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    <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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    <title>Achieving independence for the sake of mutual interdependence</title>
    <dc:date>2026-02-16T01:37:22+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["A Q&A with L.M. Sacasas, author of "The Convivial Society" newsletter"]]></description>
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<item rdf:about="https://lagomor.ph/2024/07/they-dont-make-it-like-they-used-to/">
    <title>They Don't Make It like They Used To - Lagomorph</title>
    <dc:date>2025-12-31T07:11:00+00:00</dc:date>
    <link>https://lagomor.ph/2024/07/they-dont-make-it-like-they-used-to/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Nostalgia for the past has supplanted our yearnings for the future, becoming the default marketing tool for corporations. Instead of asking ‘what’s new?’, they ask ‘what have we done before that you liked?’. This trend transcends marketing tactics, reflecting a destabilizing era of remakes and reboots. Crucially, nostalgia is a finite resource, and its exhaustion bears unknown consequences.

Jean Baudrillard’s notions of simulacra and simulation offer a valuable framework for understanding this phenomenon. In the post-postmodern era, the line between reality and representation has blurred into hyperreality, where simulations precede and replace the real.

Constructed Nostalgia depletes this finite resource, erasing authentic memories and replacing them with inferior copies. Consequently, our recollections are overwritten by simulacra, leaving us with inauthentic memories devoid of the original’s substance.

***

Authentic Nostalgia

To understand this phenomenon, it is essential to distinguish between authentic and constructed nostalgia. Authentic nostalgia arises from genuine personal experiences and emotional connections to the past. In contrast, constructed nostalgia is manufactured, designed to evoke a sentimental response without the underlying connection. It creates a feeling that one should be nostalgic, even if the specific reasons for that nostalgia are unclear.

Constructed Nostalgia is a Xerox of a Xerox. It starts with something you genuinely remember and feel fondness for, then revises it. This sanitized and engineered version of the past creates a sense of familiarity and longing without the authentic emotional foundation. For example, the resurgence of 1980s-themed products and media is predominantly consumed by much younger people rather than those who lived through that decade. Twenty-first-century teenagers listen to cassette tapes and records, feeling an inexplicable sense of home despite having no direct experience with these mediums.

***

Stages of Simulacrum

Baudrillard’s stages of simulacra elucidate this phenomenon further. Initially, a nostalgic product is created as a faithful reproduction—consider Commodore 64 clones, for example. These products aim to replicate the original experience closely, preserving the essence and integrity of the original, and maintaining a strong connection to authentic nostalgia. However, as these products become pervasive and are altered for modern tastes, they transform into distorted representations (second order simulacra). Remastered video games with updated graphics and controls, while retaining the essence of the original, introduce modern elements that alter the authentic experience, thereby introducing a layer of inauthenticity.

The third order of simulacra involves copies that pretend to be real but are fundamentally different from the original. The NES Classic, a modern version of the original Nintendo Entertainment System with pre-loaded games and new features, presents itself as an authentic revival but is essentially a different product. In this stage, the distinction between the original and the copy becomes blurry, creating a hyperreal experience where the simulation takes precedence over the original.

Finally, the fourth order of simulacra represents copies with no relation to any reality whatsoever. Modern devices designed to look vintage but equipped with entirely new technology fall into this category. These products evoke a sense of nostalgia through aesthetics alone, without any genuine link to past experiences. At this stage, the nostalgic product is a pure simulacrum, serving as a standalone object of nostalgia without any connection to the authentic past.

The progression of these stages illustrate how the commodification of nostalgia is an ouroborus - you can’t help but erode the ground your standing on. This process of transforming authentic memories into commodified products ultimately results in a loss of genuine cultural and personal history. We replace the warm feelings of authentic nostalgia with it’s sugar-free version, lacking depth and authenticity.

The more we engage with these feelings, the more they’re overwritten.

***


Psychological Impact of Constructed Nostalgia

The psychological impact of constructed nostalgia extends beyond mere consumer behavior, influencing how we perceive and recall our past. As constructed nostalgia becomes the prevalent form, it begins to distort our memories and affect our well-being in profound ways.

When individuals repeatedly engage with nostalgic products that simulate the past, their authentic memories begin to fade, replaced by the sanitized versions sold to them. This phenomenon is known as “retroactive interference,” where new information interferes with the ability to recall old information accurately. For instance, someone playing a remastered version of a childhood game may find their memories of the original game becoming hazy, replaced by the updated experience. This not only affects personal memories but also shapes the collective cultural memory, as we begin to remember the past through the lens of these reconstructions.

The malleability of these feelings has profound emotional consequences. Simulated warmth and familiarity do not stand up to the real thing. The realization that one’s nostalgia is constructed can lead to feelings of disconnection and dissatisfaction. When individuals recognize that their nostalgic feelings are based on inauthentic experiences, it creates a sense of loss that extends beyond the media or products they interact with. This recognition seems to drive a cycle where people seek out more nostalgic connections in an attempt to recapture the original emotions, further cannibalizing their opportunities to experience genuine nostalgia.

The broader implications of this phenomenon are significant. We struggle to form a coherent sense of self when our memories are constantly overwritten by constructed experiences. This constant overwriting detracts from the formation of a stable personal identity. Culturally, our reliance on constructed nostalgia leads to a homogenized view of the past, where diverse and authentic childhood experiences are overshadowed by a dominant, sanitized narrative. This homogenization not only distorts our understanding of history but also diminishes the richness and variety of cultural memory.

***

We Can’t Go Back

Once this process of photo-copying and overwriting begins, we reach a point of no return. The original emotions tied to our authentic memories are replaced by their engineered versions. The broken wheel of constructed nostalgia ensures these genuine feelings are lost forever.

Consider a child who watches Ghostbusters in the 1980s and cherishes the film as part of their childhood. As an adult, they participate in the new sequels - a second stage simulacrum - but their own child, even if they watch the original first before the sequels, understand the film as “Dad’s thing”, since they can’t have the emotional connection to the time and place of the original film. They can only feel the simulacrum, the modernized version, without the cultural and emotional context.

With time, this means that nostalgia for the property gets burned up entirely. Dad gets frustrated with the retrobait no longer doing anything for him emotionally. Daughter never really felt a connection with it at all. Corporation moves on and starts constructing nostalgia for something else.

What we are witnessing is the creation of a feedback loop, where each generation’s history is undermined from the foundation upwards. Future generations, growing up with sequels and remakes, are nostalgic for a simulacrum—a copy without an original. This manufactured sentimentality lacks the depth of authentic emotional connections.

Before the post postmodern, history was rewritten by the victors. Now it is continually revised by those who profit from it. This commodification of nostalgia transforms our cultural history into a mass-produced disposable product. We slide through the tree of history, turning branches into walking sticks, and reduce it to a superficial, fragmented cultural memory.

***

Historical Events and Nostalgic Overwriting

By continuously engaging with these simulations, we risk erasing the genuine emotional connections that form the foundation of our personal and collective identities. As a result, the more we indulge in constructed nostalgia, the more we lose touch with the authentic experiences that once defined us.

The Summer of Love in 1967, celebrated as a time of peace, love, and cultural revolution, is a prime example of this phenomenon. The reality of the period was far more nuanced, marked by rampant racism, drug abuse, and clashes with police and the state. Nostalgic portrayals often delete these aspects, focusing instead on the era’s vibrant aesthetics and countercultural symbols.

Fashion and media not only reshape our cultural history of the Summer of Love by selling tie-dye shirts and bell-bottom jeans—they burn the historical context entirely. If listening to a Beatles record represents first-order nostalgia, then Temu flower-power jeans are a fourth-order simulacrum. As authentic nostalgia is consumed, subsequent generations fundamentally misunderstand past events. This sanitization permanently erases the struggles and achievements of our history, affecting contemporary social and political movements by oversimplifying and misinterpreting lessons from the past.

Moreover, our reliance on these nostalgic narratives stifles critical engagement with our own humanity. When the past is primarily remembered through constructed nostalgia, the complexities and true nature of our lives become reduced. The potential for meaningful reflection and growth is hindered, leaving us with an unstable foundation upon which to build our understanding of history and identity.

The long-term consequences of relying on constructed nostalgia are profound. As we continue to replace authentic memories with sanitized versions, we risk losing the ability to learn from history. This not only impoverishes our cultural heritage but also weakens our capacity to address contemporary issues with the depth and nuance they require. By embracing a more critical engagement with the past, we can preserve the richness of our collective experiences and foster a more informed and empathetic society. It is essential to recognize the difference between genuine nostalgia and its commodified counterparts, ensuring that our memories and histories remain grounded in reality rather than in superficial reconstructions.

***


Identity Formation and Attachment to Childhood Media

As constructed nostalgia replaces authentic memories, individuals struggle to form a coherent sense of self. We chase connections to our history, and not finding it, attach ourselves to our media instead. This phenomenon is particularly evident in the intense devotion a section of modern adults display towards the media of their childhood, such as the fervent fandoms surrounding franchises like Star Wars, Disney, or Marvel.

The attachment to childhood media often stems from a longing for the simplicity and comfort of the past. Constructed nostalgia plays a crucial role in this attachment by continuously repackaging and marketing these media franchises in ways that evoke sentimental feelings. As a result, adults find themselves clinging to these cultural touchstones, which provide a sense of stability in a world that, due to our reliance on overwritten memories, feels unfamiliar and ever-changing.

