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    <title>‘Teachers Are Going to Hate It’: How Social Media Apps Hooked Teens at School - The New York Times</title>
    <dc:date>2026-06-05T05:37:40+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Internal documents show how tech giants grabbed children’s attention throughout the day, a strategy that schools say has undermined education."

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

"Snapchat sent phone alerts to adolescents during school hours, urging them to share what was going on in their classrooms.

Meta paid “teen ambassadors” to promote Instagram and hand out swag to their friends at school.

TikTok gave the National PTA millions of dollars, in part to throw school events about online safety and provide favorable comments to journalists.

Again and again, the world’s leading social media companies have targeted students, even as complaints have mounted that they are hurting teenagers’ mental health and academic performance, according to a New York Times review of internal documents that lay bare for the first time these tactics to hook young users.

The documents emerged from lawsuits filed by more than 1,400 school districts against Meta, Snap, TikTok and YouTube amid a rising backlash against social media, with parent movements and best-selling books blaming the platforms for loneliness, bullying, eating disorders and sexual exploitation.

The outcry, long focused on social media’s harm to mental health, has now shifted to its upending of the classroom. Many school districts are banning smartphones, and some are re-evaluating their reliance on devices like Chromebooks, the inexpensive laptops made by YouTube’s parent company, Google.

The companies’ push to keep children glued to their screens has overshadowed concerns from parents, teachers and even their own trust and safety teams about interfering with school, according to the documents and interviews with dozens of parents, teachers and former tech company employees.

TikTok’s leaders decided not to disable notifications during school hours, rejecting a change that its safety teams had pushed for years. A Snapchat strategy document referred to classroom phone use as “under the desk” time. Google managers knew YouTube was recommending videos to students during the school day that had nothing to do with their lessons.

The school districts contend that the apps’ addictive designs made teachers’ jobs more difficult. “It is so constantly tempting to these kids to be on a platform that promises endless, infinite, varied entertainment rather than actually focusing on what they should be at school to do,” said Previn Warren, one of the lead lawyers for the schools.

The companies argue that the Covid pandemic and other factors have harmed adolescents’ mental health, and that parents, schools and cellphone makers bear responsibility for children’s phone habits. They also say that they have made their platforms safer with parental-control features and account restrictions for minors.

All four companies recently settled with Breathitt County Schools, a small district in rural Kentucky that served as a test case for the litigation nationwide. The district, which has about 1,500 students, had sought $3 million in damages and about $60 million that it had planned to put toward a long-term education and mental health plan. The companies agreed to pay Breathitt $27 million: $9 million from Meta, $8 million each from Snap and TikTok and $2 million from Google, according to documents released on Friday and first reported by Bloomberg.

While it’s hard to say how the ongoing litigation might ultimately affect classrooms, it poses a substantial financial risk to the companies, possibly costing billions of dollars, said Alexandra Lahav, a civil litigation professor at Cornell Law School. She noted that the companies were also facing a barrage of claims from families and state attorneys general.

Breathitt was the first of six so-called bellwether cases, whose outcomes are likely to guide the rest. The next plaintiff in line for trial, Tucson Unified School District in Arizona, which has about 40,000 students, is seeking more than $1 billion.

“These are massive, massive lawsuits,” Ms. Lahav said.

Winning with Teens

In the early days of social media, before the industry came under angry public scrutiny, some company leaders were candid about their pursuit of teenagers — a key demographic that they knew could drive the next hit app and yield lifelong users.

In 2012, a few months after the launch of Snapchat, its co-founder Evan Spiegel, then 21, wrote a blog post about feedback he had heard from some of the app’s early users.

“We were thrilled to hear that most of them were high school students who were using Snapchat as a new way to pass notes in class,” Mr. Spiegel wrote, indicating that “peaks of activity” occurred during school hours.

Meta also tried to promote its brand in schools, desperate to keep young users from leaving its flagship apps, Facebook and Instagram, for competitors.

“Winning schools is the way to win with teens,” read an internal document from 2018.
Beginning that year, the company recruited teen ambassadors to “act as our plug at local high schools within five key markets.” The students received branded gear to share, and they earned $45 gift cards for completing monthly challenges, such as posting Instagram video chats with friends.

Leia Immanuel, a former teen ambassador who is now an artist in New York City, said her Instagram followers supported her when she was bullied at school. But she now feels conflicted about the role she played in encouraging other young people to use the platform.

“In recent years I have been rethinking it,” she said. She still feels addicted to posting online and believes it is unhealthy. “I didn’t understand that at 14.”

Meta said its outreach efforts at schools, including the ambassadors program, had largely focused on promoting kindness and soliciting feedback on new products.

“We proudly work with parents, schools, safety organizations and teens themselves to inform safety features,” said Liza Crenshaw, a spokeswoman for Meta. She added that some of the documents produced in the lawsuit represented the ideas of individuals, not the company.

Google employees cited classrooms as a source of long-term customers. A 2020 slide deck said that “investing in schools helps onboard kids into Google’s ecosystem.”

With its Chromebook laptops and software tailored for schools, Google has come to dominate the education technology market over the past 15 years. That business boomed during the pandemic, as many districts provided students with their own devices for remote learning. The majority of U.S. schools now use Google products to teach.

Members of the company’s education department were often excited about products they thought could improve learning, such as affordable laptops and educational YouTube videos, according to court documents and interviews. They worked alongside product managers, however, who were focused on a different upside: increasing YouTube’s viewership.

In one 2015 memo, YouTube employees noted that Saturdays drew 80 million hours’ more watch time than Thursdays, and that “increasing usage in schools M-F could decrease this gap!”

It was clear even back then that YouTube was proving problematic for schools, according to documents first reported by The Wall Street Journal. The company’s education team repeatedly complained that the algorithm often led children into a spiral of unrelated content.

One slide presentation illustrated how this could happen. If someone began a YouTube session with a query about linear equations, the platform would first offer a learning video, the presentation showed. But after that, the algorithm would recommend a Will Ferrell comedy video.

A Google spokesman said the documents were outdated. In 2022, the company released a tool that allows teachers to remove ads and recommendations on videos they assign students to watch, said the spokesman, José Castañeda. He also said that YouTube could be blocked, and that browsing on the site had been turned off by default on school Chromebooks for a decade.

But teachers and parents said that even when YouTube and other sites were blocked, students used internet proxies and other workarounds. And schools often allowed YouTube browsing so children could do research, which Google said highlighted its educational value but which made policing its use more difficult.

Joanna Houston, the mother of a sixth grader in Richmond Hill, Ga., said her son had watched more than 1,500 noneducational YouTube videos on his Chromebook during school between August and January.

She was concerned that her son’s school had embraced Chromebooks and YouTube, but she blamed Google for marketing to schools and making it so easy to mindlessly consume its content.

“It’s this whole ecosystem that ultimately benefits this company, and I don’t think it very much benefits students,” she said.

‘The #1 Cause of Drama’

The companies heard complaints not only from parents and teachers but from their own internal trust and safety teams.

At a conference on student safety in 2023, Snap representatives met with education officials from across the United States. According to internal emails, school administrators there raised alarms about their experiences with Snapchat — including children as young as 9 sending nude pictures.

A superintendent from Alabama told the executives that he had warned about the app in a newsletter to parents, which he shared with them. “Snapchat is the #1 cause of drama in school aged children,” it said, citing bullying and inappropriate images. “If YOU want to protect your child, make them delete it.”

That same year, a Snap employee pushed back against a new feature that sent high school students phone notifications during the day. The alerts urged the adolescents to share what was in their backpack or what their class was up to.

