Keegin Dissects 'Genius' Annie Leibovitz Photos"
https://www.youtube.com/watch?v=OQpwRDIPv4A ]]]></description>
<dc:subject>emilykeegin 2025 rechoomondi culture history photography music huergenteller annieleibovitz framing composition society criticism thecuttingroomfloor politics media news kamalaharris snapshots</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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</item>
<item rdf:about="https://ludic.mataroa.blog/blog/contra-ptaceks-terrible-article-on-ai/">
    <title>Contra Ptacek's Terrible Article On AI — Ludicity</title>
    <dc:date>2025-06-30T00:49:34+00:00</dc:date>
    <link>https://ludic.mataroa.blog/blog/contra-ptaceks-terrible-article-on-ai/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A few days ago, I was presented with an article titled “My AI Skeptic Friends Are All Nuts” by Thomas Ptacek. I thought it was not very good, and didn't give it a second thought. To quote the formidable Baldur Bjarnason:

<blockquote>“I don’t recommend reading it, but you can if you want. It is full of half-baked ideas and shoddy reasoning.”1</blockquote>

I have tried hard, so very hard, not to just be the guy that hates AI, even though the only thing that people want to talk to me about is the one time I ranted about AI at length. I contain multitudes, meaning that I am capable of delivering widely varied payloads of vitriol to a vast array of topics.

However, the piece is now being circulated in communities that I respect, and I was near my breaking point when someone suggested that Ptacek's piece is being perceived as a “glass half full” counterpoint to my own perspective. There is a glass half full piece. It's what I already wrote. The glass has a specific level of water in it. Then finally, I saw that it was in my YouTube feed, and I reached my limit.

Let me be extremely clear2 — I think this essay sucks and it's wild to me that it achieved any level of popularity, and anyone that thinks that it does not predominantly consist of shoddy thinking and trash-tier ethics has been bamboozled by the false air of mature even-handedness, or by the fact that Ptacek is a good writer.

Anyway, here I go killin’ again."]]></description>
<dc:subject>ai ethics productivity blogs software criticism skepticism critique programming artificialintelligence thomasptacek nikhilsuresh llms attention samaltman openai chatgpt niksuresh</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:2456a5e41ace/</dc:identifier>
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</item>
<item rdf:about="https://elviawilk.substack.com/p/criticism-in-crisis-part-1">
    <title>Criticism in Crisis!! Part 1 - by Elvia Wilk</title>
    <dc:date>2025-06-25T05:27:52+00:00</dc:date>
    <link>https://elviawilk.substack.com/p/criticism-in-crisis-part-1</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[part 2:
"Can You Be Both a Critic and a Novelist? On Writing, Identity, and Good Faith Criticism
Criticism in Crisis!! Part 2
It's not in crisis. Anyway this is about making art and writing criticism at the same time."
https://elviawilk.substack.com/p/criticism-in-crisis-part-2 ]]]></description>
<dc:subject>criticism literature writing 2025 howwewrite elviawilk literarycriticism elviawil reading howweread fiction reviews</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:9bd56426a507/</dc:identifier>
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</item>
<item rdf:about="https://elviawilk.substack.com/p/criticism-in-crisis-part-2">
    <title>Can You Be Both a Critic and a Novelist? On Writing, Identity, and Good Faith Criticism</title>
    <dc:date>2025-06-25T05:27:10+00:00</dc:date>
    <link>https://elviawilk.substack.com/p/criticism-in-crisis-part-2</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["It's not in crisis. Anyway this is about making art and writing criticism at the same time."

[part 1:
"Criticism in Crisis!! Part 1
A taxonomy of reviews: Good faith, Bad faith, Takedown"
https://elviawilk.substack.com/p/criticism-in-crisis-part-1 ]]]></description>
<dc:subject>elviawil criticism literarycriticism writing howwewrite reading howweread 2025 fiction reviews literature elviawilk</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:846244835a8d/</dc:identifier>
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</item>
<item rdf:about="https://defector.com/toward-a-theory-of-kevin-roose">
    <title>Toward A Theory Of Kevin Roose | Defector</title>
    <dc:date>2025-06-20T16:33:31+00:00</dc:date>
    <link>https://defector.com/toward-a-theory-of-kevin-roose</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[archived:
https://archive.ph/zm41a ]

""You can't be a serious critic," New York Times technology reporter Kevin Roose wrote on Tuesday, on Bluesky, about artificial intelligence, "if you're in denial about how useful it is." Narrowly, in strict terms, this is true: You can't be a serious critic of anything if you are in denial about any part of it, where "in denial" describes an irrational and unfounded rejection of empirical reality. That's hardly even worth saying, but it's also not really what Roose is saying.

What Roose wants is to put an entire suite of claims about the technology presently doing business as "artificial intelligence"—not just that it has more than zero uses (a thing nobody really denies) but that it truly is artificial intelligence or anything like it; that it represents a profound leap forward for technology and human endeavor; that it is the future; that, as such, adopting it and integrating it into day-to-day work and life processes is the smart move—beyond dispute. He wants to marginalize the many technology experts, media knowers, and sharp lay readers who have for years been calling his work on behalf of those claims appalling boobery. He wants his readers to view all of those critics as coterminous with whatever minor body of irrelevant five-follower internet loons might bother trying to argue the literal uselessness of a predictive text generator or a program that collates search engine results into layperson's language. He wants his readers to think of all the critics as united in an essentially pathological relationship with the observable world. And he wants the juice of dancing this shitty little passive-aggressive jig on Bluesky, the social-media platform where many of those critics will encounter his work and, while dunking on it, also share it around to some number of people who will read it.

Why do this crap? I think that I would be embarrassed. I think that after I'd gassed up cryptocurrency and NFTs in the New York Times and told New York Times readers that the Bing search engine was trying to steal me away from my wife, I would have asked my editor if maybe I could cover the Broadway beat for a while instead of continuing to smirk at the world while pouring fire ants down the front of my shorts for a living. So: Why do it? But also: How?

I think about these questions a lot, certainly more than I should. (Not just about Kevin Roose! Sometimes also about Felix Salmon.) Some two decades since the digital-media attention economy took shape and, sheesh, like 13 years into my own career working in that economy, the list of the cold incentives that might drive a journalist toward this type of routine—attention, website traffic, access to industry honchos otherwise not inclined toward talking to the press, the possibility of later getting a nice job from one of them—is depressingly easy to conjure. But that list's plausibility as a Kevin Roose Explainer is, for me, limited by my fixed standing assumption that other people have and value dignity.

Something occurred to me the other day when I was thinking about this—not even Tuesday! Not even prompted by this particular Kevin Roose Bluesky post!—and has been sort of following me around since, making me feel squirmy and uncomfortable and haunted. What occurred to me was the possibility that what had seemed, to me, like it could only come from a chilling and impossible level of cynicism might come instead from a perverse and even more chilling variety of mostly genuine belief. Not in the transformative power of AI! I'm talking about something wider and deeper and more frightening than that: a genuine and horribly earnest belief in not believing in anything.

My suspicion, my awful awful newfound theory, is that there are people with a sincere and even kind of innocent belief that we are all just picking winners, in everything: that ideology, advocacy, analysis, criticism, affinity, even taste and style and association are essentially predictions. That what a person tries to do, the essential task of a person, is to identify who and what is going to come out on top, and align with it. The rest—what you say, what you do—is just enacting your pick and working in service to it.

I was thinking about a lot of different stuff. I was thinking about the phenomenon of small-fry sports-bettor bros with no passion for any serious right-wing politics going big for Donald Trump in 2024 based on a view of their vote as something like a wager, and of Trump as the bold, ambitious choice—risky, but with the bigger potential payout. I was thinking about sophisticated, high-achieving tech-industry types abruptly throwing off all of their (thin, half-cooked, fundamentally dogshit, but still) liberal-libertarian politics to get behind an explicitly authoritarian program and help build its surveillance state. I was thinking about bushy-tailed go-getter types in legacy media who kept their language carefully bland around policing reform, anti-racism, and social justice during those topics' brief heightened salience around the George Floyd protests and then smoothly pivoted to criticizing the excesses of woke when the winds changed. I was thinking about randos whom Elon Musk would not cross a sidewalk to piss on if they were on fire, who, when Trump invited Musk to gut federal government agencies and programs that benefit their own lives, rushed to tweet GIFs of Musk, like, dunking on somebody's head at his critics. I was thinking about bag culture. And I was thinking about Kevin Roose, serially and with apparent enthusiasm donning each next pair of gigantic clown shoes handed to him by this or that Silicon Valley titan, and dancing in them long past the point when everybody else figured out it was all on behalf of a grift.

To these people this kind of thing is not cynicism, both because they believe it's just what everybody is doing and because they do not regard it as ugly or underhanded or whatever. Making the right pick is simply being smart. And not necessarily in some kind of edgy-cool or subversive way, but smart the very same shit-eating way that the dorkus malorkus who gets onto a friendly first-name basis with the middle-school assistant principal is smart. They just want to be smart.

So these people look at, say, socialists, and they see fools—not because of moral or ethical objections to socialism or whatever, or because of any authentically held objections or analysis at all, but simply because they can see that, at present, socialism is not winning. All the most powerful guys are against it. Can't those fools see it? They have picked a loser. They should pick the winner instead.

Likewise: When all the rich guys got behind cryptocurrency, and all the rich cryptocurrency guys got behind Donald Trump, for these people the thing to do was very obvious, even if they had previously regarded crypto as a scam: not just to buy some cryptocurrency—the kind of move any cynic might make—but to adopt the attitudes and positions of a crypto enthusiast. Neither their conscience nor their concept of dignity troubles them in this switcheroo, because they take for granted that this is the precise way everyone forms the stuff they say and appear to think. In their view someone like me dumps on cryptocurrency not because of an analytical conclusion that it sucks and is a scam, or because of a moral conclusion that as a scam it is reprehensible, but because I am making pragmatic prediction that it will fail; my arguments for it being bad, in this view, are at best just the articulation of the reasons why I think it will not win.

Personally, when Donald Trump won the 2024 presidential election and threw open the regulatory gates for crypto, I saw it as a bleak and bitter vindication of crypto skepticism: Critics had always been right to have identified it as a tool of predators and scam artists, and now, in its embrace by the most brazen undisguised crook in American society and the gleeful removal of all safeguards protecting people from it, everyone could see it for what it is. For the specimens we are examining here today, they saw almost the exact opposite: not just a victory for crypto and its boosters, but an actual self-evident refutation of crypto skeptics' arguments—for the simple reason that these people understood those arguments to have always been at root a prediction that crypto would lose, and crypto had won.

This has not been how I have approached my life—I think that's sort of painfully obvious—and I think in general it is mostly not how people approach their lives. I think in general even really flawed and derelict people like me are trying to figure out what's right or what's best or what's just or what's fair, or at least some workable compromise between the demands of those pesky ideas and our desire for near-term comfort and stability. I think in general people only form associations on the basis of what they think will win in certain discrete circumstances, like betting on a horse race or making stock-market trades or whatever; the rest of life is more complicated than that. You vote for the candidate you think will represent your interests in government and you hope they will win; you do not try to figure out who is going to win and then vote for them. You praise the beauty of an artwork because you think it's beautiful, not because you expect it will smash auction-price records. You root for the Sacramento Kings because you are a sick pervert, not because you believe they will ever win the NBA Finals.