This reliance on media for identify formation has significant social implications. On an individual level, obsession with childhood nostalgia leads to a superficial sense of self, anchored in consumer culture rather then true authentic personal experiences. These “Disney-Adults” who define themselves through their fandoms are beyond the point of developing an independent identity, nor do they want to; Their self-concept is entirely influenced by the shifting trends and narratives of manufactured nostalgia, making it difficult to cultivate a stable and nuanced sense of self.

Baudrillard critiqued Disneyland as a prime example of hyperreality—a place where the lines between reality and fantasy are blurred. He argued that Disneyland exists to conceal the fact that it is the “real” America, or rather, a sanitized and idealized version of it. In Baudrillard’s view, Disneyland is not just a theme park; it is a simulation that represents the larger cultural tendency to replace the real with the hyperreal.

If this is the case, then Disney-Adults are the first class citizens of this “real” America, and exist only as expats in material reality. Simulated Nostalgia is their first language before english, more comforting and comprehensible then the material world.

This intense emotional investment in childhood media often leads to exclusionary and defensive behavior. A notable example is the vitriol directed at properties like the new Star Wars films and Captain Marvel. While sexism against female leads was certainly a factor, it overlooks a larger issue—the fear among fans that their identity, deeply intertwined with these media franchises, is being threatened by new adaptations and interpretations. These changes deviate from what they nostalgically cherish, prompting a backlash fueled by a perceived loss of the familiar elements that define their sense of self.

This pattern of defensiveness and exclusionary behavior is not limited to media fandoms; it extends into our larger cultural interactions, particularly in current politics. Constructed nostalgia plays a significant role in shaping political identities and behaviors, as individuals cling to idealized versions of the past that align with their beliefs and values. Political movements often invoke a “golden age” narrative, appealing to voters’ nostalgic longing for a perceived better time. This strategy capitalizes on constructed memories, glossing over the complexities and challenges of the past to create a compelling, yet simplistic, vision of history.

The rise of populist movements globally can be seen as a manifestation of this phenomenon. Leaders and political figures frequently evoke nostalgic imagery to rally support, promising a return to the values and prosperity of a bygone era. This rhetoric resonates deeply with those who feel disconnected from the present and yearn for the familiarity of the past; Moreover, the reliance on constructed nostalgia in politics can lead to polarized and inflexible viewpoints. Just as fans of media franchises react defensively to changes, political adherents reject new ideas and policies that challenge their nostalgic ideals.

The long-term consequences of relying on constructed nostaliga for identity formation will be profound. As individuals and societies become increasingly defined by their media consumption, the ability to engage critically with the past and present is compromised. The only option left is to burn it all down.

***

Oops, We’re Doing an Accelerationism

There is no turning back. It’s impossible to deny Constructed Nostalgia. As long as someone, somewhere, says “Remember this?” the process of its transformation begins, regardless of intent. The speed of resource extraction only increases as profit is discovered.

We can, however, accelerate its consumption until the economy of nostalgia self-destructs; revel in our history like dogs in mud. Burning through our nostalgic resources, we may reach a point where the past is entirely exhausted. This accelerationism proposes that we push this cycle to its logical extreme: by fully embracing the artificiality of Constructed Nostalgia, we expedite its collapse.

In this scenario, the relentless pursuit of monetizable history consumes all historical connections, stripping them of meaning until only the simulacra of all our feelings remain. With nothing left to feel nostalgia for, we are forced to confront the present in all its complexity. By exhausting the past, we free ourselves from its perpetual re-creation, and construct an authentic engagement with the now.

This would be a new cultural paradigm. In this landscape, individuals and societies would be forced to restructure around genuine, unmediated experiences - a world without history.

The only way out is through. Hasten the demise, and clear the path for an authentic future. Burn all of history until all that’s left to monetize and feel is the now - forge a new relationship with time and memory; grounded in the present, free from the distortion feel of commodified sentimentality.

This is why I’m watching the new Fallout TV show on loop. I’m an accelerationist.

***

References

Baudrillard, J. (1983). Simulations. Semiotext(E), Cop.

C, B. (2024, May 17). Diagnosing Lore-Brain. Brennan Words. https://brennanwords.ca/2024/05/diagnosing-lore-brain/

This Exists. (2024, July 4). CRT gaming and the trap of retrobait. YouTube. https://youtube.com/watch?v=vpuomqq6W9A "]]></description>
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    <title>The Wisdom of Not Knowing (with Pico Iyer and Nathan Gardels) - YouTube</title>
    <dc:date>2025-09-16T17:16:11+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=CFaTxvlMWuY</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["We live in a culture hooked on speed and certainty. Hot takes, quick fixes, and algorithms that claim to know us better than we know ourselves. Yet despite all the information at our fingertips, the world seems to make less sense by the day.

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

Chapters
0:00 Intro
2:15 What’s in a Name
4:28 Travel and Stillness
7:19 The Contemplative Life
9:02 The Mirage of Globalization
14:06 The Inward Clash of Civilizations
17:36 The Nation of No Nation
24:24 The Return of the Strong Gods
26:54 Science, Spirituality, and the Dalai Lama
31:36 Leonard Cohen and the Half-Known Life
40:50 Ego and Undeludedness
43:00 Living in the Moment
46:41 Fire and Impermanence
52:19 The Danger of Certainty"]]></description>
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<item rdf:about="https://thejaymo.net/2025/04/26/2509-surface-without-substance/">
    <title>Surface Without Substance | 2509 - thejaymo</title>
    <dc:date>2025-04-28T01:54:49+00:00</dc:date>
    <link>https://thejaymo.net/2025/04/26/2509-surface-without-substance/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[direct link to video version:
https://www.youtube.com/watch?v=dz7G0AoRSQM

primary reference:

"Player One and Main Character
Gideon Jacobs considers what Donald Trump and Elon Musk, as odd couple in chief, have in common." 
https://lareviewofbooks.org/article/player-one-and-main-character/ ]

"This week, whilst shopping in town, I listened to two podcasts back-to-back: Gideon Jacobs on the newest episode of New Models, and Never Post with its segment on the disappearance of buttons from our devices.

I’ve written before about the surface flatness of contemporary society, but these two shows reignited the idea. There is, I think, a compelling argument that the physical design of the modern smartphone with its dark, glassy, featureless surface, has reshaped how we perceive reality: a reality now dominated by images, detached from any material origin or anchor.

Jacobs contends that our present media environment has produced a world saturated with self-referential imagery. Reality, he says, has become a loop of symbols, gestures, and signs that point only to more of themselves: meaning without anchor. Baudrillard diagnosed this condition nearly forty-five years ago, calling it hyperreality. Once an academic abstraction, it is now tangible with every scroll and swipe.

This is not merely an aesthetic or media-literacy concern; it is about the broader conditions through which we perceive and interpret the world. The simulation, as Baudrillard put it, has grown so seamless, so ever-present, that the scaffolding of “the real” feels less persuasive than the abstract surfaces it supposedly supports.

In my own writing I refer to this domain as the Semiosphere: a para-reality of signs, symbols, and meaning-making that restructures the material world through the attention we pay to it.

Donald Trump, Jacobs argues, is the embodiment of this shift — an idea larger than the man himself, composed entirely of signs: soundbites, slogans, facial expressions, media feedback loops. He operates within the Semiosphere so fluently that base reality becomes an irrelevant medium. What matters is presence, affect, the high-stakes manipulation of symbol. Trump exudes a distortion field. What the old tales would have called glamour turning the world into something closer to theatre or a game.

No object, save perhaps a magic wand or a conductor’s baton, crystallises the peculiar new reality conjured by the smartphone.

With its smooth, depthless glass, the smartphone is the ultimate surface: no ridges, no contours, nothing to locate you. It denies the body its place in the interface. There is no entrance or window into the Semiosphere via a smartphone, only exposure to it.

You don’t grip a smartphone; you stroke it.

Interaction with symbol becomes pure glide. Nothing truly moves, yet with our fingertips we influence the world. The screen-tap is a magician’s gesture: something appears, something vanishes. “The doing” is replaced by the appearance of something happening. In this frictionless flow, symbols need relate to nothing deeper; we drift, untethered, immersed in the feed. The smartphone is an occult object: a black mirror through which pure image flows, unburdened by resistance.

The home button once provided interruption, reminding you the device was a machine with limits, an actual object. Its removal dissolves the membrane between user and content.

Gestural interactions on a seamless surface are inherently theatrical; every motion becomes performance, aligning neatly with today’s urge to self-mythologise. We don’t merely consume content, we perform our consumption of it. We react and gesture: swipe left, swipe right.

Steve Jobs’s first demonstration of the two-finger pinch-to-zoom was staged for show; the boundary between performance and interaction vanished. Buttons, knobs, and sliders possessed depth. Their erasure from our fridges, washing machines, and even our cars reflects the self-referential nature of our age: everything must resemble everything else, a literal collapse of depth.

Yet this flattening is neither inevitable nor irreversible. I genuinely believe that people who spend most of their internet time on laptops or desktops are wired differently from habitual phone users.

Laptops retain a tactile grounding: the click of keys, the heft of the machine, the edge of the screen with the real world behind it. These affordances anchor the body in reality. There is a boundary, a distinction between self and system. And with that boundary comes a different mode of attention, one less susceptible to seamless surfaces and frictionless signs.

The desktop or laptop is also more sensorial: cords, ports, sounds, even smells on occasion. It demands a place in your environment. Even if the device perches on your lap like a cat.

You look at the internet on a laptop,
but you touch the internet on a phone.

As generative AI erodes the very nature of the image, this spiral will only accelerate. VR and XR are approaching fast. The world will continue to thicken with surfaces: shimmering, shifting, signs slipping past meaning. It is another stage in the Information-Age iconoclasm. The great unravelling of the image as a stable carrier of truth.