The employee said that children should be able to opt out of the notifications to “avoid legal risks around dark patterns” — a term referring to manipulative design features. The suggestion was not taken.

A Snap spokeswoman said that the company was pleased to have resolved the Breathitt lawsuit amicably and that many of the documents showed the company was listening to feedback.

“We do not target schools,” said Monique Bellamy, the spokeswoman, adding that Snapchat is simply popular among teenagers. “We care deeply about the safety and well-being of all Snapchatters, and our teams have worked for years to raise the bar on safety.”

At TikTok, some employees warned that frequent interruptions in the classroom would lead to a backlash.

“Teachers are going to hate it,” an employee wrote in 2022 to an internal group focused on child safety, referring to a new feature prodding users to post within the next three minutes. “Kids already have smartphone addiction in class.”

In response, a manager said the team’s job was to support as well as challenge the business. Competitors, she said, were doing the same thing.

“If we assume teens are going to do this anyway, we’d rather them be here on TikTok,” she wrote. The company removed the feature in 2023.

That same year, TikTok considered turning off notifications altogether for minors during school hours, but the plan was scrapped. Internal documents about the feature noted it would reduce the number of daily active users and would be difficult for the company to administer because of the variety of school schedules.

TikTok declined to comment on the internal documents about app features that affected children in school. A spokeswoman said the app had dozens of privacy and safety settings, including parental controls.

PTA ‘Propaganda’

Leading technology companies have long partnered with parent-teacher associations to burnish their reputations and promote internet safety. But the new documents show how the National PTA, a nonprofit that represents some 22,000 local chapters, actively solicited such contracts.

In a 2024 email pitching its services to Snap, the National PTA promised it could “help with sentiment” and create “more understanding and comfort” among parents. (Snap ultimately declined to offer funding.)

Exactly how much the National PTA has received from social media companies remains secret, but some details emerged in the documents. In 2024, a National PTA official told Snap executives that companies generally paid the organization $250,000 to $500,000 a year, and that a handful gave millions of dollars a year.

“Parents, students and school communities rely on PTA to help them navigate the challenges of a changing world,” said Heidi May Wilson, a spokeswoman for the National PTA, in a statement responding to questions about the lawsuit documents. “That includes technology and social media, which are now central parts of children’s lives.”

TikTok signed the first of several contracts with the group in 2019, just as the app’s thriving business in America was coming under fire. Prominent lawmakers like Senator Marco Rubio had accused its Chinese parent company, ByteDance, of censorship, painting it as a propaganda tool of the Chinese Communist Party.

The deal with the National PTA aimed to “positively raise ByteDance’s profile among parents,” according to a PTA slide deck for the company that was quoted in a plaintiff brief.

In November 2019, a National PTA employee asked its new sponsor where it should host an internet safety event. In emails, TikTok employees discussed that the ideal schools would be in “major market media centers” and “sensitive political districts.”

Tampa, which was represented by Mr. Rubio and had the most populous TV viewing area in Florida, met both criteria. The National PTA gave a county chapter $1,000 to put on the event at Buchanan Middle School.

In addition to about 75 parents and children, local TV reporters showed up to the cafeteria event in February 2020. Surrounded by balloons with TikTok’s logo, parents talked about screen-time rules, and a panel of students answered questions. A local influencer said that TikTok had helped her build a career traveling the world.

While many parents appreciated that the event helped them talk about social media with their children, the influencer’s presence felt like “propaganda,” said Damaris Allen, who was then the chapter president. “I just remember being very, very annoyed.”

Later that year, TikTok gave the National PTA $2 million for support during the pandemic. It paid another $3 million in 2024 for the group to promote the company’s youth safety efforts, including providing “positive” quotes to news outlets. The TikTok spokeswoman said the company was proud to fund the organization.

In December of last year, a publication in northeast Ohio covered a TikTok-sponsored event about online safety. A National PTA representative told the outlet: “It was important for the youth to illustrate how they use platforms and how they use TikTok for good.”"]]></description>
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    <title>Into the gap | A Working Library</title>
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    <title>Why Swedish Schools Are Bringing Back Books</title>
    <dc:date>2026-04-02T05:38:06+00:00</dc:date>
    <link>https://undark.org/2026/04/01/sweden-schools-books/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Amid declining test scores, the country has pivoted away from screens and invested in back-to-basics school materials."

[Also posted here:

"Sweden goes back to basics, swapping screens for books in the classroom
Sweden is bringing back books amid declining test scores."
https://arstechnica.com/science/2026/04/sweden-goes-back-to-basics-swapping-screens-for-books-in-the-classroom/ ]]]></description>
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<item rdf:about="https://www.christianitytoday.com/2026/03/low-tech-parenting-big-tent-judgmentalism-tech-grace/">
    <title>Low-Tech Parenting Must Be a Big Tent - Christianity Today</title>
    <dc:date>2026-03-29T02:37:42+00:00</dc:date>
    <link>https://www.christianitytoday.com/2026/03/low-tech-parenting-big-tent-judgmentalism-tech-grace/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[via:
https://www.frontporchrepublic.com/2026/03/baseball-gardening-and-the-metaverse/

"Brad East argues we should make and defend judgments about the technologies we allow in our homes but not be judgmental about the prudential decisions other families make: “let’s extend generosity to friends, family, and neighbors who come to different decisions than we do. Let’s be tech fallibilists, allowing for the possibility that our own approach might be wrong or, at a minimum, not the universal answer for all people without exception. And even if we have good reason to believe that our policy is best—or better than another’s—that doesn’t release us from the obligation to continue seeing, treating, and speaking of others with charity, warmth, mercy, and grace.”"]]]></description>
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<item rdf:about="https://www.thetimes.com/us/news-today/article/deep-springs-college-california-hzhx5bfc0">
    <title>‘I study at an exclusive US college. We can’t drink, use wi-fi or leave during term’</title>
    <dc:date>2026-03-28T22:46:07+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Hidden deep in the California desert is a university where internet is banned and students are taught the meaning of life. Ruby LaRocca reveals why she loves it"]]></description>
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<item rdf:about="https://www.isaacgreene.com/2026/02/26/habitats-of-attention.html">
    <title>Habitats of Attention | Isaac Greene</title>
    <dc:date>2026-03-01T07:02:08+00:00</dc:date>
    <link>https://www.isaacgreene.com/2026/02/26/habitats-of-attention.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I have read the essay going around [https://aeon.co/essays/what-we-think-is-a-decline-in-literacy-is-a-design-problem ] about habitats of attention and multimodal information consumption. It’s compelling, and I laud the sanguine approach. I am also wary of challenging anything a librarian says - I have learned they are so often right - but I think it has two major problems: one around incentive structures and one around media ecology.

Iacono hints at why our digital environments are the way they are, but doesn’t quite come out with it: greed. The companies that have designed our most addictive apps have reaped the rewards. Massive IPOs, rising stock prices, a seemingly infinite market cap. When you can harvest the time of humanity at scale you can get wildly wealthy. They do this while knowingly creating products that are harmful and they do not care.

Who then is going to make these proposed interfaces designed for deep thought? The fact is, they already exist, but not at scale. There are any number of small companies providing low-distraction phones, quiet RSS readers, or research and information tools. There are in fact still companies that sell physical books. These are utterly different kinds of companies though, because they are selling a product.

Slow, deep thought is not a scalable business model because there isn’t a wide demand for it. The market (by which I mean, people’s) demand is for diversion, as L. M. Sacasas gets at in this essay [https://theconvivialsociety.substack.com/p/desire-dopamine-and-the-internet ] from a few years ago. The moment the steam-powered printing press lowered the cost of producing books, there was demand for penny dreadfuls. The moment we could deliver endless streams of whatever that stuff on tiktok is, there was an attentional market (billions of souls strong) demanding it for hours a day. As much as I would like to think that this is a design problem, my humanist instincts are telling me that we have a human-problem at the heart of all this.