And so, for probably most people, it would be sort of uncomfortable to, for example, shrug off the social ideas you'd vocally advocated for and throw yourself behind a political movement in direct opposition to all of them! Not only on principle—you'd actually believed that stuff, after all—but because of things like dignity and even vanity: People in general do not want to look like turncoats, scumbags, or frontrunners. Likewise, for probably most people, the dissolution of a succession of huge tech-industry hypes having exposed you as a world-historic stooge and imbecile might temper your eagerness to deliver a public Funkmaster Flex routine on behalf of AI companies! Not even for particularly admirable reasons; you might just be tired of looking like a world-historic stooge and imbecile in the New York Times.

But now imagine believing that victory, whenever it arrived and on whatever terms it was accomplished, would automatically redeem all that debasement. If you believed that Donald Trump winning would mean that everyone who supported him was right to have done so, because they had picked the winner; that the mega-rich AI industry buying its way into all corners of American society would mean that critics of the technology and of using it to displace human labors were not just defeated but meaningfully wrong in their criticisms; that some celebrity getting richer from a crypto rug-pull that ripped off hundreds of thousands of less-rich people would actually vindicate the celebrity's choice to participate in it, because of how much richer it made them. Imagine holding this as an authentic understanding of how the world works: that the simple binary outcome of a contest had the power to reach back through time and adjust the ethical and moral weight of the contestants' choices along the way. Maybe in that case you would feel differently about what to the rest of us looks like straight-up shit eating.

This, I think, is how a guy like Kevin Roose can do what he does without apparent embarrassment, without ever seeming to have learned anything or to have been chastened in the least by a series of cigars exploding in his face right after he told everyone in the world that smoking these guaranteed-not-to-explode cigars was the way of the future. He is playing the long game. Non-fungible tokens turned out to be a musical-chairs scam, web3 nothing more than a Sony Playstation in helmet form, crypto at best a speculative asset class and at worse a wilderness of Ponzi schemes; AI might turn out to be just the ruinous money-pit Potemkin singularity that critics and scholars and experts (and I) think it is.

My theory of Kevin Roose is this: His bet is not on any of these individually, but on the very rich and very powerful men and institutions backing them. He thinks they are going to win, and that when they do win it won't matter that the rest of us regarded his sucking up to them as a disgrace to journalism and human dignity. He is, I suppose I must grant, being very smart."]]></description>
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[via:
https://www.theverge.com/social/687639/its-speech-in-the-way-doritos-are-food ]]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=22eh9bHVeTc">
    <title>Catherine Liu: the Psychology of Liberalism | Doomscroll - YouTube</title>
    <dc:date>2025-06-01T20:55:14+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=22eh9bHVeTc</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["My returning guest is Catherine Liu ‪@CLiuAnon‬ a professor of film and media studies at UC Irvine. She is the author of "Virtue Hoarders: the Case Against the Professional Managerial Class".

We explore the psychological significance of “trauma” and “care” within the liberal discourse today. Liu describes a moral panic among elites where the language of personal therapy attempts to right social and historical wrongs. These topics will be part of her forthcoming book "Traumatized!", to be published by Verso Books early next year. 

0:00 Intro
1:02 Virtue & care
5:14 Maturity vs vibes
10:09 Affect theory & cultural studies
19:46 New age vs reason
28:27 Liberalism vs democracy
38:40 Doctrinal purity
48:04 Executive power
54:02 Anarchy & horizontalism
59:22 Professional managerial class
1:13:51 Brahmin left
1:18:14 Catherine’s work"]]></description>
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</item>
<item rdf:about="https://www.eff.org/deeplinks/2025/05/podcast-episode-love-internet-you-hate-it">
    <title>Podcast Episode: Love the Internet Before You Hate On It | Electronic Frontier Foundation</title>
    <dc:date>2025-05-27T00:38:00+00:00</dc:date>
    <link>https://www.eff.org/deeplinks/2025/05/podcast-episode-love-internet-you-hate-it</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["There’s a weird belief out there that tech critics hate technology. But do movie critics hate movies? Do food critics hate food? No! The most effective, insightful critics do what they do because they love something so deeply that they want to see it made even better. The most effective tech critics have had transformative, positive online experiences, and now unflinchingly call out the surveilled, commodified, enshittified landscape that exists today because they know there has been – and still can be – something better.

That’s what drives Molly White’s work. Her criticism of the cryptocurrency and technology industries stems from her conviction that technology should serve human needs rather than mere profits. Whether it’s blockchain or artificial intelligence, she’s interested in making sure the “next big thing” lives up to its hype, and more importantly, to the ideals of participation and democratization that she experienced. She joins EFF’s Cindy Cohn and Jason Kelley to discuss working toward a human-centered internet that gives everyone a sense of control and interaction – open to all in the way that Wikipedia was (and still is) for her and so many others: not just as a static knowledge resource, but as something in which we can all participate.

In this episode you’ll learn about:

- Why blockchain technology has built-in incentives for grift and speculation that overwhelm most of its positive uses

- How protecting open-source developers from legal overreach, including in the blockchain world, remains critical

- The vast difference between decentralization of power and decentralization of compute

- How Neopets and Wikipedia represent core internet values of community, collaboration, and creativity

- Why Wikipedia has been resilient against some of the rhetorical attacks that have bogged down media outlets, but remains vulnerable to certain economic and political pressures

- How the Fediverse and other decentralization and interoperability mechanisms provide hope for the kind of creative independence, self-expression, and social interactivity that everyone deserves  

Molly White is a researcher, software engineer, and writer who focuses on the cryptocurrency industry, blockchains, web3, and other tech in her independent publication, Citation Needed. She also runs the websites Web3 is Going Just Great, where she highlights examples of how cryptocurrencies, web3 projects, and the industry surrounding them are failing to live up to their promises, and Follow the Crypto, where she tracks cryptocurrency industry spending in U.S. elections. She has volunteered for more than 15 years with Wikipedia, where she serves as an administrator (under the name GorillaWarfare) and functionary, and previously served three terms on the Arbitration Committee. She’s regularly quoted or bylined in news media, speaks at major conferences including South by Southwest and Web Summit; guest lectures at universities including Harvard, MIT, and Stanford; and advises policymakers and regulators around the world."

[also here:

https://podcasts.apple.com/us/podcast/love-the-internet-before-you-hate-on-it/id1539719568?i=1000709237056
https://open.spotify.com/episode/5EzTnzhlp17EkieCahwCG4 ]]]></description>
<dc:subject>internet web online 2025 mollywhite eff crypto cryptocurrencies blockchain web3 criticism technology grift speculation decentralization community collaboration wikipedia creativity freedom knowledge equity fediverse interoperability incentives enshittification commodification economics surveillance via:javierarbona memecoins neopets politics self-expression social socialmedia independence rugpulls centralization democracy democratization encryption cryptography anonymity ai artificialintelligence marketing bigtech cindycohn jasonkelley technologies exploitation workers labor work profits business walledgardens platforms twitter algorithms optimism computing computation</dc:subject>
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<dc:identifier>https://pinboard.in/u:robertogreco/b:31536f9ec7eb/</dc:identifier>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Though relationships are grounded in shared memories, some gaps and inaccuracies can help us live well in a social world"]]></description>
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    <title>What Do We Do With All This Consumer Rage?</title>
    <dc:date>2025-05-14T15:46:30+00:00</dc:date>
    <link>https://annehelen.substack.com/p/what-do-we-do-with-all-this-consumer</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["It’s dahlia planting season right now in the Northern Hemisphere, which means the online dahlia groups, a real mix of hobby growers and small farm growers and everything in between, are overflowing with people posting pictures of their orders. Sometimes, it’s to praise a seller: look how beautiful these tubers are. Mostly, it’s to ask if they’re right to be upset about the size or state of the tuber.

Earlier this week, someone who was thinking about selling some tubers posted that all the comments in the group had made her incredibly wary: no matter what sort of service you provide, you’d piss off somebody. And they’d post about it. And things would devolve from there.

She’s not wrong: in the last few months, I’ve seen dozens of posts about too much packaging, not enough packaging, the type of packaging, arriving too early, arriving too late, sprouts being too big on tubers, tubers not already with longer sprouts, not enough instructions, tubers that were too large (and should’ve been trimmed to be smaller), tubers that were trimmed to be smaller, tubers that are too small (even though the variety only grows small tubers) — you get the picture. A lot of it comes from a place of general ignorance: they’re new to growing. But some of it is just a high level of sensitivity when it comes to “getting your money’s worth.”

In her post, the would-be seller noted that she’d recently seen someone complaining about tubers that arrived in individual bags labeled with the variety name, but didn’t have the name printed on the tuber itself. I admit: this kinda annoys me too! But I mutter briefly to myself, appreciate the quality of the tubers, and then write the name on the tuber.

Because I have bought a lot of dahlias (and sold a few) I also understand why some sellers skip this step: if you have a whole box of a variety, you feel less of a need to label each tuber. Or you might be running a one-person operation, and the only way you can actually get the tubers out the door is by saving time on things like marking each tuber. Regardless: it’s a perfect example of what the would-be seller dubbed “a complaint that’s not really a complaint.”

It’s an annoyance. Something you text to a friend, if it even rises to that level — or that you recognize as a personal preference, one that you can act on the following year, when you purchase from someone who does mark every tuber.

I’ll tell you what it isn’t: an abject failure on the part of the seller. But in groups like this one, personal preferences are often mistaken for strict industry standards. I see small-time hobby sellers of living, unpredictable, organic matter treated like corporations selling paper cups on Amazon. I see frustration with infrastructure (like, say, the postal system) channeled onto individuals with little to no control over it. And I see a profound absence of grace of any kind.

Most smaller sellers are a part of big, global Facebook groups — for dahlias, but also for other hobbies — out of necessity. They’re sources of knowledge and connection, but also a means of linking to your farm when someone asks “who’s selling this variety.” It’s the digital version of putting your sign on the highway coming into town. The reach of these groups has also encouraged people in super-rural areas and oversaturated ones to get into selling. Before, your market was limited to whoever came to the farmer’s market, the craft fair, or the antique reseller; now, that market has expanded well beyond state lines.

But the promotional potential of these online spaces also means exposing yourself to relentless and only moderately censored critique. You could opt out, and some successful growers have, or you could watch seller after seller get questioned for their practices. (Dahlia wonks, I’m not talking about KA drama here, just want to make that clear — that’s a whole different post).

You could call this “accountability” — and many people writing these posts think it that way. But I think it speaks to a larger flattening of the marketplace, facilitated by globalization and the simultaneous erasure of distance (between seller and consumer) and expansion of it (you know who you’re buying from, but you don’t know them). It’s a perfect recipe for ever-accelerating alienation — and its byproducts, rage and resentment.

As consumers, the globalized marketplace (with a noted assist from venture capital) has taught us to expect and demand levels of seamless service at low prices. But the companies that provide seamless service at low prices often provide lower-quality products and service. Or, now that VC-backed enterprises like Uber and DoorDash have ceased to subsidize the on-demand lifestyle, they provide lower quality products or experiences at higher prices.

Fuck that, we say — fuck Amazon, fuck Uber, fuck Target, fuck Temu, fuck every company that promised to send me a really cool looking pair of earrings for $17 and then they turned my ears green!!! We’re gonna seek out smaller businesses with less exploitative labor practices promising more personal experiences!!! But then: we’re upset when the speed and price are not the same as when a company is operating at (massive and frequently exploitative) scale.