We can no longer gesture at the future; if we want it to be different, we must grip it tight."]]></description>
<dc:subject>2025 screens surfaces smartphones computing computers laptops gideonjacobs form touch tactile flatness society buttons devices technology media baudrillard hyperreality aesthetics medialiteracy simulation seamlessness semiosphere signs symbols donaldtrump medium presence affect glide friction frictionlessness untethered immersion feeds socialmedia doing stevejobs iphone knobs sliders depth appliances cars flattening bodies space boundaries attention generativeai ai artificialintelligence gestures thejaymo jayspringett elonmusk genai jeanbaudrillard</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:ef0ef1322956/</dc:identifier>
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<item rdf:about="https://www.youtube.com/watch?v=oiUIYDQOH8A">
    <title>DIGITAL WATCH HISTORY: The Technology Tree - YouTube</title>
    <dc:date>2022-09-26T02:04:58+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=oiUIYDQOH8A</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Digital watches are one of the best examples I know of different technologies being combined together in an almost infinite variety of ways. This got me thinking of the advancement of technology as typified in the civilisation 2 tech tree which I’ve used as a theme for the video.  

We will track the history of digital watch display, accuracy mechanisms (e.g. radio control , GPS ) , computation (calculators, memory, wrist computers etc) , power generation (battery power and solar digital watches), sensors and entertainment. There is broad coverage of brands, including Casio, Seiko, Timex, Citizen, Orient, Ricoh, Sanyo, Omega, Junghans and more.  

Key sections:

Digital watch display 0:56
Activity and sports 7:37
Accuracy (radio control, GPS) 12:03
Computation (calculator , memory , wrist computers) 14:37
Power (battery , solar) 19:17
Creative design 21:22
Sensors (temperature , pressure , compass ) 23:29
Sound and entertainment (alarm, radio, gaming, tv, camera) 28:26
Conclusions 30:54"]]></description>
<dc:subject>watches digital history 2022 illuminatingwatches casio timex citizen ricoh sanyo omega junghans anadigi nixon qualcomm eink epaper led displays oled samsung tissot gruen rolex heuer seiko orient hamilton optel ilixco roche texasinstruments waterresistance chronographs pulsometers freestyle freestyleshark surfing triathlon exercise fishing garmin skiing temperature running accuracy worldtimers gps time timekeeping lcd lcds calibration solar epson sony ripcurl bluetooth connectivity radio calculators computing computation smartwatches hewlettpackard hp pulsar accutron memory dictionaries touchscreens 1970s 1980s 1990s 2000s 2010s 2020s 1960s yeswatches yes yesworldwatches datalink communication ibm space fossil paging pagers phones phonecalls lg ntt motorola apple applewatch power batteries cristalonic sicura mondaine braun nepro bulova design rogertallon maxbill giorgettogiugiaro richardarbib flemmingbohansen ventura allay tokyoflash sensors entertainment alba depth pressure diving divecomputers divers altitud</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:f5671be346d8/</dc:identifier>
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    <title>Want to Create Things That Matter? Be Lazy. - 99U</title>
    <dc:date>2016-09-04T01:13:29+00:00</dc:date>
    <link>http://99u.com/articles/52345/want-to-create-things-that-matter-be-lazy</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The late Nobel-prize winning physicist Richard Feynman, was one the most brilliant minds of twentieth century science. To his colleagues at Cornell, however, he seemed lazy. As Feynman admitted in a 1981 interview: “I’m actively irresponsible; I tell everybody I don’t do anything; if anyone asks me to be on a committee…’no’ I tell them.”

The acclaimed post-modern science fiction author Neal Stephenson also comes across as lazy. In an essay titled “Why I am a Bad Correspondent,” Stephenson explains that he’s not that interested in spending time interacting with readers. Stephenson has no public e-mail address and asks that you don’t invite him to attend conferences or attempt to engage him in social media conversation. If you insist on trying to book him for an appearance, he warns “I almost never accept these and when I do, I charge a lot of money, I demand expensive travel arrangements, and I perform no prep work—I just show up and wing it.”

I’ve spent the past decade researching and writing about elite performers in creative fields. In this time, I’ve noticed that examples like Feynman and Stephenson are common. That is, many people who excel in producing things that matter have work habits that seem downright lazy by the standards in their field.

At first, this may just seem to be just another quirk of the high-performing set, but I argue that it’s worth diving deeper into this paradox as the underlying explanation provides useful insight for anyone looking to spend less time spinning their wheels and more time producing results the world cares about.

***

The key to explaining this lazy producer paradox is to introduce a more refined understanding of “work.” For many ambitious people, work is defined to be any activity that can potentially benefit you professionally. For most fields, of course, there are an endless number of things that satisfy this definition—from professors joining endless committees to writers maintaining exhausting social media presences. It’s due in large part to this generic notion of work that we spawned the culture of busyness that afflicts us today, where the measure of your success becomes synonymous with the measure of your exhaustion. This understanding of “work,” however, is flawed. It’s more useful to divide this activity into two distinct types of effort, deep and shallow:

1. Deep Work: Cognitively demanding tasks that require you to focus without distraction and apply hard to replicate skills.

2. Shallow Work: Logistical style tasks that do not require intense focus or the application of hard to replicate skills.

For example: solving a hard theorem is deep work, while chiming in on the latest departmental e-mail chain is shallow; writing a chapter of your novel is deep work, while tweeting about a novel you like is shallow. The shallow activities are not intrinsically bad, but they’re not skilled labor, and therefore offer (at best) a small positive contribution to your efforts to produce value.

If we rethink the laziness shown in our above examples through this lens, we realize what Feynman and Stephenson are really doing is eliminating large amounts of shallow work from their schedule to maintain a priority on deep work. By doing so, they’re taking advantage of the following crucial but overlooked reality: deep work is what produces things that matter in the world.

Richard Feynman, for example, could be lazy about many of the standard obligations of academics because he used that time to instead focus deeply on the ground-breaking ideas that made him famous. As he clarified in the interview mentioned above, “to do real good physics work, you do need absolute solid lengths of time…it needs lots of concentration.”

Neal Stephenson justifies his snubbing of his readers for similar reasons. As he explained in his Bad Correspondent essay:

“If I organize my life in such a way that I get lots of long, consecutive, uninterrupted time-chunks, I can write novels. But as those chunks get separated and fragmented, my productivity as a novelist drops spectacularly. What replaces it? Instead of a novel that will be around for a long time there is a bunch of e-mail messages that I have sent out to individual persons, and a few speeches given at various conferences.”

Both Feynman and Stephenson are making a case for prioritizing depth over shallowness. They recognize that deep work is what produces things that “will be around for a long time.” Whereas shallow work is an activity that can impede more important deep efforts and therefore cause more net harm than good. It might slightly help your writing career in the moment to be retweeted, but the long term impact of a distracting Twitter habit could be the difference between a struggling novelist and an award-winning star like Stephenson.

***

What’s the lesson to take away here? If you’re driven to produce things that matter, then you need to put deep work at the center of your professional life. To do so will probably require that you become lazier in the Feynman and Stephenson sense of the term: that is, you must treat with sluggish wariness efforts that keep you away from depth, regardless of how many small benefits they promise. Few people, of course, can completely eliminate shallow work from their professional lives, nor would they want to if they could. But shifting your general mindset toward one that embraces depth and shuns shallowness can make a big difference in the amount of value you produce.

To put it another way: become hard to reach, avoid new tech tools, be slow to answer e-mails, become blissfully ignorant of memes, turn down coffee requests, refuse to “hop on” calls, and spend whole days outside working in a single idea—these are exactly the type of lazy behaviors that can change the world."]]></description>
<dc:subject>creativity productivity focus depth 2016 calnewport via:austinkleon richardfeynman nealstephenson howwework work</dc:subject>
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<item rdf:about="http://redpincushion.us/blog/teaching-and-learning/not-yetness/">
    <title>Not-yetness | the red pincushion</title>
    <dc:date>2015-12-23T18:29:22+00:00</dc:date>
    <link>http://redpincushion.us/blog/teaching-and-learning/not-yetness/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I have done several talks lately about the idea of not-yetness. It’s an idea that Jen Ross (University of Edinburgh) and I first wrote about in our chapter, Complexity, mess, and not-yetness: Teaching online with emerging technologies, to be published in the forthcoming second edition of Emerging Technologies in Distance Education. In the first edition of the book, our esteemed editor, George Veletsianos, wrote about defining emerging technologies. He wrote that emerging technologies can be both old and new technologies and they are constantly-evolving organisms that experience hype cycles. George also noted that emerging technologies satisfy two “not yet” conditions: they are not fully understood, and not fully researched.

These not-yet conditions hit home for Jen and me. Writing from a complexity theory lens, we thought of not-yetness as being related to emergence. Noel Gough (2012) defines emergence as a key attribute of most human environments and systems, and what occurs when “a system of richly connected interacting agents produces a new pattern of organization that feeds back into the system.”

In our context, emergence is allowing new ideas, new methodologies, new findings, new ways of learning, new ways of doing, and new synergies to emerge and to have those things continue to feed back into more emergence. Emergence is a good thing. For us, not-yetness is the space that allows for emergence. Not-yetness is not satisfying every condition, not fully understanding something, not check-listing everything, not tidying everything, not trying to solve every problem…but creating space for emergence to take us to new and unpredictable places, to help us better understand the problems we are trying to solve (to use Mike Caulfield’s wisdom).