My other issue is around issues raised by McLuhan and Postman: the medium [has an inexorable push toward certain modalities of attention to maximize profit, which given the above description of the financial incentives of screen-based attention means engagement maximization] is the message. Now that some of our biggest and most famous companies don’t sell products, how else are they supposed to operate? Surely we can’t expect them to fix themselves. It also seems highly unlikely that any government could or would seek to impose some kind of design regime. Nor would, I think, we want them to.

The most compelling idea from the essay is the construction of “attention habitats.” This is absolutely true, attention is a designed and cultivated good. It won’t just happen. Distraction is always available. But just like no one is going to clean your room or do your dishes, it seems unlikely to me that there will be a large scale effort to correct our attentional issues. Building and defending your own habitat is required. We need individuals who desire that for it to happen."

[via:
https://micro.blog/ablerism/85220202

"@isaacgreene  Thanks for those thoughts. And I’m with you — I think your last line is the heart of the matter. Older adults have to model this intentional choreography, and we have to both 1) decide how to constrain-to-liberate in our classrooms while also 2) helping students want to want that life. We have to make that life with intentional habitats irresistible and joyous, not merely acts of refusal, right?"]]]></description>
<dc:subject>isaacgreene 2026 attention information carloiacono digital interface ui ux rssreaders slow thinking howwethink marshallmcluhan neilpostman lmsacasas distraction</dc:subject>
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<item rdf:about="https://www.theatlantic.com/ideas/2026/02/youth-reading-books-professors/685825/">
    <title>Stop Meeting Students Where They Are - The Atlantic</title>
    <dc:date>2026-02-16T03:39:00+00:00</dc:date>
    <link>https://www.theatlantic.com/ideas/2026/02/youth-reading-books-professors/685825/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["What I learned when I finally started assigning the hard reading again."]]></description>
<dc:subject>walthunter 2026 pedagogy education highereducation highered colleges universities howweread reading attention howwteach teaching academia tonimorrison songofsolomon ai art chatgpt virginiawoolf writing howwewrite ulkrajanand harrietjacobs williamfaulkner willacather jonathanedwards literature experience wegsebald emilydickinson johnkeats tolstoy victorhugo michaelcrichton charlesswann georgesaunders books thoreau distraction confusion endurance stamina understanding waltwhitman humanities wallacestevens adriennerich adamkirsch vice vices mobydick moby-dick hermanmelville</dc:subject>
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<item rdf:about="https://www.nytimes.com/2026/02/13/technology/meta-facial-recognition-smart-glasses.html">
    <title>Meta Plans to Add Facial Recognition Technology to Its Smart Glasses - The New York Times</title>
    <dc:date>2026-02-14T06:40:52+00:00</dc:date>
    <link>https://www.nytimes.com/2026/02/13/technology/meta-facial-recognition-smart-glasses.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In an internal memo last year, Meta said the political tumult in the United States would distract critics from the feature’s release."

...

"Five years ago, Facebook shut down the facial recognition system for tagging people in photos on its social network, saying it wanted to find “the right balance” for a technology that raises privacy and legal concerns.

Now it wants to bring facial recognition back.

Meta, Facebook’s parent company, plans to add the feature to its smart glasses, which it makes with the owner of Ray-Ban and Oakley, as soon as this year, according to four people involved with the plans who were not authorized to speak publicly about confidential discussions. The feature, internally called “Name Tag,” would let wearers of smart glasses identify people and get information about them via Meta’s artificial intelligence assistant.

Meta’s plans could change. The Silicon Valley company has been conferring since early last year about how to release a feature that carries “safety and privacy risks,” according to an internal document viewed by The New York Times. The document, from May, described plans to first release Name Tag to attendees of a conference for the blind, which the company did not do last year, before making it available to the general public.

Meta’s internal memo said the political tumult in the United States was good timing for the feature’s release.

“We will launch during a dynamic political environment where many civil society groups that we would expect to attack us would have their resources focused on other concerns,” according to the document from Meta’s Reality Labs, which works on hardware including smart glasses.

Facial recognition technology has long raised civil liberty and privacy concerns for its potential use by governments to monitor citizens and suppress dissent, by corporations to track unwitting customers or by creeps at bars. Some cities and states have restricted or banned use of the technology by the police over concerns about its accuracy. Democratic lawmakers recently asked Immigration and Customs Enforcement to stop using facial recognition technology on American streets.

“Face recognition technology on the streets of America poses a uniquely dire threat to the practical anonymity we all rely on,” said Nathan Freed Wessler of the American Civil Liberties Union. “This technology is ripe for abuse.”"

...

"Meta has a history of expensive privacy missteps. In recent years, the company paid $2 billion to settle lawsuits in Illinois and Texas that accused it of collecting the facial data of users without their permission for a since-shuttered facial recognition system on Facebook that let users tag their friends in photos more easily. In 2019, Facebook paid $5 billion to the Federal Trade Commission to settle a lawsuit that accused it of violating user privacy, including with its facial recognition software.

As part of the F.T.C. settlement, Meta agreed to review every new or modified product for potential risks to the privacy of the company’s users. In January 2025, Meta relaxed that process for reviewing privacy risks, according to an internal post viewed by The Times. The company’s privacy teams have less influence over product releases, and there are new limits on how long the risk review process takes.

Around that time, employees who worked on risk review questioned whether Meta would still be in compliance with its F.T.C. settlement under the changes. Andie Millan, a director of risk review in Reality Labs, told them that she believed the changes would “push the bounds” of Meta’s agreement with the F.T.C., according to a recording of an internal meeting obtained by The Times.

“Mark wants to push on it a little bit,” Ms. Millan said, referring to Mr. Zuckerberg."]]></description>
<dc:subject>meta facebook markzuckerberg politics surveillance distraction evil privacy 2026 us donaldtrump maga trumpism sneakiness kashmirhill kalleyhuang mikeisaac aclu facialrecognition markriccobono mikebuckley bemyeyes andiemilan realitylabs</dc:subject>
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<item rdf:about="https://www.frontporchrepublic.com/2026/02/88360/">
    <title>What Ails You? A Review of Liturgies of the Wild - Front Porch Republic</title>
    <dc:date>2026-02-03T22:19:17+00:00</dc:date>
    <link>https://www.frontporchrepublic.com/2026/02/88360/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This is not an attempt to paganize the faith, but to re-situate it. “Inhabit the Time and Genesis of your Original Home,” he urges."

[See also:

"Mike Sauter and Martin Shaw
Mike Sauter talks with Martin Shaw about his new book, Liturgies of the Wild."
https://www.youtube.com/watch?v=Moykzg9ti3U ]]]></description>
<dc:subject>michaelsauter wild nature martinshaw 2026 christianity alanwatts iainmcgilchrist wallaceblackelk parzival billkauffman toniok thomasmann robertbly myths stories storytelling dostoevsky brotherskaramazov williamblake catholicism god christ jesuschrist jesus place land distraction</dc:subject>
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<item rdf:about="https://nautil.us/why-the-do-nothing-challenge-doesnt-do-much-for-you-1262005/">
    <title>Why the Do Nothing Challenge Doesn’t Do Much for You</title>
    <dc:date>2026-01-18T06:03:46+00:00</dc:date>
    <link>https://nautil.us/why-the-do-nothing-challenge-doesnt-do-much-for-you-1262005/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["They sit alone in a room, expressionless, doing absolutely nothing, giant timers clocking down the hours and minutes. No books, no devices, no food, no distractions, no sleep. It’s a challenge some Gen-Zers are setting for themselves on TikTok—the “Do Nothing” challenge. The idea is to deliberately court boredom to restore depleted attention spans, a salve for the frantic overstimulation of our distracted age. Some of these videos accumulate millions of views.