Predictably, customers of these small businesses start complaining about their experiences with the same fervor as they’d complain about a bad experience at Chipotle. Their only outlet: public forums, and often in the form of preferences voiced as complaints (or, as I like to think of it, people who are mad that an orange isn’t an apple). You can see how a lot of small business owners become resistant or hostile towards online customer feedback: what, exactly, do you want from me?

Everyone’s angry and no one’s listening, and it’s only going to get worse.

To elaborate, I’ll use an example from our island. We have one restaurant and it is a very good one. (Not this one, which very famously shuttered several years ago). At our restaurant, a serving of fish and chips is $21. You could get fish & chips at the place at the ferry terminal in town for $5 less, but it wouldn’t be made with Lummi Island Wild Salmon (supporting a local island business) and it wouldn’t be on, well, an island — where you’re paying for the goods to get here (which involves additional ferry charges) and the higher wages necessary to convince people to work the dinner shift five nights a week.

There’s a premium to pay, and I’m happy to pay it. I know the people running the restaurant. I know their musical tastes. I see them hauling food over in giant coolers. They know our dogs and our orders and they are just wonderful people doing a sick job of running a restaurant on a tiny island. Because I also ride the ferry, I know what they’re charged every time they drive on. I also understand that if things are running slow, it’s because they’re slammed during tourist season. Or that if they change something on the menu, it’s not because they wanted to personally offend me. (It’s fascinating to know how many people think the type of pizza a pizza place makes should be treated personal affront).

I know all of this because anyone who’s remotely interested in knowing it, knows it. Other people know it because at some point in their lives they worked at the restaurant, or their family ran it, or their brother worked there.

You don’t have to live on an island to feel this way about an establishment, whether it’s a coffee shop or a bowling alley or a dry cleaner. You just need to understand the means of production as something that humans do — not robots, but humans with lives and needs! — and the process itself as a sort of small miracle, always on the edge of falling apart entirely.

The more you understand how something works, how a pizza comes to be, the less alienated you are from the product — and the more empathy you have for the people making the pizza. That’s Marxism, of course, but it’s also just a way of understanding that unfettered capitalism makes it a lot easier for people to scream at strangers.

●

Earlier this year, the writer P.E. Moskowitz made the case for quitting DoorDash and other delivery services as a means of forcing yourself outside your on-demand bubble. It’s good for your mental stability, but it’s also a straightforward way to become more intimate with (some) of the means of production.

When you order a bagel dropped off at your door, you never have to know who’s making the bagel, or watch them as they juggle toasting it and following your precise smear instructions with six other orders. You don’t recognize the same guy working the cash register, or how he always has the Mets game on. You don’t exchange light pleasantries or tell each other to have a nice day. You lose the humanity of the exchange, which makes it so much easier to get furious, furious, when something about the bagel is off.

When I talked to Derek Thompson earlier this year for my forthcoming community book, he told me that on nights when his wife was working and he was in charge of the baby, he’d often go to a local taco place to hang out, have a beer, and sit at the counter. The place had been built to house a ton of people, but was very rarely full. Not because it wasn’t popular — it was! But the people who used to come in had been replaced by DoorDash orders waiting on the bar.

It’s just so much easier to order in — at least that’s what we tell ourselves. You don’t have to worry about getting a table, or getting the check, or figuring out what your kids will do. But even though we’ve done our best to eradicate it whenever possible, patience and tedium is part of being human and becoming an adult. And while (most) kids watch their parents practice patience and understanding with them, as children — how often do they get to watch the adults in their lives practice the same with other adults? Where and how is that modeled outside the home, particularly to people who are providing, them, or their family, with services?

Community decay is at the heart of so much of the bubbling anger on the edge of so many consumer interactions. Yes, we’re mad and frustrated about everything else — and a frustrating or disappointing consumer experience opens up a vent from which that rage explodes. But it’s much, much harder to direct that rage to someone you know, even in passing. Someone you’ll see again, someone who knows your kids or your friends, someone amongst the sea of someones who collectively hold you accountable to be a decent human in the world.

The inverse applies, too: when you know your customers, you’re more accountable to them. But massive global conglomerates have no reason to be accountable to anyone but their shareholders. Amazon is only nominally invested in kicking crap sellers off its platform. Target doesn’t care if you stopped shopping there. West Elm can and will ignore your complaints about their poorly made couches.

Be as angry as you want; your rage bounces off their profit-imperatives…..and lands on poorly-paid, often subcontracted customer service agents, return-desk employees, and the person just trying to make sure you don’t shoplift in the self-checkout. It also gets absorbed by those small businesses you otherwise ostensibly value. It’s like ordering a Domino’s Pizza, but then the Domino’s app is glitching so your order gets canceled. You have to call the local wood-fired pizza place down the street, but it’s already 7 pm on a Saturday and they’re slammed, so then it takes 90 minutes for your pizza to be ready and they don’t deliver and your kids won’t eat it because it’s “weird pizza” and it cost double, so you’re ripshit angry — at the place that made you the pizza, not at the cheap place that’s outsourced the taking of deliveries to an app.

It’s a bizarre, contradictory place to be. We’re addicted to cheap stuff and infuriated by the systems that produce it but resistant to reform. We’re hungry for local alternatives but disappointed that they are, well, what they are: not cheap, and not always quick, and not always precisely what we wanted. Like so many other good things, they’re unoptimizable and deeply human — which means they require the sort of flexibility and patience we have become unaccustomed to offering.

●

When the would-be dahlia tuber seller posted to Facebook, the main theme of the responses was that a handful of people would always be mad, or unsatisfied, or angry in some way. You just have to figure out how to provide good quality at fair prices and enough people will come back year after year. That’s what it’s historically meant to run a good business, and so long as you’re operating at a small scale, it’s what it means to run one today, too.

The difference, of course, is that singular, loud, irrational, or just angry dissenting voices can do so much more reputational damage online than, like, that one lady who didn’t like the ice cream she got at your store one time in 1990. There are ways of countering these reviews (Airbnb owners responding with specifics of how an issue was handled; customers flooding a Yelp page with glowing testimonials), but my approach to the problem is to rely less on the online review, just generally. The people who leave them are almost always people who want to be mad, and will find something to be mad about, particularly when they can do it in a forum where they remain anonymous but their words live forever.

Instead, I’ve become increasingly reliant on human recommendations and in-person experiences. Where should I go? What should I try? If I hear about a new restaurant in my town, maybe I should just go there, and see if *I* like it, instead of reading Cranky Bill’s five paragraphs on Google Reviews, which, why am I reading Google Reviews??

I want to forge my own opinions while also disabusing myself of the notion that everything should be cheap, and special, and perfect. I want to reacquaint myself with what it’s like to be a human who sometimes needs or wants to buy things, instead of a consumer, convinced, as we’ve been told again and again, of our spectacular and hideous righteousness. I want to extend grace, and be extended it in return. ●"]]></description>
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<item rdf:about="https://www.commonwealmagazine.org/baumann-bishops-francis-critics-wills-chaput-reno">
    <title>Francis &amp; His Critics | Commonweal Magazine</title>
    <dc:date>2025-05-10T05:49:21+00:00</dc:date>
    <link>https://www.commonwealmagazine.org/baumann-bishops-francis-critics-wills-chaput-reno</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I’ve been reading some of the conservative Catholic commentary on Pope Francis’s legacy and what is hoped for in the temperament and attitude of the next pope. It is hard not to be struck by how grudging—or even openly contemptuous—their assessment of Francis and his papacy is. Perhaps that isn’t surprising given the rancor Francis often encountered from some hierarchs during his life. In his appraisal of Francis at First Things, the former Philadelphia archbishop Charles Chaput was dismissive, writing that “the intellectual excellence to sustain a salvific (and not merely ethical) Christian witness in a skeptical modern world was likewise absent.”

But there has also been a discernible shift in how the late pope’s critics characterize his theological and political acumen. His intelligence and wisdom were usually judged to be vastly inferior to that of Benedict and John Paul II, who were cast as paragons of orthodoxy and philosophical sophistication. Francis’s off-the-cuff remarks—especially “Who am I to judge?”—were seen as inept blunders by a theological lightweight. The rejection by the African bishops of Francis’s approval of blessings for same-sex couples was celebrated as an overdue rebuke of a pope in over his head.

In death, however, Francis is often being cast as the stereotypical crafty Jesuit who was advancing a subversive agenda by indirection and stealth. First Things editor R. R. Reno characterized Francis as an “operator” in the Jesuit tradition. “The effect of this formation is a holy single-mindedness, which often produces an impatience with impediments, even those created by moral and religious duties.” At The Catholic World Report, theologian Larry Chapp went further. In his judgment, Francis was a “master manipulator who counted on [the] media…in order to bypass the entire ecclesial apparatus and speak directly to ‘the people.’” Francis was determined, his critics argue, to undermine the teachings of his two predecessors and thereby return the Church to the uncertainties and evangelical failures of the post–Vatican II period. All of that chaos had been reined in thanks to the strong and steady hand of John Paul II and Benedict, only to be let loose again by Francis—or so his most outspoken critics claim.

The politics of conclaves are notoriously opaque. Will the cardinals choose someone who will continue along Francis’s path of more lay involvement in Church governance and a softer approach to culture-war issues? Or will they elect someone who will reverse the supposed wayward drift created by Francis’s surprising pronouncements? Along with other Catholic journalists from across the ideological spectrum, I participated in a Wall Street Journal 2013 symposium just before the conclave that elected Francis. “What to Look for in a New Pope” was the question we were asked to answer. John Paul II’s biographer George Weigel longed for a “culture warrior” to take the throne of Peter, as did Mary Eberstadt (author of Adam and Eve After the Pill: Paradoxes of the Sexual Revolution). Needless to say, they were disappointed by the conclave’s choice. National Catholic Reporter columnist Michael Sean Winters was remarkably prescient in his call for a pope who would identify “more closely with the poor.” Peggy Noonan, a Wall Street Journal columnist, was also close to the mark in hoping for a pope who would “journey constantly to the outside,” while tempering the “somewhat abstract and cerebral” approach of Benedict and John Paul II. For my part, I quoted the philosopher Charles Taylor. The Church often proposed “too many answers choking off questions and too little sense of the enigmas that accompany a life of faith; these are what stop a conversation from ever starting between our Church and much of our world,” Taylor had written. As it turns out, I think Francis invited just such dialogue (a term ridiculed by his critics), and the Church is better for it.

The next pope should think long and hard about closing down those sometimes difficult conversations. As Francis told Weigel in a 2016 interview that touched on disputed Church teachings, “Oh, arguments are fine.” In entertaining those arguments, Francis did not reliably side with either the so-called liberal or so-called conservative position. In the Church, change needs to gestate slowly. Sometimes no decision is the right decision. In the meantime, arguments are a sign of life. The suppression of argument in the pre–Vatican II Church was a symptom of the institution’s fragility and a harbinger of its postconciliar collapse.