This is becoming increasingly important in education, where the rhetoric surrounding educational technology pushes simplification, ease, efficiency, and measurable-everything. This rhetoric goes hand-in-hand with the accountability movements (many call it “evidence-based practice”) at play in educational contexts. Randy Bass wrote that “these pressures for accountability are making us simultaneously more thoughtful and more limited in what we count as learning.” We hear a lot about “best practices” and “what works,” which Jen and others (Sian Bayne, Hamish Macleod, and Clara O’Shea) have argued is a “totalising notion.” There are lots of ways of understanding what our students experience, lots of ways to do things “right,” lots of definitions of right.

Davis and Sumara (2008) argue that “an education that is understood in complexity terms cannot be conceived in terms of preparation for the future. Rather, it must be construed in terms of participation in the creation of possible futures” (p. 43). And yet the push for simplicity and accountability defines a pretty narrow set of possible outcomes for students. Gardner Campbell cautions us to be careful with learning outcomes statements: “Yet these {learning outcomes} are still behaviors, specified with a set of what I can only describe as jawohl! statements, all rewarding the bon eleves and marching toward compliance and away from more elusive and disruptive concepts like curiosity or wonder.” Simplification and an over-pursuit of accountability run counter to our view that education is complex, messy, creative, unpredictable, multi-faceted, social, and part of larger systems.

We argue that not-yetness helps us to make space for critical discussions and experiments with emerging technologies in a way that recognizes the beautiful complexity of teaching and learning. As Jen said in our ET4Online plenary talk, which focused on messiness and not-yetness in digital learning, “We can use it to tell new stories about what teachers, students, developers, designers and researchers are doing in our digital practices, and why it is hard, and why it matters. We can take better account of issues of power, responsibility, sustainability, reach and contact in digital education. We can be more open about the work of education.”
To that end, Jen and I write in our forthcoming chapter, “We need practices that acknowledge and work with complexity to help us stay open to what may be genuinely surprising about what happens when online learning and teaching meets emerging technologies. In this sense, our focus as educators should be on emergent situations, where complexity gives rise to ‘new properties and behaviours… that are not contained in the essence of the constituent elements, or able to be predicted from a knowledge of initial conditions’ (Mason 2008, p.2).”

So what does all of this mean for educators? Here are some ideas. Embracing not-yetness means making space for learning opportunities that:

• promote creativity, play, exploration, awe

• allow for more, not fewer, connections, more personalization (true personalization, not necessarily what has been offered to us by adaptive learning companies)

• transcend bounds of time, space, location, course, and curriculum

• encourage students to exceed our expectations, beyond our wildest outcomes, pushes back on “data science of learning” focus

• do not hand over essential university functions and important complexities over to private industry
 
In my talks, I shared examples of projects that I think embody or embrace not-yetness. I’ll share those examples in my follow-on post.

As I was looking at these projects, trying to better understand them, I started thinking about Legos. I love Legos. I was talking to my friend Mike Caulfield, who is at Washington State University-Vancouver about this idea and he said, “do you remember when Legos used to just be free-range Legos? Now, they are these sets that have instructions and tell you how to build exactly what they want you to build. They were trying to eliminate the problem of kids not knowing how to build Legos, but instead they also eliminated the opportunities for creative expression.”

This really hit home for me, because I was really into Legos as a kid and my son is really into Legos. I decided to run a little experiment—mostly for my own curiosity. I decided to see what would happen if I gave him the same Lego set twice and had him build it once with the instructions and once without. First, this is what happened when Vaughn had the Lego instructions (fyi–the videos have no audio):

[video]

I thought that, when I gave him the set without the instructions, he would try to copy what he had done when he had the instructions. But instead, after suspiciously confirming that he could build whatever he wanted,  here is what happened…

[video]

Note that throughout the time he was building without the instructions, he was also playing. Note that he is making sounds (though there is no audio, you can clearly see he’s making the requisite “boom” and “fffffsssshhhhh” sounds a six year old makes), talking more, smiling. He’s exploring. He’s enjoying himself.

Building Legos without instructions may have seemed harder or daunting at first, but instead it opened up space for his creativity. Not-yetness—not specifying outcomes, not predicting what he would or should do, not outlining each step—opened up space for play and for the three really cool ships he built.

I know that my highly scientific experiment may not work for everyone, but what you see in these videos is one reason why we argue for not-yetness. Because of the play, the fun, the opportunity in complexity and not-yetness. The ill-defined, the un-prescribed, the messy can lead to the unexpected, the joyful. Noel Gough (2012) writes, “complexity invites us to understand that many of the processes and activities that shape the worlds we inhabit are open, recursive, organic, nonlinear and emergent. It also invites us to be skeptical of mechanistic and reductionist explanations, which assume that these processes and activities are linear, deterministic and/or predictable and, therefore, that they can be controlled (at least in principle).”

Open, recursive, organic, nonlinear…these things say to me that we can have learning that is unpredictable, fun, emergent, organic, freeing, co-developed, co-experienced, complex, deep, meaningful.

So as I looked for projects that embodied not-yetness, I kept these concepts, and my son’s Lego adventure, in mind. In my next blog post, I’ll share those examples. Stay tuned!"

[Follow-up post: http://redpincushion.us/blog/professional-development/mess-not-yetness-at-et4online/ ]]]></description>
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<item rdf:about="https://vimeo.com/115154289">
    <title>The Humane Representation of Thought on Vimeo</title>
    <dc:date>2015-03-07T22:46:11+00:00</dc:date>
    <link>https://vimeo.com/115154289</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Closing keynote at the UIST and SPLASH conferences, October 2014.
Preface: http://worrydream.com/TheHumaneRepresentationOfThought/note.html

References to baby-steps towards some of the concepts mentioned:

Dynamic reality (physical responsiveness):
- The primary work here is Hiroshi Ishii's "Radical Atoms": http://tangible.media.mit.edu/project/inform/
- but also relevant are the "Soft Robotics" projects at Harvard: http://softroboticstoolkit.com
- and at Otherlab: http://youtube.com/watch?v=gyMowPAJwqo
- and some of the more avant-garde corners of material science and 3D printing

Dynamic conversations and presentations:
- Ken Perlin's "Chalktalk" changes daily; here's a recent demo: http://bit.ly/1x5eCOX

Context-sensitive reading material:
- http://worrydream.com/MagicInk/

"Explore-the-model" reading material:
- http://worrydream.com/ExplorableExplanations/
- http://worrydream.com/LadderOfAbstraction/
- http://ncase.me/polygons/
- http://redblobgames.com/pathfinding/a-star/introduction.html
- http://earthprimer.com/

Evidence-backed models:
- http://worrydream.com/TenBrighterIdeas/

Direct-manipulation dynamic authoring:
- http://worrydream.com/StopDrawingDeadFish/
- http://worrydream.com/DrawingDynamicVisualizationsTalk/
- http://tobyschachman.com/Shadershop/

Modes of understanding:
- Jerome Bruner: http://amazon.com/dp/0674897013
- Howard Gardner: http://amazon.com/dp/0465024335
- Kieran Egan: http://amazon.com/dp/0226190390

Embodied thinking:
- Edwin Hutchins: http://amazon.com/dp/0262581469
- Andy Clark: http://amazon.com/dp/0262531569
- George Lakoff: http://amazon.com/dp/0465037712
- JJ Gibson: http://amazon.com/dp/0898599598
- among others: http://en.wikipedia.org/wiki/Embodied_cognition

I don't know what this is all about:
- http://worrydream.com/ABriefRantOnTheFutureOfInteractionDesign/
- http://worrydream.com/ABriefRantOnTheFutureOfInteractionDesign/responses.html

---

Abstract:

New representations of thought — written language, mathematical notation, information graphics, etc — have been responsible for some of the most significant leaps in the progress of civilization, by expanding humanity’s collectively-thinkable territory.

But at debilitating cost. These representations, having been invented for static media such as paper, tap into a small subset of human capabilities and neglect the rest. Knowledge work means sitting at a desk, interpreting and manipulating symbols. The human body is reduced to an eye staring at tiny rectangles and fingers on a pen or keyboard.

Like any severely unbalanced way of living, this is crippling to mind and body. But it is also enormously wasteful of the vast human potential. Human beings naturally have many powerful modes of thinking and understanding. 

Most are incompatible with static media. In a culture that has contorted itself around the limitations of marks on paper, these modes are undeveloped, unrecognized, or scorned.

We are now seeing the start of a dynamic medium. To a large extent, people today are using this medium merely to emulate and extend static representations from the era of paper, and to further constrain the ways in which the human body can interact with external representations of thought.

But the dynamic medium offers the opportunity to deliberately invent a humane and empowering form of knowledge work. We can design dynamic representations which draw on the entire range of human capabilities — all senses, all forms of movement, all forms of understanding — instead of straining a few and atrophying the rest.

This talk suggests how each of the human activities in which thought is externalized (conversing, presenting, reading, writing, etc) can be redesigned around such representations.

---

Art by David Hellman.
Bret Victor -- http://worrydream.com "

[Some notes from Boris Anthony:

"Those of you who know my "book hack", Bret talks about exactly what motivates my explorations starting at 20:45 in https://vimeo.com/115154289 "
https://twitter.com/Bopuc/status/574339495274876928

"From a different angle, btwn 20:00-29:00 Bret explains how "IoT" is totally changing everything
https://vimeo.com/115154289 
@timoreilly @moia"
https://twitter.com/Bopuc/status/574341875836043265 ]]]></description>
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<item rdf:about="http://josieholford.com/wherelearningleadswordpresscom/commitments/">
    <title>LEARNING COMMITMENTS</title>
    <dc:date>2015-03-06T02:12:31+00:00</dc:date>
    <link>http://josieholford.com/wherelearningleadswordpresscom/commitments/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Learning is Playful – A program infused with creative thinking, is rich with opportunities for artistic expression, imaginative thinking and allows time for experimentation and play. An education that takes advantage of the accidental, forges connections between the disparate, is elastic with opportunity, adapts to circumstances and is sometimes spontaneous and messy.