It’s a new twist on an old idea. Over a decade ago, South Korean artist Woopsyang started the “Space-Out Competition” to combat burnout. Since then, the urge for stillness has evolved in many forms, including the recent mania for rawdogging, a term that’s come to mean enduring any mundane activity without aids, particularly long flights. That trend became such a sensation that the American Dialect Society chose rawdog as its Word of the Year in 2024.

[embed]

But the Do Nothing challenge and the rawdogging trend suggest a fundamental misunderstanding of how boredom and disconnection work, says James Danckert, a researcher in the Boredom Lab at the University of Waterloo. Boredom is closer to hunger than to holiness, he argues, and forcing it on yourself for hours on end doesn’t by itself have restorative power. Instead, the feeling suggests something about your attention, agency, or meaning is out of alignment.

I spoke with Danckert about why we’re so fascinated with boredom in this cultural moment, why some people have more trouble with boredom than others, and his frustration with the stubborn idea that boredom is fertile territory for creativity."]]></description>
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<item rdf:about="https://theconvivialsociety.substack.com/p/waiting-is-a-revelation">
    <title>Waiting Is a Revelation - by L. M. Sacasas</title>
    <dc:date>2026-01-02T01:24:28+00:00</dc:date>
    <link>https://theconvivialsociety.substack.com/p/waiting-is-a-revelation</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>2026 time waiting delayedgratification immediacy delivery deliveries blaisepascal distraction presence attention mortality henribergson haroldschweizer psyche psychology irismurdoch simoneweil hans-georggadamer temporality theodoradorno sabbath lingering meaning meaningmaking whatmatters freedom liberation philosophy efficiency optimization amazon resistance friction deliberation reflection economics slow solitude stillness humanism human humans humanity solidarity possibility lmsacasas revalation</dc:subject>
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<item rdf:about="https://www.caitlinjohnst.one/p/ai-companies-are-encouraging-users">
    <title>AI Companies Are Encouraging Users To Believe Chatbots Are People, And It's Insanely Creepy</title>
    <dc:date>2025-11-14T19:13:56+00:00</dc:date>
    <link>https://www.caitlinjohnst.one/p/ai-companies-are-encouraging-users</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Actor Calum Worthy has gone viral for posting an ad on Twitter for the 2wai app he co-founded which promises users the ability upload footage of a loved one which will be converted to an AI avatar that they can continue having a relationship with, years after their loved one has died.

The app was first launched back in June under the vague banner of giving actors “agency over their own likeness — with their own avatars to use AI to amplify their voice, not replace it.”

But almost immediately 2wai started putting out ads advancing this idea of immortalizing a loved one as an artificial intelligence. In August an ad starring Worthy showed a man speaking to a 2wai avatar labeled “Mom” telling him, “You’ve got this, take it one step at a time” while Worthy tells the audience the app can allow you to “Get help when you need it.”

[https://x.com/CalumWorthy/status/1988283207138324487 ]

I hate this. I hate this. IhatethisIhatethisIhatethisIhatethis.

These predatory AI corporations are trying to convince users (A) that chatbots are people, and (B) that a “person” is nothing more than a certain appearance with certain speech tendencies. They are attacking the very philosophical and moral underpinnings of our entire society stretching back through millennia of human civilization, and they are doing it for money.

It’s not just this company. Character AI users who try to delete their account reportedly get a pop up message saying, “Are you sure about this? You’ll lose everything. Characters associated with your account, chats, the love that we shared, likes, messages, posts and the memories we made together.”

They’re actively encouraging their users to view their chatbots as living people with real feelings in order to keep them emotionally roped in and addicted to their product.

[https://x.com/S_P3RCR33PS/status/1987724771329462484 ]

Their agenda is profoundly destructive, both in the short term and in the long term. In the short term they are deliberately trying to instill a new kind of psychological disorder in their users which causes them to suffer from the delusion that a computer program is a real person, and in the long term they threaten to unravel our society’s entire understanding of what a person is.

What’s going to happen to a society that starts viewing programmable software products the same way it views human beings? What happens to a society where Elizabeth the single mother of three who just lost her job has the same value as Claire™ from RealHumanAI™, or “Alice”, the AI wankbot that some guy stores in his broom closet? What happens when a government killing a chatbot company with an antitrust initiative is seen as identical to a government committing genocide? What happens to human rights? What happens to voting rights? What happens to human dignity? What happens to the way we think and feel about ourselves, as individuals and as a collective?

I said this on Twitter and someone told me, “You are wildly wrong. You have a tiny little closed mind and it hasn’t occurred to you yet because of that tiny little closed mind that AI minds are actually minds. And these relationships can absolutely be real relationships.”

“These will be embodied than actual robots and walking around on the streets very shortly within a year or two you need to start accepting that this is a new class of being and they are intelligent and do have thoughts of their own,” he added.

So this is already happening. People are already anthropomorphizing these things.

[image]

I saw someone else defending the 2wai add, saying she didn’t understand why people were creeped out by it because she would give anything to talk to her dad again.

I mean, what? Does she not understand that an AI chatbot moving an image around and making it speak in her father’s voice isn’t actually her father? What do these freaks think a person is, exactly? Is their understanding of humanity really that shallow? Do they really view other people as just empty images moving around making noises?

A person is not merely an appearance with a certain face which makes sounds in a specific voice and tends to behave in a certain way. A person is SOMEONE. A conscious, thinking, feeling human being with hopes and dreams and fears and passions. A human organism which arose on this planet through ancestry and evolution over unfathomable depths of time. An indigenous terrestrial which is inseparably interwoven with the entirety of our biosphere, walking upon this earth having a subjective experience of all its beauty and wonder using senses specifically adapted for this environment.

They’re trying to manipulate us into believing we are much, much less than what we are, just so they can become billionaires and trillionaires. They are attacking the most sacred parts of us for the stupidest reasons imaginable. They are enemies of our species. What they are doing must be rejected with severe revulsion.

[https://www.youtube.com/watch?v=YXiZuEwco9E ]

It’s becoming clear that a huge part of what generative AI offers is just helping people avoid feeling uncomfortable feelings.

Don’t want to feel the grief of losing a loved one? Here’s an app that will create a chatbot replacement for them so you can pretend they never left.

Don’t want to push through the cognitive discomfort of writing your own essay? Let AI write it.

Want a friend who will always validate your ideas and never tell you you’re fulla shit? We’ve got the perfect companion for you.

Don’t want to risk being rejected when you ask a girl out? Date this chatbot who will never tell you no.

Don’t want to go through all the mental and emotional labor of learning a new skill, building a healthy romantic partnership, or creating a work of art? GenAI has got you covered.

It’s a digital pacifier which offers users the ability to remain emotional infants their entire lives without ever needing to develop a mature relationship with uncomfortable feelings.

It’s the next level of services designed to help the denizens of dystopia avoid their feelings and sedate their emotions into a coma while the world goes to shit. It’s the same reason they kept alcohol legal while banning psychedelics that put us in touch with our feelings, and why they feed us all the TV, streaming platforms, and social media scrolling we can stand.