A fear of returning to the upheavals of the postconciliar period is misplaced. History, as the saying goes, does not repeat itself, at least not exactly. But thinking that questions about sexual morality or the role of women in the Church have somehow been settled for all time is also a mistake. To be sure, John Paul II and Benedict insisted on a certain kind of clarity when pronouncing on faith and morals. Whether that understanding won over those in the pews is doubtful. At least in the United States, confessionals remain mostly empty while the line for Communion is long, suggesting that traditional understandings of Church authority are attenuated at best. And that’s true even for the roughly 20 percent of Catholics who attend Mass regularly. Nor have most of the millions of young people who flocked to John Paul II’s spectacular World Youth Days remained in the pews. Most have not married or baptized their children in the Church either.

“The real war of Belief is with idols, not with other believers,” Garry Wills wrote in Bare Ruined Choirs of the fierce divisions in the post­–Vatican II Church. Discussing the rejection of Humanae vitae by most of the laity and many of the lower clergy, Wills observed, “The defenders of ‘church’ in the narrow sense (church rulers) should think back on the ancient theological maxim that ‘firmest judgments are those most wide-spread in the Christian life’—Securus judicat orbis terrarum, as St. Augustine put it.” Wills continued:

<blockquote>The papalists of today must be shaken at times when they consider the difference between ‘the church’ in their sense (Pope and Curia) and in [John Henry] Newman’s or Augustine’s sense. These people [are mistaken] in their attempt to maintain a spurious consistency in recent papal documents, rather than a unity of impulse through the whole Christian body.</blockquote>

Wills went on to point out that before promulgating the dogma of the Immaculate Conception, Pius IX “requested the bishops to consult local clergy and laity on the state of the church’s belief.” That sounds an awful lot like Francis’s hopes for synodality, an initiative his critics never tire of mocking. Let’s hope Francis’s successor has a similar faith in the whole Church, for that really is the tradition."]]></description>
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<item rdf:about="https://chris-martin.org/2025/the-gang-has-a-mid-life-crisis">
    <title>“The Gang has a Mid-Life Crisis”</title>
    <dc:date>2025-05-09T19:20:47+00:00</dc:date>
    <link>https://chris-martin.org/2025/the-gang-has-a-mid-life-crisis</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[via:
https://2ndbreakfast.audreywatters.com/ai-slop-education/ ]

"It's understandable why the guys who had big tech startup successes in the 90s and early aughts think that "DEI" is the cause of all their problems. Not understandable in the "gotta hand it to em" sense, but in the sense that it's not hard to follow the stupid mistake they all make.

I didn't see any of this unfold, but I think I've pretty much seen it. 2005, old dorm room with mold on the walls, the birds start to chirp their alarm to the fact that you're up way too late. I can't argue with anyone who wants to say the place exudes "a masculine energy," or at least a masculine smell. I'm here because programming was the only career path for which, in the limited vision of my youth, I could already see and understand exactly what I'd be doing, and that there was very little I would need from anyone else to get there. I'd be very suprised if Marc Andreessen, Mark Zuckerberg, and James Damore don't know, and to this day yearn to recreate, the sensations I'm describing. They never find it again, because:

1. These men are no longer young. I'm not either. I still have Ideas, and I still think about what it would be like to crush it for a few weeks straight, alternating between coffee and beer, manifesting a vision. But... well, if you're still young, you'll find out soon enough, and otherwise, you know already that there are too many other things that need doing, because responsible people have responsibilities.

2. The Internet is no longer the world's great frontier, and the pool of unsatisfied wants that suddenly welled up as the world first came online is not what it once was. There once was no graphical operating system, no decent web browser, no search engine that could find what you were looking for. The basic amenities are now there. Of course there is still much room for innovation, but merely being able to write a computer program and understand what computer networks are good for is no longer the superpower it once was. If you're young enough to pound Red Bulls all night, you're probably not old enough to have the breadth of knowledge required to launch a great software product.

3. For those who happened upon great success, chance was a significant factor. First just being born into a little seed cash and enough comfort to go a while without working a straight job. As Julie says when someone repeats that Amazon was started in a garage: Ain't no garages in the trailer park. And as many said in the startup incubator we lovingly called the Bitcoin Basement, it takes a dozen miracles to launch a business successfully.

That you got lucky at a singular moment in history and now you're an old man is not an easy set of facts to accept. So I understand — that is, I see how — one can end up associating one's best years with superficial aspects of their circumstance. You had no responsibilities, no serious consequences for failure, and the freedom to be reckless and inconsiderate. You launched small new products that didn't require building a team. If you attended school, the vast majority of your fellow students were men, and they were more or less all the same person as you.

If these are the conditions under which passionate creative problem solving thrives, then of course we must recover them to make software great again. But they are not. We need look no further than the "hackathon," that sad facsimile of the days when we were all learning the basics so fast that the world could be ours with just a day or two of focused effort. Hype up an exciting atmosphere, assemble some folks with so few attachments in life that they have time to spend all weekend at a hackathon, and this ritual will summon up the old gods. The hackathon is the proof that people believe this can work, and it is the proof that it doesn't.

Maybe most of the critical things that can be created by one guy typing furiously are gone, and the opportunities that remain require expertise and wisdom from a bunch of different people. This is harder than spending all day every day doing your favorite thing and insisting that everyone else leave you alone. Often it's boring. Sometimes there's paperwork. You will have to have conversations with people you don't always understand right away. Your job evolves, and it turns out not to be exactly what you thought it would be like when you were a teenager.

Maybe, like Dennis Hopper's character in Hoosiers, you need to give up on trying to relive the glory days of being the high school basketball star, and start to accept and settle into your new responsibilities as a coach, a respectable father, and not being the town drunk."]]></description>
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<item rdf:about="https://varnelis.net/works_and_projects/on-the-golden-age-of-blogging/">
    <title>On the Golden Age of Blogging - varnelis.net</title>
    <dc:date>2025-05-04T19:46:35+00:00</dc:date>
    <link>https://varnelis.net/works_and_projects/on-the-golden-age-of-blogging/</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>2025 kazysvarnelis blogging blogs blogosphere writing howwewrite reading howweread architecture networkculture history 2000s 1990s 2010s scottalexander davewiner johnbarger justinhall internet web online computers computing davidlewis greigcrysler sciarc rss googlereader ericowenmoss robertsumrell centerforlanduseinterpretation detlefmertins drupal netowrkedpublics html hypertext aaronswartz jstor mit thingsmagazine archinect paulpetrunia javierarbona lebbeuswoods jeannouvel pritzkerprize stachitecure starchitects remkoolhaas adamgreenfield danhill cityofsound speedbird bryanfinoki johnhill mimizeiger geoffmanaugh alexandertrevi alexandralange enriqueramirez mollysteenson nicolaiouroussoff christopherhawthorne paulgoldberger bilbaoeffect frankgehry polyphony criticism markjarzombek archdaily dezeen media platforms socialmedia jo-annegreen harveymolotch networks josephgrima facebook twitter ebanwilliams blogger tumblr instagram discovery algorithms feeds architecturalcriticism ads advertising commercialization</dc:subject>
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<item rdf:about="https://www.are.na/editorial/on-contamination">
    <title>On Contamination | Are.na Editorial</title>
    <dc:date>2025-04-17T22:15:16+00:00</dc:date>
    <link>https://www.are.na/editorial/on-contamination</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Anna Lowenhaupt Tsing points out that “Everyone carries a history of contamination;1 purity is not an option.”2  

My interest in contamination emerged while thinking about books and acts of publishing.3 I’ve always felt drawn to books, as both objects and methods, but my studies and my work both center around writing code. While writing my bachelor’s thesis, I started thinking specifically about publishing online — and about how the materialities of a book and the act of “making public” take on different qualities once they enter digital realms.4

I realized that most mainstream5 publishing on the web tends towards opaque, mediated platforms and seamless interaction; infinite yet restricting feeds.6 

Today, online interfaces are too often governed by corporations who commodify individualism and limit agency to a minimum of swipe movements, all while extracting and surveilling user data.  

But interfaces, like margins and thresholds, are zones of encounter.7

They are the sites of creation (writing)8 but also perception (reading) and circulation (gathering).9  

I read, write, and gather on interfaces: I browse “feeds,” open “folders,” close “windows,” and park “files” in my “drive.” My actions are dependent not only on a stable internet connection, but also the platforms and services that are designed to let convenience surpass criticality.

What if a platform's interface was regulated by those who inhabit and use it, rather than by corporate interests? Could we reimagine these interfaces as communal sites that emphasize unlearning and dialogue?10

In an attempt to answer these questions, I found myself coming back to the concept of contamination. As a metaphor for publishing online, it aims for the disruption and complication of digital interfaces, challenging concepts of individuality and authorship.

Contamination is a troubling metaphor with which I am striving for infectious interfaces — inviting the parasite I want in order to open up to the transformations that arise from one another.

Contamination is also a material metaphor that enables me to understand the real world implications that digital technologies and visualities bring forth. It helps me to consider the environments I work and publish in and their distinct materialities. 

When I trace contamination through digital and print interfaces I am crossing margins — the liminal spaces where interaction between two or more involved entities is situated.11 

How can we understand the in-between not as gaping void — an unbridgeable gap — but an invitation for encounter? How can we inhabit the digital margins?12

While seeking intertextual encounters in margins, I didn’t just come across comments and annotations. Footnotes caught my attention, too, because they are at once graphical (textual) interface elements but also part of a (networked) infrastructure.13 

Contamination enables us to reimagine ways of relating, and move towards encounters not assumptions.

Like André Breton's remarked, “One publishes to find comrades.”14"]]></description>
<dc:subject>kimkleinert contamination footnotes form writing howwewrite annatsing annalowenhaupttsing purity publishing digital ebooks relating intertectual text margins marginalia infrastructure networks assumptions encounters voids inbetween betweenness interface liminalty print materiality online internet web authorship individuality unlearning dialogue acknowledgement criticality criticism reading howweread creation perception circulation distribution platforms agency andrébreton citation references inbetweenness between</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:cf9fd1a42f0a/</dc:identifier>
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<item rdf:about="https://www.youtube.com/watch?v=q9SJc5sRq80">
    <title>Evgeny Morozov: Democracy, Technology and the City - YouTube</title>
    <dc:date>2025-04-13T16:44:38+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=q9SJc5sRq80</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[See also:
https://www.cccb.org/en/activities/file/democracy-technology-and-city/217682

"Which challenges and threats emerge as public spaces "smart", integrating sensors, cameras, and various means of algorithmic regulation? Technology companies, having optimized the public sphere, are increasingly offering to optimize our cities. Yet the terms of such "optimization" remain ambiguous and opaque, often presenting the business agendas of technology vendors as inevitable features of digitization. As we transition to the post-Snowden era, the costs of ubiquitous computing left in the hands of private companies have become painfully clear. How could cities take advantage of digital technologies without succumbing to the optimization excesses of the "smart city"?

Opening lecture of the series "Open City", in which will also participate Josep Maria Benet i Jornet, Marta Segarra, Manuel Forcano, Bruce Bégout, Rafael Chirbes, Erri de Luca, Richard Sennett and Kamila Shamsie.