Learning is Deliberate – A program that is intentional, challenging and  purposeful, that attends to the developmental needs of children and is aligned with student outcomes. A program that draws on the elements of design thinking (empathy, integrative thinking, optimism, experimentation, collaboration) to ensure our students are ready for the world of their future. An education that affords a broad-based foundation of academic pursuit and scholarship and prepares students for success as lifelong learners.

Learning is Social – A program that understands that learning is a social process and that collaboration, partnership, teamwork and sharing confer purpose and meaning. An education that develops community and students as educated stewards, followers, leaders and difference makers in their worlds

Learning is Active – A program that is built around learners constructing their knowledge; that is intellectually and physically active, project based and inquiry driven. An education for the mind and body centered on curiosity, engagement, activity and learning by doing.

Learning is Relevant – A program based in and connected to real world circumstances and needs. An education that is authentic and personally meaningful.

Learning is Empathetic – A program that respects and values every child. An education that develops relationships, caring for others, service, a sense of compassion and social and emotional health and awareness.

Learning is Permeable – A program that is open, interactive, shared and connected. An education that is transdisciplinary, globally-aware, and connected with the ecosystem of a learning world at school and beyond.

Learning is Deep – A program that fosters deep expertise and immersive exploration of subject matter. An education that is strengths-focused, experiential, passion-driven.

Learning is Self-Correcting – A program founded on a growth mind-set where every child sets ambitious horizons for success; that teaches neuroplasticity and the science of the brain and knows that failures today do not dictate or preclude future achievements. An education for change that develops persistence and resilience where intellectual risk-taking, trial and error, mistakes and failure are signs of progress, and that what matters is how we move forward and the ends we pursue."

[See also: http://www.josieholford.com/a-new-tool/ 
via: http://www.josieholford.com/surprise/ ]]]></description>
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<item rdf:about="http://www.eastofborneo.org/articles/the-journey-west">
    <title>The Journey West (East of Borneo)</title>
    <dc:date>2014-08-08T20:38:12+00:00</dc:date>
    <link>http://www.eastofborneo.org/articles/the-journey-west</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Coming from New York we found all this both exhilarating and baffling; Los Angeles seemed to be a city hiding in plain sight. There was plenty to see, interesting people to talk to, all easily accessible by the sporadically flowing freeway. But that veneer of easy connectivity masked a deeper, and more troubling, sense that nothing was easily available, a misleading perception of nothing going on. This was a city of outposts and easily missed landmarks connected by a sprawling, historical disposition not to connect; a deeply unsociable city – not unfriendly, just unsociable, the opposite of places like New York or Paris with their gabby rush to embrace and discard. When we left Los Angeles we had some ideas for future articles, but we didn’t have a satisfying grasp on the place.

REALLIFE Magazine was very much the project of a walk-around city. We had an editorial point of view, which was that we wanted to provide a forum for younger artists who saw themselves operating in a post-conceptual landscape, with an interest in connecting to issues of everyday life. That is to say we were still working in the shadow of a well-known history, a narrative of progress and upset that we tended to accept as more or less given. The wrinkle in that acceptance was an ever-present conviction that the somatic experiments of Surrealism held out a lot more promise than our more academic peers allowed. Our editorial process had a trajectory, but it was one easily, and willingly, sent off track by an interesting chance encounter. We sought openness within a structure framed by opinion, and sought that through the old-fashioned networking of the street. Los Angeles proved fatal to this method, and the magazine came to an end shortly after the two of us moved here in the early ’90s.

In 2002, after a ten-year break from the business side of art magazines, I joined the editorial team of Afterall, a self-described “journal of art, context and enquiry” that had begun as a counterweight to the market-driven art talk prevalent in London in the ’90s, and that maintained a purposefully old-school attitude to the idea of the art journal as something deliberately out of time. The founders, an artist and a curator, designed an editorial process that took the form of a twice-yearly seminar to discover the most interesting artists to discuss. When they invited me to join them, the idea was to expand this method; investigating international art from two separate but simultaneous perspectives, that of London and Los Angeles. For several years this proved to be a rich, intense, and very productive experiment. And then an intellectual exhaustion set in and the project drifted into an ill-defined state of ennui. Paradoxically the root of this exhaustion was our lack of rootedness; in a fundamental way the journal had no point of view, only a premise. Unmoored in the jet stream, our two bases separated, buffeted by argument without end.

In the 21st century the ramifications of this rootlessness and the practical challenges facing publishing began to require ever more radical responses. The small bookstores that had once supported small magazines were closing at an increasing rate. Museums were turning their bookstores into gift shops. Fluctuations in the currency markets made it increasingly difficult to budget production costs in an international context, and then the huge economic crash made everything impossible. But the biggest challenge of all was the Internet, which manages to make everything simultaneously local and international. When Susan and I were publishing REALLIFE Magazine we had a substantial subscriber base, a much larger figure across the United States than Afterall ever achieved, despite significant institutional backing. But of course before the Internet, people had to subscribe to little magazines if they wanted to keep up-to-date, whereas now we inhabit the complex world of websites, blogs, aggregators and Twitter feeds, and can keep informed by the instant. 

What this all suggested to me was that what an art publication could be now was something both more participatory and more traditionally edited. I still believe that people may actually like some editorial guidance – the most successful blogs seem to be the most opinionated. But these blogs tend to a linear, one-thing-after-the-other format that runs counter to the open horizontality of communication offered up by the hyperlink. Discussions flare, and can become engrossing, but they tend to be one-dimensional, focused on one issue at a time. I found I was hungering for a more complex participation. As a writer I have become accustomed to working in a way that allows skipping back and forth as a text builds, checking references, finding new evidence as a result of lateral moves across the Internet. A few online publications allow readers a similarly multifaceted experience, although most quarantine reader participation in the shadow zone reserved for comments. Until now no art publication has offered this kind of experience.

As you navigate the site today you will discover that East of Borneo incorporates the benefits of online media not only for timely art-related content, but also for lively dialogues and the sharing and distribution of research and archival material. Our articles incorporate and offer the materials—video, audio, links and texts—that the author drew from. Users can upload their own relevant contributions, creating a growing archive of associated content. Topics will develop depth over time as material accrues, becoming substantial repositories of information and interpretation.

What we imagined was an intricately interwoven site that would allow us to build an archive of Los Angeles, past and present, using the power of a networked collectivity to create depth and complexity. To some Web 2.0 is old news, but established magazines are only slowly awakening to its challenges and possibilities. East of Borneo’s genesis has been long and deliberative: several years of thinking past the delights and constraints of the printed page, and one very intense year of thinking through the actual possibilities of current online publication. 

I am tremendously proud and excited about all this, and hope you will share my enthusiasm. Visit us often to watch the site grow in both content and interactivity as we roll out further features. Visit us often to upload that telling image, indispensible text, incredible link. Join us on this journey."]]></description>
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    <dc:date>2014-07-03T22:13:57+00:00</dc:date>
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<item rdf:about="http://blogs.edweek.org/edweek/learning_deeply/2014/04/break_down_the_walls_blow_up_the_schedule.html?cmp=ENL-EU-NEWS3&amp;_cldee=a3VydHpAbmFpcy5vcmc%3d">
    <title>Break Down the Walls, Blow Up the Schedule - Learning Deeply - Education Week</title>
    <dc:date>2014-05-11T20:57:11+00:00</dc:date>
    <link>http://blogs.edweek.org/edweek/learning_deeply/2014/04/break_down_the_walls_blow_up_the_schedule.html?cmp=ENL-EU-NEWS3&amp;_cldee=a3VydHpAbmFpcy5vcmc%3d</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["At High Tech High we aspire to create deeper learning experiences of lasting value for our students, ones where students have the opportunity to contribute in meaningful and authentic ways to problems facing their local and global communities. Walking the halls of our schools, you might see students designing children's toys for an orphanage in Mexico, filming a documentary on gun violence, or interviewing Vietnam vets to capture and portray their stories for a public event. When we are at our best, students are engaged in work that matters, both to them and the world beyond school, and have multiple opportunities to critique and revise their work so that the final products are beautifully crafted and worth sharing.

Like any organization, we have much room for improvement. Still, visitors from all over the world, struck by our diverse students' engagement and ownership of the learning, want to know how we've done "it," and how they might do the same. As a founding director of one of our high schools, I like to focus on two pieces of advice: break down the walls, and blow up the schedule.

Break Down the Walls

When I first started teaching math and physics at High Tech High, I was inspired to hone my craft because I saw students in my colleagues' classrooms building underwater submarines and creating video games that modeled the laws of motion. Faculty met for an hour before school every day to tune project ideas, examine student work and share dilemmas in our practice. We were all trying to figure out what it meant to be project-based teachers and knew that we worked in an environment where it was safe to take risks and learn from our mistakes. I would have never grown in my teaching nor would we have evolved as a school focused on deeper learning, if we were all trying to figure it out alone in our classrooms.