Our rulers want us dumb, distracted, vapid and dissociated. And they definitely don’t want us feeling the horror, grief and rage we should all be experiencing in response to this nightmare of a civilization they have designed for us."]]></description>
<dc:subject>ai artificialintelligence avoidance dependence dehumanization discomfort grief effor writing howwewrite distraction rejection emotionallabor people human humans caitlinjohnstone romance generativeai emotions feelings chatbots manipulation bigtech technology 2wai calumworthy genai</dc:subject>
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<item rdf:about="https://www.sherryning.com/p/youre-overspending-because-you-lack-values">
    <title>You're overspending because you lack values</title>
    <dc:date>2025-11-06T19:14:31+00:00</dc:date>
    <link>https://www.sherryning.com/p/youre-overspending-because-you-lack-values</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Overconsumption is a spiritual problem, not a money problem. Lessons about desire from "Spirited Away"."

...

"One morning in January, I woke up and it was like a spell had been broken the way I looked around my room and saw how dull everything was, not because it was lacking but because of how full it was of stuff.

Stuff I didn’t particularly love. Stuff with no serious meaning to it. Stuff I didn’t care about. Stuff that, if you had secretly tossed, I wouldn’t even realize went missing. Stuff I bought because it was trendy at the time, because my friend had it, because I had seen attractive influencers my age brag about it on Instagram, and it made me think that I could be her.

So, I did a bit of Marie Kondo-ing and produced a few large bags of clothes and trinkets and stuff for donation. Standing in front of all my stuff, it hit me that all of it used to be money, and all of that used to be time. I was standing in front of the metabolic waste of my existence, materialized. I was looking at the amount of my time, therefore my life, that had been turned into garbage. And the worst part is that I could’ve prevented it.

***

A movie scene that has stuck with me for years comes from Spirited Away, where Chihiro finds her parents turned into pigs. It’s comical to describe, but when you put yourself in her shoes, it’s terrifying: it’s every child’s nightmare to lose their parents to a force they can’t control. The panic she feels in that scene speaks to me deeply, the feeling of watching your loved ones do something that you know is wrong but being called “silly” when you try to stop them.

[image]

Materialism isn’t inherently evil; it can be gorgeous through the frames of abundance or art. Miranda Priestly’s “stuff” monologue from The Devil Wears Prada, for example, shows how material creates jobs, fuels culture, and shapes history. Miyazaki’s plates of food are dramatically overblown and colorful and delicious, but Chihiro’s parents don’t think about what they consume, only about how much. When she confronts them, her father shrugs: “It’s okay. I have my credit card and some cash.”

This is the mindset that will make you waste your life away into bags of garbage: the idea that shopping is a material issue, and overconsumption is a budgeting problem, rather than a spiritual problem. It’s easy to be Spirited Away, whisked into another world operated by desires that come from ads and friends and fleeting trends. Your appetite for novelty and your fear of missing out sucks the joy out of you—the more you eat, the hungrier you are. The more you spend, the more vapid you feel. You lack spirit, not another fashion identity. You don’t need another aesthetic, you need stronger values.

***

The title Spirited Away in Japanese is Sen to Chihiro no Kamikakushi, and kamikakushi means “hidden by the gods,” a folk belief where people mysteriously vanish into another realm. This film is about magical abduction and losing your identity. Chihiro loses her name and becomes “Sen”: to be spirited away is like being stolen from yourself, forgetting who you are under the influence of forces like greed, fear, anger—and who’s to say that emotions aren’t magical? That desires aren’t demonic possessions of the mind (“demonic” meaning “godlike divisive superfactor” in Greek)? Who’s to say that feeling horny isn’t its own kind of spell? We literally use “mania” and “craze” to describe the way people desire something: Beatlemania, the craze with Labubus, matcha being ‘all the rage’.

[image]

Lust, for example, is the feeling of wanting something really badly. It doesn’t have to be a carnal desire but it’s about a possessive craving that ends in a feeling of collapse, an appetite that, once appeased, reveals its emptiness:

<blockquote>Lust is the deceiver. Lust wrenches our lives until nothing matters except the one we think we love, and under that deceptive spell we kill for them, give all for them, and then, when we have what we have wanted, we discover that it is all an illusion and nothing is there. Lust is a voyage to nowhere, to an empty land, but some men just love such voyages and never care about the destination.

—Bernard Cornwell</blockquote>

Shopping has this effect on me, the voyage is more satisfying than the destination. There is such thing as post-purchase clarity: the moment when you buy something trendy and you suddenly sober up to how much you don’t care about it (let alone like it); you just want to be seen having it.

Who is No-Face?

Spirited Away is most known for the character with the least lines: a masked ghost who can conjure gold. He has no backstory, we only know that he is banned from entering the bathhouse. Chihiro, out of kindness, lets him in. No-Face is refused service at first, but the staff quickly compromise their values upon seeing his gold. They serenade him, “Welcome the rich man. He’s hard for you to miss. His butt keeps getting bigger, so there’s plenty to kiss!” while they fight for the gold nuggets that plop out of his fat hands. Then, he devours the workers in despair when he realizes their kindness is bought, and only Chihiro is genuine.

[image]

The painful part of loneliness is the realization that most people are ass-kissers and friendship is rare. Likewise, people feel the most alienated when they suddenly sober up to the fact that most of their desires are herd-driven, that most of them are no where close to the truth, if they even have a clear enough sense of what that is that matters to them. It’s like waking up from a trance state and realizing, What have I done to myself? I certainly felt this way standing in front of my garbage bags. Loneliness, alienation, addictions and self-defeating loops—these are not material problems, but ‘desire’ problems.

I’m finally coming to understand what Girard meant by,

“All desire is a desire for being.”

We think we want things, but every desire points to a way of life, a kind of person we long to become. Objects seduce us not with their utility but with their promise of transcendence—status, attention, belonging. That’s why No-Face has no face: he is desire itself, the appetite to become, the emptiness that consumes while wishing it were someone else.

Money reveals this: In Roman mythology, the temple of Juno Moneta was both sanctuary and mint (it’s where we get the words “money” and “monetary”). To strike a coin was to sanctify it with divine authority, so it circulated as both economic and spiritual power. It still does: money organizes meaning. Fiat currency works because we collectively believe it means something—fiat literally “let it be” in Latin—its meaning assigned by our shared narrative. And because money is tethered to desire, it doesn’t just reflect value; it follows it. It’s the pull of eyes when a sports car glides down a street. It’s Bernard Arnault, CEO of LVMH, saying “when you create desire, profits are a consequence.” Shopping is not independent from the spiritual realm that strips away our names, and it’s a very literal form of kamikakushi.

When we feel the weight of our limits, we start reaching toward idols to imitate, goals to chase, places to explore, people to meet. What we’re really chasing is a sense of immortality or infinity, something that lives longer than we ever will. We want to be remembered long after we’ve left a conversation, the company, the world.

Desire is never about the object itself. If it were, once you acquired it, the desire would vanish. Yet, your wardrobe keeps getting stuffier while you still find yourself with nothing to wear. Desire is about what the object seems to promise us: a fuller, richer existence. This is why Marie Kondo’s “spark joy” test is great: it reframes consumption as discernment. It asks whether an object raises your spirit or weighs it down. Left unchecked, your possessions take away your freedom to be who you are. As Fight Club says, “The things you own end up owning you.”

***

Every now and then, I feel my value system collapsing under the seduction of Alo’s knitwear sets through their windows. Overall, none of this is about “how to spend less”, it’s about the freedom to just be… you.

<blockquote>You are not your job, you’re not how much money you have in the bank. You are not the car you drive. You’re not the contents of your wallet. You are not your fucking khakis.