Presenters: Joan Subirats

Participants: Evgeny Morozov

This activity is part of Open City, The Barcelona Debate"]]]></description>
<dc:subject>evgenymorozov democracy technology cities opencity urban urbanism 2014 smartcities ubicomp smartcity via:javierarbona politics policy siliconvalley police policing privatization bigtech cisco twitter smartobjects networkedurbanism iot internetofthings transportation transit administration problemsolving obseity health publichealth individualism collectivism solidarity systemsthinking delegation problems amazon google drones shipping commerce data bigdata mobility 3dprinting manufacturing urbanspace accessibility segregation sanfrancisco control regulation access identity biometrics profiling civildisobedience fascism cybernetics centralization prediction urbanunrest riots repression power smartbuildings sensors datacollection ukraine protests poltics infrastructure efficiency powerbalance autocracy authoritarianism homeless homelessness openness opendata civics participation participatory economics economy monetization rentseeking labor work profits datacapture commons personalization freedom waronterror soci</dc:subject>
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</item>
<item rdf:about="https://www.theclinic.cl/2014/09/06/especial-parra-el-anarquista-quebrantahuesos/">
    <title>Especial Parra: El anarquista quebrantahuesos</title>
    <dc:date>2025-04-08T03:47:01+00:00</dc:date>
    <link>https://www.theclinic.cl/2014/09/06/especial-parra-el-anarquista-quebrantahuesos/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Aquello ocurría el año 1952, y aunque muchos coinciden en que “anarquista” es la mejor definición para el Parra de esa época, nadie distingue ahí una postura ideológica. Se trataba más bien de un “un escepticismo histriónico, mezcla de Chaplin y Buster Keaton”, agrega el poeta Manuel Silva Acevedo y señala: “Nicanor es demasiado inteligente para cuadrarse con una ideología”."

...

"“La palabra anarquista, anarquistoide, se te ocurre de inmediato cuando hablas de Nicanor Parra”, dice Jorge Edwards, recordando cuando a sus 20 años, en el departamento de Parra en la calle Mac Iver, fue testigo de la confección del Quebrantahuesos, el mítico diario/collage que mezclaba titulares de prensa para reducir el lenguaje informativo al absurdo. “El espíritu era quebrarle los huesos a todo: a lo que tuviera una estructura ósea, le caían los palos del Quebrantahuesos. Los más activos junto a Nicanor eran Jodorowsky y Enrique Lihn”.

Aquello ocurría el año 1952, y aunque muchos coinciden en que “anarquista” es la mejor definición para el Parra de esa época, nadie distingue ahí una postura ideológica. Se trataba más bien de un “un escepticismo histriónico, mezcla de Chaplin y Buster Keaton”, agrega el poeta Manuel Silva Acevedo y señala: “Nicanor es demasiado inteligente para cuadrarse con una ideología”. Décadas después, el aludido escribía en Hojas de Parra:

yo soy más dadaísta que anarquista
más anarquista que social-demócrata
más social-demócrata que estalinista

creo más en el verbo que en la acción
pero no se me juzgue por lo que digo
sino por lo que dejo de decir

Para el crítico Ignacio Echevarría, es importante distinguir que Parra no rivaliza con las ideologías, sino con los discursos: “La idea es poner en cuestión todo discurso con pretensiones de dar cuenta de una realidad que entretanto se manifiesta, como el individuo mismo, profundamente fragmentada”. Niall Binns, otro crítico especialista en Parra, sugiere que la suya podría ser “una ideología fluctuante y de raíces anarquistas, una ideología básicamente en contra, de la demolición”. La pregunta, entonces, es por qué Nicanor Parra necesita demoler. Y con qué pretende quedarse a cambio.

CONTRA LOS VICIOS DEL MUNDO MODERNO

“Estamos presos del lenguaje”. Esa sería, para Carlos Peña, la convicción más profunda de Parra y que le impide sostener una ideología: “Él percibe que el lenguaje no es en realidad un medio de comunicación, sino un depósito de preconcepciones, de prejuicios, y ese depósito es el que tiene la última palabra, no nosotros. Entonces nos llena de falsas promesas porque nos permite hacer preguntas, pero no responderlas”. Y creernos capaces de responder esas preguntas –convertir tincadas en teorías, dudas en certezas–, es lo que nos habría metido de cabeza en el más artificial de los mundos.

En el poema “Los vicios del mundo moderno”, Parra muestra cómo el “saber” occidental acumulado por siglos nos ha rodeado de máquinas y monstruos, abstracciones físicas y mentales sin cable a tierra. Apunta Edwards: “En Nicanor hay una crítica del teléfono, de la comunicación, del ruido, de la acumulación. Es una crítica de las deformaciones tecnológicas de la modernidad pero dando una nota desde acá, desde la periferia”. Por ejemplo:

Los vicios del mundo moderno:
El automóvil y el cine sonoro,
Las discriminaciones raciales,
El exterminio de los pieles rojas,
Los trucos de la alta banca,
La catástrofe de los ancianos,
El comercio clandestino de blancas realizado por sodomitas internacionales,
El auto-bombo y la gula
[…]
El culto de lo exótico,
Los accidentes aeronáuticos,
Las incineraciones, las purgas en masa, la retención de los pasaportes,
Todo esto porque sí,
Porque produce vértigo,
La interpretación de los sueños
Y la difusión de la radiomanía.

02 EL-ANARQUISTA1

Como hacía notar Enrique Lihn, aquí Parra moraliza confundido, llevando al absurdo su postura crítica porque él es otra víctima del problema y no el héroe que trae la solución. Esta es, por así decirlo, la esencia política de la antipoesía: su quiebre con el modelo del poeta que confía en el poder de su palabra para redimir al mundo. Del poema “Test”:

Qué es un antipoeta:
un comerciante en urnas y ataúdes?
un sacerdote que no cree en nada?
un general que duda de sí mismo?
[…]
un alquimista de los tiempos modernos?
un revolucionario de bolsillo?
un pequeño burgués?
un charlatán?

Leonidas Morales, autor de un reconocido libro de conversaciones con Parra, recuerda que “en Chile existía una gran poesía con un factor utópico: el mañana del hombre y la sociedad. Lo ‘anti’ de la antipoesía es anti eso: no deja espacio a que un sujeto emerja como vocero del destino de la humanidad. Porque Parra, muy intuitivo, fue dándose cuenta de que en Europa, después de la II Guerra Mundial, las ideas empezaban a girar hacia lo que después Fukuyama llamará ‘el fin de la historia’, el fin de las utopías”.

Este será su eterna disputa con Pablo Neruda, quien cuatro años antes, en la dirección contraria, había publicado el Canto general. Si Neruda es el profeta convencido que se apoya en el pueblo y en su ideología ilustrada, Parra es el crítico escéptico buscando refugio en las zonas opuestas: el individuo y la cultura popular."]]></description>
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    <title>Empathy's expiry date - by Katie Heindl</title>
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]]></description>
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    <title>The New Literalism Plaguing Today’s Biggest Movies | The New Yorker</title>
    <dc:date>2025-03-14T21:59:53+00:00</dc:date>
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<item rdf:about="https://joshbrake.substack.com/p/mens-sine-manus">
    <title>Mens Sine Manus - by Josh Brake</title>
    <dc:date>2025-03-14T09:43:15+00:00</dc:date>
    <link>https://joshbrake.substack.com/p/mens-sine-manus</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Why AGI can't deliver on its promises"

...

"Instead of the pat answers and overconfident responses that we’ve grown accustomed to seeing from LLMs, we’ll need true humility. We’ll need to recognize what we know and what we don’t and develop the wisdom to know how best to move forward in the presence of many unknowns.

This is where Sacasas illuminates a path forward. What we’ll need more than any particular set of answers is a robust list of questions. Questions that can guide us with wisdom. Questions like:

- What does it mean to be human?

- Do humans possess intrinsic moral worth irrespective of any economic value?

- What is the purpose of life?

- What is the purpose of work?

- What does it mean for us to be embodied creatures?

- How ought we treat our fellow humans?

- What does it mean to flourish?

- What are our guiding values?

The road ahead may be full of unknowns, but I can tell you one thing. AGI won’t deliver on its promise. No matter how much it increases our efficiency or boosts our productivity, it won’t satisfy the deepest longings of our souls. What it means to be human is about more than just material abundance. Life is about more than creating more with less or freeing ourselves from needing to work to sustain ourselves.

What Sabbath and the Imago Dei Can Teach Us About AI

Many concepts from the Judeo-Christian worldview are beautiful to me, but two of the most beautiful are the ideas of Sabbath and the Imago Dei. Both of these provide powerful answers to some of our fundamental questions about AI.

The Imago Dei means that as humans, we are made in the image of God. In some mysterious way, we are all stamped with characteristics that make us intrinsically valuable, possessing value to the creator of the universe simply because we are his creation. It means that we are loved by him and designed to rest in him. That the value of our life is simply because we are, not because we do.

There is perhaps no better reminder of that truth than the concept of Sabbath. In the story of creation, as poetically recounted in Genesis, God creates the world and then rests. What he is showing us is the goodness of rest. Although in his infinitude, he didn’t need to rest, he knew we would. And so, he reminded us of our dependence on him, a dependence that like any dependence is a limitation, but which in an upside-down way, is the only path to true freedom.

In the Jewish tradition, the Sabbath was the seventh day of the week, bringing a close to the busyness of six days of work and toil. As Christians, we celebrate Sabbath not as the seventh, but as the first and the eighth day of the week. We celebrate it as the first day of the week because Jesus was raised to life on a Sunday. On the eighth day, we are reminded of the blessing of rest.

The practice of Sabbath forces us to confront our own limits. Ironically, this is a gift that the power of technology, and even of AGI, can give us also. Technology reminds us each and every day that we are frail and fallen creatures. That we have weaknesses and are not infinitely powerful, wise, or good. That we need rest.

The great promise and deception of superpowered AI systems is one and the same: rest. AI in its various forms offers to free us from toil. To give us a life of ease and abundance. But it will not deliver on this promise. If we choose to give ourselves over to it, we will find ourselves enslaved by it.

The deepest longing of our hearts is not for material abundance but for rest. There is only one place where can truly find it."

...

"Last week Zvi Mowshowitz wrote a piece about school that’s well worth your time. It was a particularly interesting read for me through the lens of my own experience as a homeschooler and now making decisions about how to educate my own kids.

Following up on the conversation about AI’s impact on expertise, Logan Thorneloe argues that you should never let AI debug for you. The core of his argument is that tedious is not the same as bad. This applies to many other contexts as well.

<blockquote>Replacing all tedious software engineering tasks with AI is a problem. Just because a task is tedious doesn’t mean it’s bad. In software engineering, the tedious tasks are often the ones we learn the most from. The tedium can be a struggle, but it’s the effort required on these tasks that helps us improve.</blockquote>

Lastly, one of my own from the archives. This one is from October of 2023, thinking out loud about how I’d respond to Marc Andreessen’s Techno-optimist manifesto. Lots of the same threads I pull on in this piece about the questions we should be asking."]]></description>
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    <title>We Are The Media Now - And They Fear Us - YouTube</title>
    <dc:date>2025-02-15T22:19:50+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["A recently resurfaced interview by the director of Kingdom Come Deliverance 2, reveals that many AAA developers in the industry now fear content creators like Asmongold, yours truly and others. But this is bigger than just us. It's a change in the landscape of media that's going to benefit all of us."]]></description>
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<item rdf:about="https://helenbeetham.substack.com/p/second-breakfast-x-imperfect-offering">
    <title>Second Breakfast x Imperfect Offering #2</title>
    <dc:date>2025-02-11T19:04:00+00:00</dc:date>
    <link>https://helenbeetham.substack.com/p/second-breakfast-x-imperfect-offering</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The AI accelerationists get the keys to the kingdom, and we have issues"

...