We also knew that for learning to be authentic, we needed to break down the four walls of our classrooms and connect students to the adult world of work. When my students invented and marketed new electronic products, my teaching partner and I had engineers visit our classroom and critique their work along the way. Later, students presented their final business plans to a panel of venture capitalists from the community. These authentic audiences from beyond the walls fostered students' engagement and drive to create beautiful work.

Blow Up the Schedule

Ted Sizer believed you could learn a lot about the values of a school by the way resources and time were allocated. In this vein, we knew from the beginning that the HTH schedule needed to reflect two of our core values: progressive pedagogy and social class integration.

While bringing professionals into the classroom was important, we also knew that we needed to push our students out. Our entire course schedule was designed in the 11th and 12th grades to create opportunities for our students to go out on internship or take college courses. Over time we learned that giving students substantial time to fully immerse themselves in the world of work--learning through apprenticeship alongside a trusted mentor--was, in short, transformative. In particular, internships and college classes brought first generation students from disadvantaged backgrounds closer to a world that opened up possibilities for their future. After working at a local lab on underwater robots, students had not only a better understanding of the interesting career opportunities available when you have a degree in computer science, but how intellectually rewarding it feels to tackle challenging problems alongside inspired colleagues.

We also wanted to avoid the obvious pitfalls of traditional schedules: students shuffling between eight teachers throughout the day at the ring of a bell while teachers tried to build relationships and personalize learning for 200+ students and prep for three or more classes. Instead, small teams of two to three teachers shared the same students, taught more than one subject for longer blocks of time and backwards designed projects together blurring the notion of traditional "disciplines." When one of our students struggled because her father was in jail or his parents were going through a divorce, it was nearly impossible for the small team of teachers in our small school not to notice and intervene.

Finally, we were well aware that the form of the schedule had the power to undo the very purpose of the school--social class integration. Our blind zip-code lottery was designed to integrate students across socioeconomic backgrounds and we knew that offering various tracks, including honors and AP courses, would perpetuate predictable patterns and outcomes for our low-income and first generation students. Each design decision in a school comes with compromises, and we embraced the challenge of differentiating instruction in heterogeneous classrooms over the pernicious effect of in-school segregation. While some parents fear that their child will be less competitive than their neighbor's child taking six AP courses, we have found the opposite to be true. Students have the opportunity to explore fewer topics in depth, develop critical and creative thinking skills, and engage in authentic work, all of which historically has served them well in college admissions and beyond.

Break down the walls and blow up the schedule. Then build your program according to your values--and be ready to change the structure to suit your needs."]]></description>
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    <title>Bobby George — Continued in their present patterns of fragmented...</title>
    <dc:date>2013-12-30T16:59:55+00:00</dc:date>
    <link>http://notes.bobbyjgeorge.com/post/71591330127/continued-in-their-present-patterns-of-fragmented</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“Continued in their present patterns of fragmented unrelation, our school curricula will insure a citizenry unable to understand the cybernated world in which they live. Any subject taken in depth at once relates to other subjects.”

— Marshall McLuhan, Understanding Media]]></description>
<dc:subject>depth learning curriculum marshallmcluhan citizenship cybernetics interrelatedness interrelated interdependence interdisciplinary crossdisciplinary multidisciplinary transdisciplinary</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:ed77595012d0/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:curriculum"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:marshallmcluhan"/>
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</item>
<item rdf:about="https://medium.com/p/66bd9c323630">
    <title>Interrupt the program — Medium</title>
    <dc:date>2013-08-06T01:00:29+00:00</dc:date>
    <link>https://medium.com/p/66bd9c323630</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Spoiler alert: I am about to tell you what to do.

1. Talk to a stranger

It’s simple, and harmless, and generous, a beautiful interruption. You can do it without even slowing down your pace. Catch someone’s eye, smile in passing, say “have a good day,” or “how’re you doing.” These are mundane utterances that are also deeply profound. They say to someone: I see you there, we are both people walking down this street or through this lobby, we are both real and it’s worth a nod to that. If you are still smiling for two seconds after you pass by, you are doing this right. You have created a moment of street intimacy.

2. Fall down a rabbit hole

Ignore the kerfuffle about what the internet is doing to your attention span. There are kinds of distraction that are deeply focused. There are many clicks involved in this. Someone, somewhere on your internet has posted something that intrigues you, that you want to know more about. Read it, watch it, wonder about it. What questions does it leave you with? Dig deeper into it. Or, what does it remind you of? Follow unexpected tangents. You are not scattered, you are on a quest. You are looking for answers. If what you find are more questions, you are doing this right. You have been distracted from what you were doing when you started all this. You have been curious.

3. Do nothing

Sit by yourself somewhere in public for 7 minutes without looking at your phone. It has to be somewhere without a TV. Neither of these are bad, I like them too. Do it anyway. This may make you uncomfortable. Do it anyway. Unless you choose to sleep, you will find that you are forced to look at something. What is it? Are you reading signs or looking at things in store windows? Are you looking at other people? Are you looking at trees? Water? Sand? Cement? If you start talking to yourself in your head, you are doing this right. I should have said at the beginning, take a pen in case you want to write something down. You can write on your hand, it’ll wash off. You have been awake."]]></description>
<dc:subject>kiostark strangers 2013 intimacy conversation idleness stillness distraction internet attention focus depth messiness curiosity advice solitude awakeness slow time noticing mindfulness observation engagement people life living interruption</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:1b753187dfdd/</dc:identifier>
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</item>
<item rdf:about="http://chronicle.com/article/Watering-the-Roots-of/140135/">
    <title>Watering the Roots of Knowledge Through Collaborative Learning - Commentary - The Chronicle of Higher Education</title>
    <dc:date>2013-07-15T17:03:51+00:00</dc:date>
    <link>http://chronicle.com/article/Watering-the-Roots-of/140135/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["These problematic aspects of the model are symptoms of its first major fault, a violation of the wisdom of Confucius: "Tell me, and I will forget; show me, and I will remember; involve me, and I will understand." I have demonstrated this fault directly. One fall at Columbia University, I had the usual 80-student class of bright, ambitious undergraduates fulfilling their science requirement by taking my lecture course on the solar system. Most attended the lectures, and, mostly, they paid attention (I do not use PowerPoint). They worked through long quantitative problem sets, took biweekly quizzes, and performed well on the midterm and final exams. They then went home for Christmas and on to the spring semester.

The following September, I gathered most of them again and administered a test on some of the material we had covered. I gave the same test to my new class before my first lecture. The results were statistically indistinguishable. So much for pouring knowledge from the full container to the empty ones—it leaks out.

The second major fault of the current educational model is that learning is an isolated activity. Yes, we bring a number of students together to form a "class," but then we do everything possible to isolate students from each other: "No talking in class"; "Please leave two seats between each person for this exam"; "Do all your own work." We desocialize learning, separating it from the periods of normal human interaction we call dorm-room bull sessions.

The third misplaced pillar of educational practice is competition and its accompanying correlate, quantitative measurement. Standardized tests proliferate; grade-point averages are calculated to four significant figures. We pretend that these numbers measure learning and use them to award scholarships, sort professional-school applicants, and, sadly, evaluate self-worth. And we are surprised that cheating—the goal of which is to get a higher score—is widespread. If a group of students works together effectively and efficiently to solve a hard problem, in school this is called cheating. In life, as the British educator Sir Ken Robinson notes, it's called collaboration, a valued asset in most real-world settings."

…

"General education is often thought of as a means to expose students to a broad range of "essential" knowledge and to provide a historical context for the culture in which they live. These are valid, but insufficient, goals. The purpose of general education should be to produce graduates who are skilled in communication, imbued with quantitative reasoning skills, instinctively collaborative, inherently transdisciplinary in their approach to problems, and engaged in their local and global communities—broadly educated individuals with an informed perspective on the problems of the 21st century and the integrative abilities to solve them."]]></description>
<dc:subject>davidhelfand questuniversity 2013 via:tealtan education design curriculum academia highereducation highered tcsnmy cv teaching learning unschooling blockprograms collaboration deschooling measurement standardization standardizedtesting standards social isolation comparison interdisciplinary crossdisciplinary crosspollination coloradocollege flexibility depth depthoverbreadth generalists generaleducation adaptability shrequest1</dc:subject>
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</item>
<item rdf:about="http://artmuseumteaching.com/2013/06/12/do-museum-educators-still-have-time-to-read-books/">
    <title>Do Museum Educators Still Have Time to Read Books? | Art Museum Teaching</title>
    <dc:date>2013-07-09T21:42:59+00:00</dc:date>
    <link>http://artmuseumteaching.com/2013/06/12/do-museum-educators-still-have-time-to-read-books/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[video of the Google Hangout is now available, many of the tags here refer to contents of that conversation]]]></description>
<dc:subject>bookclubs books toread museums art artmuseums communities community museology education museumeducators mikemurawski 2013 vivgolding waynemodest cocreation engagement participatory participation socialpractice mission teens youth diversity children families accessibility approachability risk risktaking innovation riskaversion experimentation iteration communication audience depth anthropology ethnography storytelling conversation outreach objects ncmideas purpose</dc:subject>
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</item>
<item rdf:about="http://en.wikipedia.org/wiki/Coalition_of_Essential_Schools">
    <title>Coalition of Essential Schools - Wikipedia</title>
    <dc:date>2013-06-24T01:53:23+00:00</dc:date>
    <link>http://en.wikipedia.org/wiki/Coalition_of_Essential_Schools</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The Common Principles

The Coalition was founded on nine "Common Principles" that were intended to codify Sizer's insights from Horace's Compromise and the views and beliefs of others in the organization. These original principles were:

1. Learning to use one's mind well
2. Less is More, depth over coverage
3. Goals apply to all students
4. Personalization
5. Student-as-worker, teacher-as-coach
6. Demonstration of mastery
7. A tone of decency and trust
8. Commitment to the entire school
9. Resources dedicated to teaching and learning
10. Democracy and equity (this principle was added later, in the mid-nineties)"]]></description>
<dc:subject>tedsizer principles learning education deschooling unschooling schooldesign lcproject openstudioproject habitsofmind coalitionofessentialschools democracy equity tcsnmy tcsnmy8 teaching decency trust mastery personalization coaching depth dpthoverbreadth</dc:subject>
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</item>
<item rdf:about="http://yes-i-can-write.blogspot.com/2013/03/learning-advice-from-learning-life.html">
    <title>I'm Unschooled. Yes, I Can Write.: Learning Advice from a Learning Life</title>
    <dc:date>2013-03-10T18:41:28+00:00</dc:date>
    <link>http://yes-i-can-write.blogspot.com/2013/03/learning-advice-from-learning-life.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Be comfortable learning just enough and nothing more…

Be comfortable focusing on one subject to the exclusion of (almost) all else…

Learn alone: Books are great. So is the internet. So are solitary walks in the woods.