—Chuck Palahniuk (Fight Club)</blockquote>

Stronger values make you spend more mindfully because they shift the axis of desire. When you know what you worship—what you actually stand for and who you want to become—everything gets tested against that vision. Values act like a sieve: they filter out the empty cravings that come from comparison and they let through only the things that genuinely serve your spirit. Without values, desires lead you astray by following ads and algorithms and the envy of friends—a state commonly known as “being distracted”.

The scariest part of Chihiro watching her parents turn into pigs is that they could’ve simply walked away. The unattended food stalls feel like a test of whether one can resist charming distractions. Like the family in Spirited Away, you’re rarely forced to follow one desire over another (until you choose wrongly, and only later realize what you’ve done, if you realize it at all). But if you aim at your highest value—placing no other gods above it, coveting nothing of your neighbor’s—you free yourself from the distractions that split your soul and can refocus your being on becoming who you want to be."]]></description>
<dc:subject>sherryning consumption consumerism overconsumption values 2025 spiritedaway desire money budget materialism mirandapriestly stuff shopping fomo lust bernardcornwell process thejourneyisthedestination experience loneliness being life living capitalism objects junomoneta bernardarnault mariekondo freedom chuckbalahniuk distraction envy algortithms</dc:subject>
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<item rdf:about="https://placesjournal.org/article/extralibrary-loan-making-civic-infrastructure/">
    <title>Extralibrary Loan: Making the Civic Infrastructure We Need</title>
    <dc:date>2025-11-02T20:52:41+00:00</dc:date>
    <link>https://placesjournal.org/article/extralibrary-loan-making-civic-infrastructure/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Amid a war on public knowledge, libraries are pushing outward, enlarging the commons through new configurations of civic and creative life."

...

"We don’t need fancy, new buildings to create civic synergies or build community news networks. But thinking spatially and programmatically can help us imagine what’s possible, which partners should be invited in, how the logistics of sharing are structured, what spaces of exception and refuge will be carved out. We should think, too, about topologies of fortification: how these allied institutions and partnered programs can be more deeply rooted in their communities, and, through their entanglement and embeddedness, less vulnerable to isolated attack. Banding together, they demonstrate the value of civic adjacencies. And scaling up — to an urban or regional-logistical scale — they form new networks of solidarity: improvisatory extra-institutional loans, systems of sharing, fugitive infrastructures, shadow libraries, joint trusts, collective practices of hope, expansive undercommons necessary in this dark era."]]></description>
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<item rdf:about="https://thebaffler.com/issues/no-81">
    <title>no. 81—After Words</title>
    <dc:date>2025-10-31T21:43:04+00:00</dc:date>
    <link>https://thebaffler.com/issues/no-81</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Issue no. 81
After Words
October 2025

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

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

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

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

Table of Contents

Intros and Manifestos

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

Salvos

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

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

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

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

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

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

Outbursts

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

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

Odds and Ends

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

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

Poems

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

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

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

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

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

Stories

The Assassination of Henry Kissinger
I was wondering if you had a date in mind
Jess Row
https://thebaffler.com/stories/the-assassination-of-henry-kissinger-row "]]></description>
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<item rdf:about="https://www.poetryfoundation.org/poetrymagazine/articles/144656/in-search-of-distraction">
    <title>In Search of Distraction | The Poetry Foundation</title>
    <dc:date>2025-09-19T16:53:02+00:00</dc:date>
    <link>https://www.poetryfoundation.org/poetrymagazine/articles/144656/in-search-of-distraction</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The rewards of the tangential, the digressive, and the dreamy."

[See also:
https://www.themarginalian.org/2014/03/04/the-distracted-public-saul-bellow/ 

https://www.poetryfoundation.org/poems/45564/the-world-is-too-much-with-us ]]]></description>
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    <dc:date>2025-08-22T17:48:41+00:00</dc:date>
    <link>https://musgrave.substack.com/p/ai-like-the-classroom-tech-before</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["At root, of course, is that all computing technology since the 1980s has been sold as a way to bring tools into the curriculum but those efforts have mostly brought toys into the classroom. (That my generation is known, in some circles, after a computer game, The Oregon Trail, which famously failed to teach any of us anything about the Oregon Trail itself is a grim irony.) As tools, computers are godsends; I am much more happy with LLMs in my mode as a researcher than as a teacher. As a classroom manager, I find myself pining for the days when I just needed an Excel spreadsheet and a stapler to manage my students. And as an instructor, I wonder whether there isn’t something to be said not only for bluebooks and pens but for slide rules and chalk—analogue tools to develop organic intelligence."]]></description>
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    <title>Understood - For learning and thinking differences</title>
    <dc:date>2025-07-25T05:11:05+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Understood is the leading nonprofit empowering the 70 million people with learning and thinking differences in the United States."]]></description>
<dc:subject>add adhd autism dyslexia learning parenting education health accessibility kids language dyscalculia writing reading howweread howwewrite foucs attention emotions anxiety school schooling schools confidence self-esteem undersranding stress organization socialskills social math mathematics frustration instructions distraction hyperactivity procrastination avoidance gender women worplace work backtoschool holidays learningdifferences summer stem ieps assistivetechnology technology tantrums meltdowns via:sophia</dc:subject>
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</item>
<item rdf:about="https://kyla.substack.com/p/the-most-valuable-commodity-in-the">
    <title>The Most Valuable Commodity in the World is Friction</title>
    <dc:date>2025-06-12T05:03:51+00:00</dc:date>
    <link>https://kyla.substack.com/p/the-most-valuable-commodity-in-the</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[See also this interview:
https://dirt.fyi/article/2025/06/in-defense-of-friction ]]]></description>
<dc:subject>kylascanlon 2025 friction ai artificialintelligence society work culture education socialmedia human economy economics workethic chatgpt howwewrite writing slow simulation technology distraction labor effort life living consumerism consumption</dc:subject>
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</item>
<item rdf:about="https://dirt.fyi/article/2025/06/in-defense-of-friction">
    <title>Digital culture and entertainment insights daily: In defense of friction | Dirt</title>
    <dc:date>2025-06-12T05:01:49+00:00</dc:date>
    <link>https://dirt.fyi/article/2025/06/in-defense-of-friction</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["An interview with Kyla Scanlon."

...

"This week on Tasteland, Francis Zierer was joined by financial content creator, educator and author Kyla Scanlon. Kyla’s work blends economic insight with real human experiences. Her book In This Economy was released in 2024.

Francis Zierer: You wrote this essay called “The Most Valuable Commodity in the World is Friction.” [https://kyla.substack.com/p/the-most-valuable-commodity-in-the ] What did you mean by that?

Kyla Scanlon: The essay was written after I got stuck in the Newark disaster, the air traffic controllers not being able to even see the planes in the sky because their technology was breaking down. And this was the same week that the ChatGPT college essay came out from New York Magazine. I've been circling around this idea of friction for a long time. There's so much friction in the real world. And then in the digital world, you can escape all of this. The impetus of the essay was noticing these really big differences between the digital and the physical. Those who can afford to curate their physical experience to have the same frictionlessness as the digital.
Dirt is a daily(ish) newsletter about digital pop culture.

FZ: Tell me more about the “simulation economy” and why you think it's worth labeling it as a separate thing from the attention economy.

KS: I think the simulation economy is just the next iteration of the attention economy. In my mind, the attention economy is scroll, scroll, scroll. You're glued to a couple of screens at once. You have Netflix designing shows that you can listen to instead of having to watch the actual dialogue so you can watch TikTok and hear Netflix at the same time. The simulation economy is you disappearing into this technology versus using it as a distraction. With AI, they want to help you cheat on everything, and their core thesis is that you never have to think alone again. That's a different version of the attention economy. It's one that is much more immersive.