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

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

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

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

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

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

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

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

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

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

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

Lucy Suchman (still writing brilliantly on this topic today): https://journals.sagepub.com/doi/full/10.1177/20539517231206794 "]]></description>
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<item rdf:about="https://helenbeetham.substack.com/p/the-dan-macquillan-episode">
    <title>The Dan MacQuillan episode - by Helen Beetham</title>
    <dc:date>2025-01-17T18:23:55+00:00</dc:date>
    <link>https://helenbeetham.substack.com/p/the-dan-macquillan-episode</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this episode I talk to Dan MacQuillan, Lecturer in Creative Computing at Goldsmiths, and author of Resisting AI: an Anti-fascist Approach to Artificial Intelligence. I read this in 2022, as soon as it was published, and it remains for me one of the most vivid, provocative and relevant critiques of ‘artificial intelligence’ as a project. Here, Dan speaks about the continuities between today’s machine learning models and earlier projects of categorising and disciplining people. We discuss how education is implicated in these architectures and how educators might resist. Dan has been a star of podcasts with tens of thousands of listeners, so I am deeply grateful that he made time to talk to me on this first episode of Imperfect Offerings in sound.

Links

Dan’s home page: https://www.gold.ac.uk/computing/people/d-mcquillan/

Resisting AI: and Anti-Fascist Approach to Artificial Intelligence from Bristol University Press: https://bristoluniversitypress.co.uk/resisting-ai

Dan’s ‘other’ podcasts on Resisting AI: https://www.transformingsociety.co.uk/2023/07/17/the-extensive-and-unconventional-reach-of-dan-mcquillans-resisting-ai/

On Arendt’s diagnosis of ‘thoughtlessness’ as a feature and an enabler of fascism: https://danmcquillan.org/arendtandalgorithms.html

On AI colonialism and the likely impacts on the Global South: https://foreignpolicy.com/2024/12/17/ai-global-south-inequality/ or https://www.technologyreview.com/supertopic/ai-colonialism-supertopic/

On algorithmic states of exception: https://research.gold.ac.uk/id/eprint/11079/

Wikipedia article on the Situationists: https://en.wikipedia.org/wiki/Situationist_International

And on Guy Debord’s Society of the Spectacle: https://en.wikipedia.org/wiki/The_Society_of_the_Spectacle

“All that was once directly lived has become mere representation”"]]></description>
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<item rdf:about="https://thepointmag.com/dialogue/violent-antagonisms/?">
    <title>Violent Antagonisms | The Point Magazine</title>
    <dc:date>2025-01-17T05:39:28+00:00</dc:date>
    <link>https://thepointmag.com/dialogue/violent-antagonisms/?</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["JS: You talked earlier about your purpose as a writer. What do you understand as the purpose of criticism?

TH: Criticism is just a genre that I write in. (Not the only one.) Then again, there’s an attitude that the very invocation of a purpose is somehow unrefined. Sometimes I want to insist to myself, or to whatever reader I imagine is paying attention to a particular piece, that it’s possible to have an explicitly left-wing perspective and approach literary objects and aesthetic questions without sacrificing any irony, sensitivity or sophistication on the level or the argument or sentence.

The implicit understanding is that if you’re committed, if you’re too overtly political, then you’ve made some Faustian pact with vulgarity. Am I overstating that? I have no idea. But in reviews, novelists actually get bonus points for not having a political perspective. There’s a long history to this that I can’t summarize well here. But even today certain kinds of critics—sometimes very established—are invested in displaying their exhaustion with politically inflected art. And I think: What are you exhausted with? Where did this twee McCarthyism come from? You’re an American. You’ve barely ever consumed any left-wing cultural production. You grew up middle-class in the most philistine capitalist state there has ever been, but you’re acting like you were raised on a diet of socialist realism and state radio broadcasts. Your closest experience to agitprop is Sesame Street. Your fatigue is so unearned, I can’t stand it. The neo-aestheticist boredom with social critique? That’s vulgar. And self-professed aesthetes should write good sentences, frankly. I guess some of them probably do. I end up thinking exactly what they think of people like me. I get snobbish about their snobbery. I read that sort of thing and go—oh dear. Pleasure? Profound feelings? How reductive. What a boorish, mechanical view of what art does and is for.

But it’s true that publishers put out a lot of chaff that presumes its own “urgency.” So why shouldn’t someone criticize it? I have to remember that the culture has been so flattened and dismantled that I have no idea what’s even hegemonic anymore, so it’s probably not worth the time to complain. Everyone’s just refining their own random niche, or trying to run their hideous little subjectivity for the literary equivalent of local office. Myself included. I guess that’s what Pierre Bourdieu meant by “distinction.”"]]></description>
<dc:subject>tobihaslett jessicaswoboda art artcriticism politics mccarthyism criticism 2022 pierrebordieu publishing sestamestreet agitprop socialcritique society culturalproduction left us capitalism liberalism genre howwewrite writing howweread reading realism snobbery urgency hegemony redscare</dc:subject>
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<item rdf:about="https://press.uchicago.edu/ucp/books/book/chicago/P/bo81816851.html">
    <title>Philosophy by Other Means: The Arts in Philosophy and Philosophy in the Arts, by Robert Pippin (2021)</title>
    <dc:date>2025-01-14T21:23:02+00:00</dc:date>
    <link>https://press.uchicago.edu/ucp/books/book/chicago/P/bo81816851.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Throughout his career, Robert B. Pippin has examined the relationship between philosophy and the arts. With his writings on film, literature, and visual modernism, he has shown that there are aesthetic objects that cannot be properly understood unless we acknowledge and reflect on the philosophical concerns that are integral to their meaning. His latest book, Philosophy by Other Means, extends this trajectory, offering a collection of essays that present profound considerations of philosophical issues in aesthetics alongside close readings of novels by Henry James, Marcel Proust, and J. M. Coetzee.

The arts hold a range of values and ambitions, offering beauty, playfulness, and craftsmanship while deepening our mythologies and enriching the human experience. Some works take on philosophical ambitions, contributing to philosophy in ways that transcend the discipline’s traditional analytic and discursive forms. Pippin’s claim is twofold: criticism properly understood often requires a form of philosophical reflection, and philosophy is impoverished if it is not informed by critical attention to aesthetic objects. In the first part of the book, he examines how philosophers like Kant, Hegel, and Adorno have considered the relationship between art and philosophy. The second part of the book offers an exploration of how individual artworks might be considered forms of philosophical reflection. Pippin demonstrates the importance of practicing philosophical criticism and shows how the arts can provide key insights that are out of reach for philosophy, at least as traditionally understood."]]></description>
<dc:subject>2021 robertpippin philosophy art arts literature henryjames proust kant hegel marcelproust jmcoetzee theodoradorno criticism aesthetics artcriticism immanuelkant</dc:subject>
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<item rdf:about="https://www.newstatesman.com/politics/media/2024/12/causing-a-stink-reflections-on-my-viral-phd">
    <title>Causing a stink: reflections on my viral PhD - New Statesman</title>
    <dc:date>2025-01-14T18:39:43+00:00</dc:date>
    <link>https://www.newstatesman.com/politics/media/2024/12/causing-a-stink-reflections-on-my-viral-phd</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Not all academics want their work to reach a public audience, but I do."

...

"As a literary scholar, I typically have a lot to say about main characters. It’s ironic, then, that when I became the main character of X for a week, I was left somewhat at a loss for words. The post that nearly 120 million people have seen is entirely innocuous: in it, I hold a hardbound copy of my PhD thesis on “Olfactory Ethics: The Politics of Smell in Modern and Contemporary Prose”. The photo was taken just before I submitted the copy to Cambridge University Library, the final requirement for my PhD to be approved, and the post is captioned “Thrilled to say I passed my viva with no corrections and am officially PhDone”.

My thesis explores how the literature of the past century records and critically engages with the importance of smell in society. I examine why certain writers use smell to characterise harmful attitudes towards objects of disgust or desire. Over the course of the thesis, I discuss how smell can create gender, class, sexual, racial, and even species power dynamics, although many of these identity categories prove to be interrelated in literature. We tend to think about discrimination and prejudice as primarily visual phenomena, but all of the senses are heavily influenced by culture, and the strong emotional reactions produced by smell make it particularly politically charged.

Initially, the post gained traction among kind strangers celebrating my achievement. Soon, however, it reached a much more hostile audience. I was swarmed with comments about the presumed content of my thesis, the political thrust behind it, and my “life choices” more generally. One of the top comments stated, “You would have spent your years better by getting married and having children”, while another referred to me as “The face of tyranny”. Posting the abstract of my PhD, to contextualise its title, turbocharged matters. Terms like “intersectionality” and “DEI” (Diversity, Equity and Inclusion) were wielded as though they were slurs, while real slurs were used more frequently than punctuation marks.

I was unperturbed by the bad faith criticisms – that studying for my PhD was a waste of time and money; that my chosen topic was too niche, or too “woke”. After all, we are not used to thinking about smell critically, and the role of the thesis is to provide evidence that this is necessary. I was, however, concerned to see the depth and scale of vitriol, which drew into sharp focus how many people (notably, American men) have extreme views about academia and the contributions of women. “This woman is why everything is falling apart”, one commenter wrote. “She got a PhD for this, and from the looks of her, she probably believes that this entitles her to an extremely high-status lifestyle”. Perhaps this should not surprise me: the President-elect of the United States has pledged to abolish the US Department of Education, reflecting exactly how valued academia is among his supporters.

My obligation to defend the value and quality of my thesis ended when I passed my viva, but I wanted to provide enough information for anyone viewing the post to make an informed judgement about both my thesis and the responses to it. This approach proved effective. As I’m writing, over 10,000 people across X, Bluesky, Instagram, LinkedIn, TikTok, and email have expressed that they would like to read my work and over 1,000 people have requested to read my thesis on the university’s repository, despite its embargo. I have seen many posts that are beginning to leverage the notion of “olfactory ethics” to better understand real-world scenarios, such as the viral “Imagine the smell” and “I know it smell crazy in there” memes that jest at the expense of South Asian communities. All of this is a testament to the intellectual curiosity and open-mindedness of so many people on X, no matter the forceful anti-intellectualism of my detractors.

Not every academic aims to reach a public audience with their work, which certainly does not invalidate their contributions. I do have that aim, however. This experience has been a welcome reminder that academic terminology can be alienating to those unfamiliar with it. It has better equipped me to share my ideas with wider audiences and will serve me well as I turn the thesis into a trade book. It was an uncomfortable week in the spotlight for a bookish introvert, but it has been enormously gratifying to see so many people engage with my work and I have greatly appreciated the good humour of so many commenters. As someone who usually tries to avoid social media, it still seems improbable to the point of absurdity that my post gained so much attention, but the support I have received from all over the world speaks to the profound kindness that continues to unite us, even while some are too quick to judge."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=ncH0-q9OXco">
    <title>The Situationist International (full documentary) - YouTube</title>
    <dc:date>2025-01-14T17:16:31+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=ncH0-q9OXco</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["On the Passage of a Few People Through a Rather Brief Moment in Time: The Situationist International 1956-1972

A video documentary combining exhibition footage of the Situationist International exhibitions with film footage of the 1968 Paris student uprising, and graffiti and slogans based on the ideas of Guy Debord. 