Seek out groups, teachers, or mentors to learn: Sometimes learning with other people really feels best (for some people often, others, rarely). Whether it's in a group where big interesting discussions can happen, or finding a teacher who can help you gain the level of skill you want to have, learning with other people can be wonderful. There's nothing that says just because you're a self-directed learner you can't direct yourself towards lots of other people!

Don't force it: If you find yourself reading the same paragraph half a dozen times because you're just not taking it in, stop. Put the book down. Maybe permanently, maybe just until the next day if it seems interesting again then. But I do find, in my experience at least, that anything I've ever had to choke down or really force myself through, I've forgotten. Every single time. That doesn't mean you might not want to force yourself through a boring chapter in an otherwise interesting book on occasion, or get through a not-so-interesting article online because it's the only place you've found to get that specific information you want. Just that if you're really not enjoying something and there's nothing forcing you to do it (as in, you're not studying for a test you really want to pass), then give up. If you're not enjoying it and not taking it in, what's the point?

Learn to quit: We live in a society that despises "quitters," and we're reminded of this in small ways on a very regular basis. Quitting is usually equated with "failure" (something else we're taught to avoid at all cost), when in fact quitting is sometimes the best and healthiest thing to do. If you thought you wanted to learn ballroom dancing, but then find you hate ballroom dancing class with a passion, stop going. If you loved a subject deeply and spent all your time studying it, but now find yourself no longer feeling it's draw, find something else you want to devote your time to. If everything you've been doing for years has been towards achieving a specific goal, yet you come to the realization that that's no longer a goal that will make you happy, let go of it. This is a lot harder in practice than in theory, but I know I've found much happiness when I realize something's no longer working for me, no longer what I want, and choose to let go.

Ask for help: Even for unschoolers, who usually strive to learn from their community, asking for help can be hard (or at least it can be for this perfectionist unschooler!). But I've had to come to realize that sometimes, you really do need to just ask for help. People are usually very happy to oblige in sharing something they know about and enjoy doing!

Don't fear mistakes…

Don't compare yourself to others…

Don't let others' ideas about the right way to learn get in your way…"]]></description>
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<item rdf:about="http://www.youtube.com/watch?&amp;v=uTprAVmG204">
    <title>Books In Browsers 2011: James Bridle, &quot;Books as Data&quot; - YouTube</title>
    <dc:date>2012-01-26T03:36:39+00:00</dc:date>
    <link>http://www.youtube.com/watch?&amp;v=uTprAVmG204</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>bookmarking change publishing contents longformtext text translation digitization piracy design art breadth velocity socialdata annotation commonplacebooks experience readmill information social depth ebooks hyperlinks twitter history networks bookshelves connections libraries footnotes notes marginalia context longreads digitalshorts penguin booksinbrowsers digital books jamesbridle 2011</dc:subject>
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<item rdf:about="http://vimeo.com/31920839">
    <title>Neven Mrgan at re:build 2011 on Vimeo</title>
    <dc:date>2011-12-28T05:56:29+00:00</dc:date>
    <link>http://vimeo.com/31920839</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Bit Depth, by Neven Mrgan: At my dayjob, I design Mac software UI/UX, websites, T-shirts, and office signage. In my spare time, I’ve designed 8-bit games. I think every creative professional would benefit from fully executing projects of different complexity, history, and purpose."

[All great stuff. Totally agree with him about the gamification bit.]

[See also: http://mrgan.tumblr.com/post/14868098046/focused-dabbling ]]]></description>
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<item rdf:about="http://www.core77.com/blog/featured_items/heart_of_darkness_a_mild_polemic_by_jon_kolko_20966.asp">
    <title>Heart of Darkness: A Mild Polemic, by Jon Kolko - Core77</title>
    <dc:date>2011-11-09T00:08:52+00:00</dc:date>
    <link>http://www.core77.com/blog/featured_items/heart_of_darkness_a_mild_polemic_by_jon_kolko_20966.asp</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[Really too much to quote from this Jon Kolko piece, but here's the conclusion:

"We were broadly untrained in making sense of things, in creating an understanding of how systems work, and we ignored consequences that were diffused, but present. We critiqued the aesthetic of our designs but did not dare to judge our subject matter and content, as we had no spirituality of technology upon which to compare. And so our "progress" has been, as Steve Baty describes, "cold, relentless, asocial, and unapologetic." We are now, collectively, wiser, and in that regard, perhaps the glory day of design—as an integrated discipline of humanizing technology—is finally upon us."]]></description>
<dc:subject>jonkolko design humanitariandesign education scale capitalism systems systemsthinking lcproject depth unschooling deschooling meaning purpose technology progress massivechange 2011 demise us sensemaking humanity humanism dennislittky emilypilloton projecth bertiecounty kenrobinson cv designeducation agriculture society corporatism growth audiencesofone complexity slow middleages scalability canon projecthdesign makingsense</dc:subject>
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</item>
<item rdf:about="http://www.fastcodesign.com/1663808/a-sit-down-with-joichi-ito-the-drop-out-vc-leading-mits-media-lab">
    <title>A Sit-Down With Joichi Ito, The Drop-Out VC Leading MIT's Media Lab | Co. Design [Worth reading the whole thing.]</title>
    <dc:date>2011-08-21T18:41:08+00:00</dc:date>
    <link>http://www.fastcodesign.com/1663808/a-sit-down-with-joichi-ito-the-drop-out-vc-leading-mits-media-lab</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["It’s not about being a generalist. I like to go deep in a lot of things…deep enough to contribute. If I like scuba, I become an instructor…music, I become a disc jockey…movies, I want to work on a movie set. I don’t become a world class academic in that field, but I get good enough to understand the nuances. & then, because I have experience in so many fields, it gives me a pattern that other people don’t have. For me, being unique and having friends who are unique is a really important thing…

When I was in Hollywood, I realized that if I wanted to be a Hollywood producer, I’d have to spend 120% of my time talking to only Hollywood people. It’s the same in every industry or with traditional academics. But the Media Lab is a place where you can sit around & talk about everything deeply & that’s the whole point…here I’ve been stitching this thing together & being called this crazy scatterbrained ADD guy when in fact, what I’ve been trying to do already exists at the Media Lab…"]]></description>
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<item rdf:about="http://en.wikipedia.org/wiki/Critical_pedagogy">
    <title>Critical pedagogy - Wikipedia</title>
    <dc:date>2011-04-25T02:22:05+00:00</dc:date>
    <link>http://en.wikipedia.org/wiki/Critical_pedagogy</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Critical pedagogy is a philosophy of education described by Henry Giroux as an "educational movement, guided by passion and principle, to help students develop consciousness of freedom, recognize authoritarian tendencies, and connect knowledge to power and the ability to take constructive action."[1]

Based in Marxist theory, critical pedagogy draws on radical democracy, anarchism, feminism, and other movements that strive for what they describe as social justice. Critical pedagogue Ira Shor defines critical pedagogy as:

"Habits of thought, reading, writing, and speaking which go beneath surface meaning, first impressions, dominant myths, official pronouncements, traditional clichés, received wisdom, and mere opinions, to understand the deep meaning, root causes, social context, ideology, and personal consequences of any action, event, object, process, organization, experience, text, subject matter, policy, mass media, or discourse." (Empowering Education, 129)"]]></description>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:michaelapple"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:jonathankozol"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:johntaylorgatto"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:matthern"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:foucault"/>
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</item>
<item rdf:about="http://www.rereviewed.com/roguesemiotics/?p=686">
    <title>Rogue Semiotics » Turris Babel</title>
    <dc:date>2011-04-04T17:11:10+00:00</dc:date>
    <link>http://www.rereviewed.com/roguesemiotics/?p=686</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Athanasius Kircher’s illustration of the Tower of Babel, as posted on the just-found blog of the Proceedings of the Athanasius Kircher Society. You may wish to follow up with Kircher’s sketch demonstrating exactly why the tower couldn’t have reached the moon (it would have been so large that it would have tipped the Earth out of balance.

The Kircherblog, in the spirit of the man, covers everything from Kircher’s own notorious cat piano to feral children (a topic of interest to Kircher because of the chance they might spontaneously speak the original Adamic language) to buildings made out of trees and shaped as elephants.