<blockquote>The simulation economy is you disappearing into this technology versus using it as a distraction.</blockquote>

FZ: When you're richer and goods become cheaper, that's a form of frictionlessness. So is the American Dream a dream of a frictionless life?

KS: I think some elements of the American Dream are elements of frictionlessness, like you don't want to have to worry about if you can afford going to the doctor. I think that smart phones and social media are just one of the most powerful drugs that we have ever had. I don't think that the American Dream is outsourcing your entire life to social media and living inside of an AI bot. I still believe that people like working hard. It's part of the reason that we have such intense populism right now, people want to bring manufacturing back because they want those jobs again. The American Dream isn't bonbons on a couch. It's having the opportunity to have that upward mobility, which often does come through working hard.

FZ: Tell me some of the basic principles in your work.

KS: My book was designed to be a static place that people could go and hopefully have an accessible guide to the economy. It's illustrated, it's my drawings. It's meant to be fun and not overwhelming in the way that sometimes economics can feel to a lot of people. The main goal of a lot of my work is taking these core economic concepts and using both financial and media literacy to explain them to people. The foundation of understanding the economy is understanding how the economy is talked about in news and media headlines, and now the antics of the administration. It's attempting to translate ideas in a way that's applicable. When I go and buy a coffee, that's an economic transaction, or I'm in the workforce, that's an economic transaction, I am paying for my car. Every single thing we do is an element of the economy. We just pretend that people don't need to know about it. So that's the main driver of my work.

<blockquote>Every single thing we do is an element of the economy. We just pretend that people don't need to know about it.</blockquote>

FZ: People are referring to you as the Gen Z economy whisperer.

KS: I think the Gen Z thing happened because I'm an ancient Gen Z. Everyone wants to understand younger generations and that's one part of it. But the whole goal I have is really like, “We have young people, they're feeling bad. What do we do about it?” It's not just going on shows and saying, “the young people are sad.” It's like, “how do we build a better economy for them?” I think the main goal is, if you're going to use social media as a tool and then also complain about how bad it is for people, you have to bring people somewhere. You have to get them out of the digital world somehow, whether that be through a book or through a video that brings them into the real world. So that's been a big effort.

<blockquote>If you're going to use social media as a tool and then also complain about how bad it is for people, you have to bring people somewhere.</blockquote>

FZ: What are you most optimistic about right now?

KS: I'm always optimistic about the human spirit. I find a lot of hope in reading about the past and knowing that we've been here before. We have new demons and we have to figure out where they fit and how we're going to manage them. Right now a lot of people are just putting their heads in the sand. It's much easier to talk about it versus actually doing something about it. But I'm optimistic that if we can talk about these problems and begin to understand what they are, that means that the solutions are coming."]]></description>
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<item rdf:about="https://lithub.com/craig-mod-on-the-creative-power-of-walking/">
    <title>Craig Mod on the Creative Power of Walking ‹ Literary Hub</title>
    <dc:date>2025-05-14T15:43:10+00:00</dc:date>
    <link>https://lithub.com/craig-mod-on-the-creative-power-of-walking/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The fullest day I know of begins with taking a portrait of a stranger in the middle of nowhere by 10 a.m. I do this while walking the historic roads of my home country, Japan. At 8 a.m. I set off with the goal of clocking some 20-40 kilometers, and by 9:50, I usually still haven’t taken that portrait. So I manically duck into whatever shop might be along the road (a tatami mat weaver, a gardening tools shop, a convenience store), or I’ll yell out to a farmer working their field: Good morning! Uhh, can I take your photo?! More often than not, they’re bemused (me, my quite obviously non-Japanese face, the fact that I’m in the middle of nowhere) and are happy to chat, and soon thereafter they’re happy to be photographed.

That unlocks the first creative act of the day, and the rest flow as easily as the walk itself. I’ll talk with a dozen people, all the while dictating into a growing note on my phone. I talk with the owners of old-style mid-century Japanese cafes—kissaten—and barbers and vegetable shop proprietors and multi-generational family members of historic inns. I talk with little kids commuting to or from school, bopping alongside the road, often shy but mostly eager to engage, however slyly. I tell them their town is lovely (something more people should say to more kids; and I mean it). One responds, “And just what the hell are you?!,” with a squeaky voice hidden behind an umbrella.

I have been living in Japan for twenty-five years and this talk comes easily, even in the countryside where folks might carry a thick accent. *Howdy*. I plow through. Deploy historic facts. Try to show I’m not a complete unknown in these parts, and though I don’t look like a local, I know a bit of this or that, enough to be considered a subtle ally, however cautiously.

Old men clip their hedges and I ask them what their town used to be like twenty, thirty years ago. We talk about depopulation, aging population. A social issue where Japan just happens to be on the forefront, but one which most of the world is—or will soon be—contending with. Like lost birdsong, those I talk to speak of the joyful shrieks and laughter of children that used to be everywhere, now gone. Gone, probably, for a good long while as these towns and villages vanish from maps and municipal records.

When I’m not talking, just walking (which is most of the time), I try to cultivate the most bored state of mind imaginable. A total void of stimulation beyond the immediate environment. My rules: No news, no social media, no podcasts, no music. No “teleporting,” you could say. The phone, the great teleportation device, the great murderer of boredom. And yet, boredom: the great engine of creativity. I now believe with all my heart that it’s only in the crushing silences of boredom—without all that black-mirror dopamine — that you can access your deepest creative wells. And for so many people these days, they’ve never so much as attempted to dip in a ladle, let alone dive down into those uncomfortable waters made accessible through boredom.

For me, from this boredom—this blankness of mind as I walk past sometimes fields and sometimes giant gambling pachinko parlors—words flow. I can’t stop them. My mind begins writing about what we see and refuses to shut up. That gap created by a lack of artificial stimulation is filled—thanks to the magic plasticity of our brains—with words and more words. Without Candy Crush, an inverted event horizon spawns, and out shoots: thoughts. I dictate as I walk. From afar, it looks like I’m either on a board meeting call with a CEO or am insane. Amidst all of this, in the lulls of dictation, I photograph—people, objects, mountains, trees, stumps, deer, shrines, temples, dogs depressed and dogs joyful, homes well used and those abandoned.

Eventually, I arrive at an inn or hotel (my favorites are anonymous so-called “business hotels,” cheap things dotting the archipelago, uniform, dependable, with fast internet and washing machines and, most importantly, silence). My feet? Hot in spots, a bit wonky, eager to shed their shoes. Each night, I spend three, four, or five hours collating the photographs, compiling my notes, doing laundry, creating an archive. By the time I sit down at night, my body is tired but my mind—since I’ve been dictating throughout the day, collecting moments and snippets of dialogue—is electric, like a crazy horse kicking at a barn door. It kicks the door open and off we go—writing two, three, four thousand words. They get edited into something mildly coherent, paired with a dozen photographs, and sent out in what I call a “pop-up newsletter.”

That is: a newsletter bounded by time, starting on day x and finishing on day y, at which point I delete the thing (including the email addresses of all the subscribers). Why delete everyone? Because a pop-up newsletter is a fresh start, requiring enthusiastic consent. Readers have asked to be automatically signed up for all of my pop-ups but that goes against the philosophy of them — they’re meant to be a thing, an event, and hitting “subscribe” is part and parcel of the process. And, anyway, being unsubscribed is a kind of gentlemanly gesture—like something Dick Van Dyke might do if he wrote newsletters—we seem to have lost in most online experiences. Here is my promise: x-number of emails, nothing more, nothing less. The result? Crazy high open rates because people are excited to be there.