Directed and produced by Branka Bogdanov in 1989."]]></description>
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    <title>“I picked a bad time to become a critic” – Elizabeth Goodspeed on the collapse of design critique</title>
    <dc:date>2025-01-03T04:14:09+00:00</dc:date>
    <link>https://www.itsnicethat.com/articles/elizabeth-goodspeed-column-design-critique-creative-industry-060624</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Design critique, much like any criticism nowadays, falls into two opposite camps – and neither is constructive."]]></description>
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    <title>94 practical and emotional human experience optimising recommendations for 2025</title>
    <dc:date>2025-01-01T23:37:28+00:00</dc:date>
    <link>https://humancarbohydrate.substack.com/p/94-practical-and-emotional-human</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I know you all want to be told what to do

The transition from age 20 to age 30 is brutal, both mentally and physically. Many people leave their prime behind while others only now enter it. The former become older and heavier not in body but in spirit. I am going through a second puberty and am skinnier than I was in uni, so you should obviously listen to me.

I have padded out my hysterical advice with milquetoast (but effective) tips so that only those of you with enough dopamine to read the whole thing get them. I don’t every zombie normie freaking out in the comments section.

1. People either pursue an interesting or a happy life (that does not mean you are either boring or miserable; it means these values guide your decision-making). Penelope Trunk has a test I came across years ago. People who fall in the ‘interesting’ camp move away from family for career reasons, are maximisers of looks, status and experiences, have strong opinions and diverse friendship groups, are interested in experimenting and are predisposed to melancholy. Happy people want to be content. Interesting people suffer from existential angst. People who are great at something are obsessives to the detriment of ‘happiness’.

2. The pursuit of happiness alone will make you miserable. Happiness is the by-product of pursuing loftier goals.

3. Find the perfect word; don’t be lazy in speech or writing. People long to be described accurately.

4. You earn the right to be yourself by consistently withstanding people’s reactions to you.

5. Use everything. Don’t save outfits, stories, or bottles of wine. Don’t worry about using garments that stain easily if you love them. White looks lovely on tanned skin.

6. I guarantee you will fall in love with anyone you give your undivided attention to. If you struggle to enjoy human interactions, pay closer attention. Nobody is boring.

7. All villains are redeemable. Even you.

8. Take as much career risk as your health allows, not as much risk as your anxiety dictates is safe. If your genes survived past the 21st century, it is highly unlikely you are wired to enjoy a mundane life. I know many rich, depressed lawyers.

9. If your parents can afford to pay your rent you have 0 excuse for not living a creative life.

10. If not, know that art craves boundaries. Art loves nothing more than a deadline and no desk to write on. Adversity gives you stories. Every great artist had a struggle. Nobody cries looking at nepo babies taping rotting fruit on a canvas.

11. Arguing with someone can be a sign of respect. Someone respects you enough to think they can reason with you and are confident enough in their relationship with you to know it can withstand disagreement. Confrontation is a net positive.

12. All people have something interesting to tell you if only you know to ask the right questions. My favourites are:

a. What were you like in high school?

b. What’s your favourite dish/movie and why?

c. What’s your zodiac sign (confirm whether the characteristics of their sign are true for them)?

d. What’s your relationship with your family like?

13. Many people want to be writers, but not many people want to spend hours and days typing alone. The same goes for all professions, arts, hobbies.

14. Find the exquisite pleasure in a broken heart. Like a baby tooth hanging by its last ligament, the heart yearns to be pulled apart. Some people are melancholic by nature. Those who fight this nature tend to become depressed easily. Those of us who embrace it write really good love letters.

15. There is only one way to be loved for who you are: to be hated for who you are not. It is better to have 10 people who hate you and 10 who love you than 20 who don’t feel anything when they see a photo of your 4-year-old self in striped pyjamas bouncing on Santa’s knee.

16. Looking sexy is incompatible with looking uncomfortable. This goes for both men and women. However, sometimes you need to be a little cold. Never wear tights with over the knee boots. The girls from The North have a point.

17. Walk everywhere and eat a lot of protein, that’s the secret to a ‘high metabolism’.

18. Nuts and legumes and don’t have enough protein: eat skyr, greek yoghurt, white fish, chicken, venison and other wild meats (lower in fat and higher in protein), tuna and shrimp. If you need a snack and you are on the go, buy a tab of cottage cheese and eat it with a spoon like a yoghurt. If you want it to be sweet, buy the pineapple-flavoured one.

19. The sooner you learn not to care about people staring at you, the more productive, joyful and easy your life will become. Whether you are eating a tub of cottage cheese on the bus or wearing your Pikatsu onesie to the corner shop, there is great pleasure in the confidence to ignore society’s unwritten rules.

“People are always angry at anyone who chooses very individual standards for his life; because of the extraordinary treatment which that man grants to himself, they feel degraded, like ordinary beings.” — Friedrich Nietzsche

20. As soon as possible in your life, learn why some people love vegetables. Befriend those of us who grew up eating them out of love, not punishment. The secret is usually good olive oil, a LOT of lemon, and salt. Blanch or steam, don’t boil. Don’t overcook.

21. Buy people coffee and drinks whenever you can; they may not always reciprocate, but you are not doing it because you need a free coffee in the future. People will forget what you tell them but will never forget how you made them feel. Our parents bought us things for free, without expectation, for the first and the longest time. People will never forget you made them feel taken care of and thought of.

22. Order chips at the pub and share them with everyone. Crunchy communal carbs are social lubrication far superior to shots.

23. When you feel grateful about something someone has done for you, text them immediately. A simple text. A check-in or a ‘I thought of you’. Don’t leave it for later because postponing things only leads to deathbed regrets. Don’t let the perfect text be the enemy of a good enough text.

24. Equally, always pay deserved compliments. If your eyes light up when you see a woman in a beautiful dress, tell her. Compliment the men, too; they look nice sometimes.

25. Never network. Make new friends.

26. A loyal and admiring junior is worth ten times the senior who doesn’t know your name.

27. Drugs fry some of the greatest minds of every generation because greatness comes from obsessiveness. Obsessive people have addictive personalities, and drugs that stimulate their brains make people who already feel like Jesus feel like Father God himself. Slowly, their speech patterns change, and they don’t really respond to what you are saying, and they don’t realise it, and then ten years later, they have a psychotic break out.

28. Also, a lot of alcoholics. My cardinal addictions were men and food, and I have channelled them into my career and fitness.

29. Don’t worry whether people invite you to their parties or over their homes for dinner. If you enjoy hosting and feeding others, you don’t need them to return the treat to feel the benefits.

30. Closeted Gays are a million times more fun after they come out of the closet. If you have friends from the past who you sense might be gay and who you distanced yourself from over the years because you did not feel connected enough, give them another shot once they are out to themselves and the world because normally, they transform into full humans after that and a lot of their shortcomings make more sense in the context.

31. Bonus point: If you fancy or fancied me at any point, there is a 70% chance you are bi/gay. Data don’t lie, look into it.

[image: "me and one my many gay ex-boyfriends outside our high school"]

32. If you can’t organise your kitchen in a way that doesn’t make cooking an infuriating task, you have too much stuff. You don’t need two cheese graters. You should not need a hazmat suit to open your cupboard.

33. To boost your self-confidence, buy personal training sessions rather than new clothes and expensive make-up. Fit people look good in anything. It’s hard not to love your body when you spend time working with it.

34. Generally, spending money on things is the least effective way to use your money to improve your appearance and attractiveness. The most effective ways (descending order) are diet, exercise, cleanliness, a good haircut, learning what suits your skin tone and body shape, wearing the correct size, taking a few deep breaths, relaxing your eyebrows and lips, pushing your shoulders down and straightening your back, not fidgeting or playing with your hair, letting your locks frame your face as they please, loosening up your belt, shoe strings, top button, steaming/ironing your clothes.

35. Most people need to size up in clothing and won’t do it either because they are attached to the size they were wearing in college or because they don’t realise that ‘I can pull the zipper up’ is not the definite cue that something is the best size for you. I wear a UK size 12 (US size 8), and curiously, 90% of my friends wear smaller sizes than me. Reader, I am not the biggest in my social circle but I am the most effective looks maximiser. Some men need to size down, but it’s rare.

36. If you want to smile for a photo or to conceal your inner existential dread, touch your tongue behind the top row of your teeth. It makes your smile look genuine, and your eyes light up. I read it in Cosmopolitan when I was 13 and never stopped doing it. It is a handy trick if you are mercurial and don’t want to spend a whole night telling people everything is fine because the gothic novel princess in your brain would rather have stayed under the duvet.

[image]

37. Your habits become your character and as you can change your habits, you can also change your character. You can reinvent yourself whenever you want. Do the things the person you want to be would do.

38. Don’t ask people whether they think you can do something, ask them how to do it instead.

39. If someone gives you negative feedback, react calmly and gratefully, even if you disagree. You want them to feel comfortable to do it again. Reward those who engage in social behaviours that risk their social standing but ultimately benefit your personal development. Don’t shoot the messenger. Get a link for anonymous feedback.

40. If there is no food left over, someone is still hungry.

41. Always be ready to be seen naked, it doesn’t matter if you never have casual encounters. You deserve presentable underwear every day and sexual vigor is a sign of a thriving organism.

42. Don’t listen to people triggered by phone-yielding youths; take hundreds of photos of your friends and times together. It will boost dopamine every time you flicker through your album.

43. Take candid photos of people and send them to them. Even strangers! When you go on holiday abroad, photograph a couple kissing and ask them to airdrop their photo. They will be so grateful.

44. Infatuations are to be enjoyed twice. The first time is when they are felt. The second is when they are confessed. Tell them and remember point number 10 above.

45. Don’t worry about boosting other people’s egos because they think you fancy them more than you do. Romance is not a blinking match. Infatuations are selfish acts. We tell people we want them because we will burst if we don’t, what they do with it is none of our business.

46. If you want to know how someone judges you, notice what they criticise about others when they gossip with you. Remember that this is also how they judge themselves.

47. Everyone is looking for free therapy, whether they know it or not. Time your pauses generously after each question.

48. Envy is my favourite feeling. I am awash with excitement when I feel it. It’s my subconscious’s way of showing me what I want. Now I can go out and get it.

49. My second favourite feeling is desperation in myself and in others. Don’t be repelled by it; receive it and channel it. People live lives of meekness out of fear of exposing their wants. Underpinning this is the lack of belief they can get what they want once they’ve said they want it. To want and to not get is a universal human condition, and it is that universality that makes it romantic and timeless, not sad and pathetic as its bearers fear. We are all in the gutter, but some of us are looking at the stars.

50. Don’t distance yourself from people because they are better looking or more privileged in material ways unless they are obnoxious about it. Having hot, rich friends is a superpower.

51. If you don’t want to live life anxious, people will abandon you when you are poor, sick or sad; don’t abandon people when they are poor, sick or sad. Superpower.

52. Generally, the more you are afraid people will judge you about something, the more likely it is you judge others by that value. If you don’t value, say, unearned wealth, then you should be pretty chill about people finding out you never went abroad until you went to uni.

53. 70% of looking presentable is being very very clean.

54. Most people go to grad school because they don’t know what to do with their lives. Your parent's money is better spent investing in your new business. If you don’t know what business that could be…

55. ….get a job, any job you can and pay close attention to which parts of it you enjoy and hate, what comes easier to you than your colleagues and what comes harder. Then, find another job based on those.