Sometimes I still love the internet as a child loves its favourite bear. This is why."]]></description>
<dc:subject>anthanasiuskircher roguesemiotics internet love cv depth trivia towerofbabel turrisbabel web online likewanderingthroughthelibrary libraries wonder beauty</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:45f610afde7f/</dc:identifier>
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</item>
<item rdf:about="http://caterina.net/wp-archives/71">
    <title>Caterina.net» Blog Archive » FOMO and Social Media</title>
    <dc:date>2011-03-17T06:16:32+00:00</dc:date>
    <link>http://caterina.net/wp-archives/71</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["It’s an age-old problem, exacerbated by technology. To be always filled with craving and desire (also called defilement, affliction) is one of the Three Poisons of Buddhism, called kilesa, and it makes you a slave. There is true meaning in social media—real connections, real friendships, devotion, humor, sacrifice, joy, depth, love. And this is what we are looking for when we log on. Most of the world is profane, not sacred, in the Mircea Eliade sense. So it is. But within it is the Emmy award speech of Mister Rogers, a Japanese man being rescued at sea, Abraham Lincoln, moms who comfort sick children, the earnest love that dogs have for people…

FOMO can be fought. Stay alert! En garde!"]]></description>
<dc:subject>psychology culture technology socialmedia social twitter ditto fomo fearofmissingout cv internet web online craving desire buddhism kilesa sxsw behavior human tcsnmy toshare classideas caterinafake sacrifice joy relationships friendship devotion love depth</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:ecf3271d45ef/</dc:identifier>
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</item>
<item rdf:about="http://www.washingtonpost.com/wp-dyn/content/article/2010/11/05/AR2010110504589.html">
    <title>Want smarter kids? Make them study something - one thing - for a long time.</title>
    <dc:date>2010-11-07T22:27:29+00:00</dc:date>
    <link>http://www.washingtonpost.com/wp-dyn/content/article/2010/11/05/AR2010110504589.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["His idea goes like this: Assign each student a single, specific topic, which he or she will study over and over again, from every possible angle, from early elementary school through high school. Egan, a professor of education at Canada's Simon Fraser University, hopes that by the time such students finish high school, they will be world-class experts on their topics - as well as more effective citizens and better people.

"People who know nothing in depth commonly assume that their opinions are the same kind of thing as knowledge," Egan writes in his forthcoming book "Learning In Depth: A Simple Innovation That Can Transform Schooling," which will be available in January. He also contends that "a central feature of becoming a moral person is to learn to become engaged with something outside the self.""]]></description>
<dc:subject>kieranegan learning education schools teaching specialization expertise depthoverbreadth depth specialists</dc:subject>
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</item>
<item rdf:about="http://www.gamasutra.com/view/feature/5880/persuasive_games_plumbing_the_.php?print=1">
    <title>Gamasutra - Features - Persuasive Games: Plumbing the Depths</title>
    <dc:date>2010-07-10T08:15:49+00:00</dc:date>
    <link>http://www.gamasutra.com/view/feature/5880/persuasive_games_plumbing_the_.php?print=1</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Imagine if tennis worked like video games. Every 5 years, latest gizmos dreamed up by engineers would be revealed...To be sure, results might be awesome. But that new awesomeness would likely never produce a result like Isner-Mahut match, which required a century...to reveal itself...]]></description>
<dc:subject>design games 2010 tennis play videogames gamedesign ianbogost art depth creativity innovation invention</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:c9616dd3224c/</dc:identifier>
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</item>
<item rdf:about="http://theamericanscene.com/2009/07/13/a-homeschooler-s-bleg">
    <title>a homeschooler's bleg | Culture | The American Scene</title>
    <dc:date>2010-06-25T19:33:40+00:00</dc:date>
    <link>http://theamericanscene.com/2009/07/13/a-homeschooler-s-bleg</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["As some of you know, my wife and I teach our son Wes at home, mostly, which means that each summer we have to spend a good deal of time planning what we’re going to do in the coming year. He’s headed into the eleventh grade, and while his education so far has given him a sound overview of Western cultural history, we’re concerned that he hasn’t had enough experience digging deeply into particular issues, doing wide-ranging research and coming up with sophisticated theses based on what he has learned. So we’ve decided to organize the coming school year around particular topics with interdisciplinary facets to them, starting in each case with one or two books that will in different ways orient him to the issues. Our focus will be on the eighteenth and nineteenth centuries in the West, though any non-Western topics could reach back farther."
]]></description>
<dc:subject>education history homeschool ideas schools teaching tcsnmy learning depth via:lukeneff alanjacobs</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:b491997676b2/</dc:identifier>
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</item>
<item rdf:about="http://thestimulist.com/saul-griffith/">
    <title>Saul Griffith: The 21st Century's Benjamin Franklin | The Stimulist</title>
    <dc:date>2009-07-22T02:19:56+00:00</dc:date>
    <link>http://thestimulist.com/saul-griffith/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Griffith undoubtedly could have gone to work for a think tank, but as he stated in an interview with CNN, he’d rather work for Squid, which he calls a “do-tank.” ... But above all, Franklin and Griffith share a sense that they do not have to focus in a single area to make a big difference. As Jessie Scanlon wrote in Business Week, "While most scientists go deep but narrow, focusing on one subject or problem, Griffith is ecumenical, following his curiosity and his conscience wherever they take him, and then digging deep into the issues that grab him.""
]]></description>
<dc:subject>saulgriffith tinkering do science problemsolving breadth depth benjaminfranklin history makingadifference making doing tcsnmy lcproject glvo via:preoccupations</dc:subject>
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</item>
<item rdf:about="http://voices.washingtonpost.com/class-struggle/2009/02/will_depth_replace_breadth_in.html?wprss=rss_blog">
    <title>Will Depth Replace Breadth in Schools? - Class Struggle - Jay Mathews on Education</title>
    <dc:date>2009-03-17T04:06:06+00:00</dc:date>
    <link>http://voices.washingtonpost.com/class-struggle/2009/02/will_depth_replace_breadth_in.html?wprss=rss_blog</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["[A] surprising study — certain to be a hot topic in teacher lounges and education schools — is providing new data that suggest educators should spend much more time on a few issues and let some topics slide. Based on a sample of 8,310 undergraduates, the national study says that students who spend at least a month on just one topic in a high school science course get better grades in a freshman college course in that subject than students whose high school courses were more balanced.]]></description>
<dc:subject>education depthoverbreadth depth breadth learning testing assessment schools curriculum science research teaching tcsnmy</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:c28206801135/</dc:identifier>
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</item>
<item rdf:about="http://voices.washingtonpost.com/class-struggle/2009/02/will_depth_replace_breadth_in.html">
    <title>Will Depth Replace Breadth in Schools? - Class Struggle - Jay Mathews on Education</title>
    <dc:date>2009-03-01T22:38:48+00:00</dc:date>
    <link>http://voices.washingtonpost.com/class-struggle/2009/02/will_depth_replace_breadth_in.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Sadler and Tai have previously hinted at where this was going. In 2001 they reported that students who did not use a textbook in high school physics—an indication that their teachers disdained hitting every topic — achieved higher college grades than those who used a textbook.]]></description>
<dc:subject>teaching learning textbooks science curriculum jaymatthews education policy tcsnmy depth breadth</dc:subject>
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    <title>Learning and Working in the Collaborative Age: A New Model for the Workplace | Edutopia</title>
    <dc:date>2008-11-21T04:19:47+00:00</dc:date>
    <link>http://www.edutopia.org/randy-nelson-school-to-career-video</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Pixar University's Randy Nelson explains what schools must do to prepare students for jobs in new media."
]]></description>
<dc:subject>pixar interesting interested learning cv portfolio tcsnmy failure experience careers creativity innovation collaboration education edutopia 21stcenturyskills communication instruction depth breadth 2008 advice design hiring howto business teamwork success failurerecovery resilience adaptability improvisation interestedness</dc:subject>
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<item rdf:about="http://daringfireball.net/linked/2008/11/15/sitzfleisch">
    <title>Daring Fireball Linked List: Sitzfleisch</title>
    <dc:date>2008-11-15T23:08:50+00:00</dc:date>
    <link>http://daringfireball.net/linked/2008/11/15/sitzfleisch</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Tying together yesterday’s link to Brent Simmons’s advice for would-be indie developers (“You need to wear out that chair and then buy a new one and then wear out that one”) and the previous link to Malcolm Gladwell’s conclusion that it is perseverance and above all else extraordinary amounts of practice that separates the great from the not-great, is the wonderful German word sitzfleisch: The ability to endure or carry on with an activity."
]]></description>
<dc:subject>perseverance johngruber coding malcolmgladwell greatness success tcsnmy depth endurance german words language depthoverbreadth</dc:subject>
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<item rdf:about="http://www3.moe.edu.sg/bluesky/tllm.htm">
    <title>Ministry of Education Singapore: BlueSky [via: http://learningalternatives.net/weblog/post/433/]</title>
    <dc:date>2008-07-25T06:18:07+00:00</dc:date>
    <link>http://www3.moe.edu.sg/bluesky/tllm.htm</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Teach Less, Learn More is about teaching better, to engage our learners and prepare them for life, rather than teaching more, for tests and examinations."
]]></description>
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</item>
<item rdf:about="http://blogs.salon.com/0002007/2007/10/02.html">
    <title>How to Save the World: PODCAST #1: An Interview with Chris Corrigan</title>
    <dc:date>2007-10-19T12:16:34+00:00</dc:date>
    <link>http://blogs.salon.com/0002007/2007/10/02.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["the more you let go of inappropriate control the easier things get...We [society] feel the need to be in control of our children's education...having a much more interrelated experience of the world is our [unschoolers] approach"
]]></description>
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