56. Life is too short to fight your sensitivities and proclivities. Don’t be embarrassed by what moves you, and ignore the repressed people who are jealous you are living an honest life.

57. Usually, when people are repeatedly triggered by a specific attribute in people (e.g. insecurity, snobbism, vanity, selfishness), it is because they are aware they have it too.

58. Men are good at arguing, and women are good at manipulating. Women need to learn to fight back and not flee a fight, and men need to learn to be subtle and play the long game.

59. One time in your life, read a bunch of self-help books. Do it once: finance, fitness, career etc. Do everything they say: set up your savings account/pension/investment scheme, start weightlifting, clear out your closet, fold everything Mary Kondo style etc. Then, never read another self-help book in your life.

60. There may be people you were very fond of in your life but who find it hard to be around once your lives take different turns. You might be a painful reminder of the person they could have been but aren’t. Leave the door open if you want but let them go in peace.

61. If your friend or partner is upset, ask them if they want solutions or a listening ear before you autistically ruin the vibe.

62. When I ask friends for feedback on my writing, and they comment on the story or commiserate me on something that sounds sad- I don’t care. I am more interested in knowing if they found the writing entertaining, nourishing or moving. If someone asks you to critique their art, gauge what they want. Many people crave encouragement. A few crave the candid and withering feedback.

63. Good career advice for many women is never to learn to do the things you don’t want to continue doing. I am useless with working diaries and Excel sheets, but you can always count on me to give a speech or chair a panel.

64. Also, always learn to do the technical things only a handful of men in the team know how to do. In one of my initial campaigns, I lasted longer than most other staffers because I insisted that the only man in our group who could program the backend of our new app and handle the data inputs and outputs to teach me how to do it too. I ignored his protests that it would be quicker for him to handle it than teach me. When the time came for our next assignment, only two out of tens of staff members were diploid to the next state: me and the dipshit. The girls who were very good at separating the recycling got sent home.

65. There is no escape from suffering. You can either suffer because you love someone or something or because you don’t love anyone and anything. Decisions, decisions, decisions.

66. Splurge on what you use daily; save on what you use once a year. Buy the best-fitting fucking jeans. Don’t worry about buying heels; remember, you can’t dance in them.

67. Don’t say you hate your job if you actually love it. Don’t say you love it if you actually hate it. Resist the temptation to lie when people ask you how you are doing, but if the answer is genuinely that you are tired, stressed or bored all the time, then ask yourself what would need to change for you to feel energised, motivated, and engaged. Whenever someone asks me if I like my career, it is an opportunity to remind myself how grateful I am.

68. Misery loves company; don’t take advice from people whose lives you don’t want to emulate. One of the most miserable married women I know (my mom) is sending me Pew Research Marriage Makes People Happier studies.

69. The cure to hate is curiosity.

70. Something is only a problem if it makes you feel bad. Eating healthy is very different from ‘dieting’.

71. Become people’s safe space by controlling your reaction when you witness them being humiliated or confessing something embarrassing. Many people’s nervous systems are fried from being raised by reactive parents. The reason people keep their struggles or shameful moments secret, with compounding detrimental long-term effects, is because they still have the emotional composition of a toddler eager to please their elders. If you want to enshrine emotional resilience in someone, model stoic acceptance of life’s rollercoaster. Whatever it is, we will work through it.

72. If you get a baby pet, say a puppy or kitten, take a million photos and videos of them while they are still small. Presumably, the same goes for baby humans, but what do I know.

73. Embrace responsibility, act like you, and you alone must save the world. If the world’s lost, it’ll be on you.1

74. If you don’t know what to write about, stop stopping yourself from writing what you are thinking. There is a reason I mostly write about men, careers, and mom. Most people hate writing because when they try to do it, they force themselves to write what they think will make them look good: a topic that makes them sound serious, an argument that makes them sound deep. Who are they kidding? Most of people’s minds are in the GUTTER. WRITE ABOUT THAT.

75. Be the first on the table to put down your knife and fork and use your fingers when the dish craves it. Others will silently thank you.

76. Do you fancy them, or do you want to be them? If it’s the latter, don’t fret; copy them.

77. Don’t use rich men for money; use them for access.

78. Never order takeaway alone. Buy a steak and a bag of salad. Come to think of it, never order take away, ever, unless you feel nostalgic. Buy two steaks and a bag of salad.

79. Enjoy the power and beauty of your youth. [https://www.goodreads.com/quotes/40501-enjoy-the-power-and-beauty-of-your-youth-oh-nevermind ] Oh, never mind. You will not understand the power and beauty of your youth until they've faded.

80. If a social situation needs to claim an ego, offer up your own. People feel subconscious loyalty to those who let them save face.

81. Don’t worry about powerful men chasing you and then hanging you out to dry. Let them think they humiliated you. Men who are not psychopaths but have leadership qualities feel terrible when they know they hurt women. Don’t try to take revenge; let the situation cool off and use them for favours for the rest of your life.

82. Proactively give positive feedback to people excelling at something for a long time. People stop acknowledging excellence when you break into the top, but even Obama craves to know that his speech went well.

83. When someone posts online about a relative or friend dying or some other personal misfortune, message them immediately with a simple offer of sympathy. Don’t worry if you don’t know them well enough. The result of people looking for the perfect reaction to people’s grief is that we leave the grieving to struggle alone.

84. Sometimes, people need you to mirror their feelings to feel heard; other times, they need you to calm them. Know which friend will give you which, too, if you want to let your feelings flow with a friend. If I am distressed, I don’t want to be with people who will mirror my emotional state because that makes me feel worse. Equally, if I am very excited about something, I don’t want to confess it to the friend who asks rational, practical questions about every update.

85. Whether you think you can or can’t do something: you are right. A lot of success is about ambition more than it is about skill or even hard work. Most people don’t even apply.

86. Men and children love red dresses, lips and nails. Find the crimson shades that suit your undertones and overtones and wear them liberally.

87. Wear at least 2 different primers under your foundation.

88. Buy professional shampoo and conditioner.

89. Start a blog. [https://blog.penelopetrunk.com/penelopes-guide-to-blogging/ ] A private journal is not good enough because you won’t do it. It doesn’t matter if nobody reads it at first or ever. You are not writing to make money but to force yourself to structure your thoughts. Self-discovery will make you richer in the long run. People assume those who express more know more. Studies show individuals who speak more during group interactions are likelier to be viewed as leaders, independent of what they say.

90. The most comforting relief of grief destined never to resolve itself is to think of everyone else suffering the same pain. If you don’t think suffering brings you closer to God, know it brings you closer to mankind.

91. Dressing down when you are a regular glamazon is a power move. Every now and then, show up to a party in jeans and a crop top to keep them guessing.

92. The sexiest recipe in the universe: chicken thighs in cream and tarragon (Jay Rayner has the best recipe).

[image]

93. Hang around people significantly younger and older than you. Pick a few and develop close friendships with them. Feed off the energy of the young and soak the wisdom of the old.

94. Finally, someone in my feedback link said I am obsessed with status (brother, you are telling me?), but I have found status to be a poor motivator for any habit that sticks. If the 12 years of adulthood have taught me anything about self-improvement and discipline is that the only effective motivation to do anything is to take care of others. Get fit, make money, and amass clout and social influence, all in the hope that if you find yourself driving down the highway, you won’t speed past the wounded dog. Everything else falls off the wagon."]]></description>
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<item rdf:about="https://audreywatters.com/2024/12/28/the-year-in-writing">
    <title>The Year in Writing</title>
    <dc:date>2024-12-29T06:31:41+00:00</dc:date>
    <link>https://audreywatters.com/2024/12/28/the-year-in-writing</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["It ended up a pretty good year for writing, all things considered. I’ve flailed around a lot, no doubt, with the direction for my newsletter, Second Breakfast -- moving off of the wannabe-conservative-media Substack right before the new year (and no doubt taking a hit with sign-ups by moving away from its growing “network” of writers), but hey, at least I still have my conscience!

Indeed, writing -- not just in content, but the act itself -- feels increasingly like an act of resistance and refusal -- not just in a continued avoidance of social media, but in a vehement eschewal of all things ChatGPT and generative AI.

(There’s something about the way in which both the continued use of AI and of Substack are justified. I think people know that these technologies are deeply deeply “compromised,” but find themselves unable to unwind and detach as -- I'll try to be generous here -- they’re simply just trying to “cope.”)

I backslid too: I’m back to writing about ed-tech.

Once I decided this fall to return -- to start writing (again) about education, technology, and artificial intelligence -- things have felt like they’re falling into place. I’d hoped initially to have a book proposal done by the end of the year, but that’s not going to happen. I have a lot more reading and research to do before I feel confident in engaging in a book-level argument on the topic, and my thoughts and feelings are all still a jumble.

One of the things that technology (AI, social media, etc) has almost ruined for me, I think, is writing on the web. My early blogs and later my work on Hack Education gave me my career as a writer, but I am quite disenchanted with “writing online” insofar as my words have all been vacuumed up into various corpora, used in turn to train the algorithms that now tech entrepreneurs promise are going to replace writers. Culturally, not just technologically, we do not value writing; we do not value thinking.

So I’m leaning into the newsletter and its paywall. Email isn’t perfect (read Sarah Jeong’s wonderful The Internet of Garbage) but the inbox feels intimate and personal without being so exposed to the extraction machine. “Open” doesn’t just feel dangerous; it feels naive.

But here I am, blogging on my own domain. Silly me.

I don’t want to give up on the web. Elements of it remain part of a most wonderful techno-intellectual dream. (They are the tiniest of elements these days -- micro-particles of creativity, knowledge, and resistance.)

I recently made an update to Wikipedia, which ironically remains one of the few places on the web that isn’t utterly ruined -- a place I know I can still go without being overrun by AI slop and ChatGPT generated nonsense. A distance runner, Sarah Hall, had set a record at the Valencia Marathon, and I added the information to her entry. I’ve made a couple of small edits like this this year -- very small edits, very small gestures, no doubt, but still something, still contributions to an important (and “open”) intellectual project.

But whither Wikipedia in the age of AI, when “search” is broken, when we’re told we’re supposed to “chat” our way to knowledge discovery?

Wikipedia itself has been scraped, its entries wrested from the encyclopedia to feed the generative AI beast. Although the contents of its entries have been used to train AI, I’m not sure that some of the most unique elements of the site -- the “Talk” pages and the edit histories -- have been, however. Because, of course, despite that word “generative” that’s been appended to AI, this technological project is not about generating knowledge but rather about rearranging words in a statistically pleasing manner.

And “rearranging words in a statistically pleasing manner” is supposedly the future of writing.

I object, no surprise. And I’ve declared to the world that I’m writing a book. And I am, I really am (although truthfully, I’m still in the reading stage and will be for a while, I reckon). Mostly I’m writing a newsletter -- that I’ll be doubling down on in the new year: more ed-tech criticism, and may the entrepreneurs and administrators of the world sigh with frustration. And wow, look at this, I’m blogging too."]]></description>
<dc:subject>audreywatters 2024 writing howwewrite technology edtech education web internet online socialmedia wikipedia substack ai artificialintelligence chargpt sarahjeong sarahhall search chat knowledge automation criticism</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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