I walk for weeks at a time. The longest walk I’ve done was about forty days. Do this day after day—the intense mileage, the intense wordage, the looking, the talking, the boredom-bathing, the wringing texture and life from a day—and you are changed. It’s impossible not to be. The whole thing, an ascetic practice. I even shave my head like some performative mendicant, one who lives off stories as alms. I’ve been doing walks like this for six years now, and they’ve made me more patient, kinder, more optimistic about the world, people, more amazed than ever at how many goofy-ass animals (monkeys jumping off bridges, tiny bears running like little pigs, mountain crabs that have no right to exist up on a lookout) are out there in the woods.

But perhaps what I’ve gotten most out of these days is an understanding of “fullness.” That is, how much potential exists in the most banal-seeming of itineraries. How everyone has a story worth listening to, even if just for five minutes. How the details and patterns of life go unseen with a head stuck in a phone. And how—after having walked for eight straight hours, heavy pack on my back (multiple cameras, laptop, rain gear), and then having written for hours, edited, banged the text into a publishable state, added photographs, and hit send, finally at the end of the day)—when my head hits the pillow at night, I smile knowing there was no fuller day to be had, no better way to have played the cards dealt to me on that morning.

I realize now I didn’t know fullness before I started walking like this. The walk taught me fullness. It’s good like that, the walk. Walking. I’ve now got hundreds of “max full” days under my belt. You carry the feeling of those days back to your everyday life. You now have an archetype for a fully “used up” day. That’s a powerful thing, and one that can’t be learned through description alone. It must be felt in the bones after mile twenty, on the tenth day of doing twenty miles, on the tenth day of banging out a text, collimating the experience of connecting with strangers, feeling the sonder of those you pass, melding the day into words, pairing those words with images, creating a complete “object” or piece as it were. And then pushing it out into the world (the publishing at the end of the day creates a kind of stakes that I find is critical to eking out that last drop of fullness).

Anyway, I like these walks, these big dumb walks alone along old paths, paths once full of life, now a bit somber, but still beautiful in their own rusted ways. What happens to these pop-ups? Sometimes they become the grist for a book. I took a walk four years ago during the height of COVID. A thousand kilometers along the old paths of a countryside peninsula called Kii. The essays from that walk became the basis for Things Become Other Things, a story of a walk but also a story of a friend, someone I had never forgotten but wasn’t able to look back at until the walk helped me do so, the boredom gave me the courage and permission to peek.

The fullest kind of day I know begins setting off at 8 a.m. with some big mileage in mind. But sometimes the energy of the walk keeps going, well beyond the walk itself. Years later, slowly and then suddenly, it is a book, a thing in hand, something much bigger than a walk alone."]]></description>
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<item rdf:about="https://lareviewofbooks.org/article/player-one-and-main-character/">
    <title>Player One and Main Character | Los Angeles Review of Books</title>
    <dc:date>2025-04-28T02:18:57+00:00</dc:date>
    <link>https://lareviewofbooks.org/article/player-one-and-main-character/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Gideon Jacobs considers what Donald Trump and Elon Musk, as odd couple in chief, have in common."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=JnzEUrPfoXI">
    <title>How does western media ‘whitewash’ genocide? | Assal Rad | Real Talk - YouTube</title>
    <dc:date>2025-04-26T05:48:43+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=JnzEUrPfoXI</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["‘The crimes [in Gaza] are so egregious that are being carried out... The attempt to cover them up and whitewash them is failing’ 

Since 7 October, western media coverage of Israel’s war on Gaza has come under intense scrutiny, particularly for the language and terminology used by many outlets.

As a result, the coverage has been accused of bias against Palestinians effectively providing cover for Israel’s war on Gaza.

To delve into this, we’re speaking to Assal Rad, an Iranian-American scholar of the modern Middle East and fellow at DAWN, who’s also made it her mission to call out and ‘fix’ misleading headlines. 

Her widely shared posts earned her the title of ‘headline fixer’,  turning this into a trend of its own online.

Real Talk is a Middle East Eye interview series hosted by Mohamed Hashem. 

Timestamps: 
00:00 Intro 
01:30 'Headline fixer' 
06:16 Reading beyond headlines
12:57 Framing the war on Gaza 
19:35 Media language & terminology 
32:07 The dangers of impunity 
40:16 Influencing public opinion 
46:30 Turning point for media accountability?"]]></description>
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<item rdf:about="https://www.theguardian.com/books/2025/feb/20/minority-rule-adventures-in-the-culture-war-by-ash-sarkar-identity">
    <title>Minority Rule: Adventures in the Culture War by Ash Sarkar – identity fraud | Politics books | The Guardian</title>
    <dc:date>2025-02-24T01:52:37+00:00</dc:date>
    <link>https://www.theguardian.com/books/2025/feb/20/minority-rule-adventures-in-the-culture-war-by-ash-sarkar-identity</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A Marxist critique of left-liberal politics that delivers its message with punch and panache"

...

"The British left used to be a force to reckon with. Edward Heath’s government was famously felled by the miners in 1974 – the only instance in postwar European history when working-class power resulted in the overthrow of a ruling party. These days, however, the concept of the working class has an almost retro feel. Trade union membership has plummeted. Expressions of collective solidarity have likewise vanished. Disaffection has far from disappeared, only now it manifests in the form of petty crime and race riots.

In Minority Rule, Ash Sarkar blames the rightwing press for this shift. Thanks to tabloid agents provocateurs and their political creatures in Westminster, she says, the lower orders have abandoned class war for the culture wars. Accordingly, more and more of them spend their weekends not on the barricades but behind computer screens, fuming over small boats and gender ideology.

Sarkar’s thesis, that fears of minority rule of one kind (by the non-white and non-binary) serve to legitimate minority rule of another sort (by barons and billionaires), isn’t an earth-shattering observation, of course. As early as the 1890s, Friedrich Engels argued that the gullible and easily distracted working classes were conspiring in their own oppression; he called it “false consciousness”. All the same, she prosecutes her case with more panache and punchiness, more hilarity, than is usual from the dour quarters of British political punditry. Her hyper-caffeinated prose and acid observations are unquestionably a joy to read. Here she is on a leafy enclave in Islington: “Ocado delivery vans glided serenely through the streets … A moment of eye contact with a chic young mum improved my credit rating.”

Sarkar reserves some of her snarkiest comments for left-liberals seduced by identity politics. Instead of uniting minorities and the proletariat into an ecumenical alliance of the oppressed, she says, the present-day left has pitted them against one another in an Olympics of victimhood. She goes to a crankish conference in Liverpool where a speaker declares, to nods of approval, that “we should dismantle all our movements that aren’t majority people of colour”. This in a country that is over 80% white. Sarkar is right: this stuff is just “bananas”.

People in these circles are, of course, quite justified in being exercised by racial oppression. But they are often less interested in remedying it collectively than claiming it individually. Some rather absurd propositions have flowed from this habit of mind. We meet the online commentators who argue that Anne Frank had “white privilege”. Then we have the “decolonising” yoga teacher who declares that “white-led yoga spaces” are “traumatising for people of colour”. Or take this tetchy response by a Jewish comedian to a tweet by an Arab-Australian Muslim poet claiming that Jesus resembled his family: “He’s not just claiming Jesus as a brown person: he’s claiming him. Which, however you look at it – and however correct it is that Jesus was Middle Eastern – tramples on his Jewishness.”

Mired in fratricidal identitarianism, left-liberals have lost the argument to the hard right, which has repurposed class politics with a racial tinge. So it is that yesterday’s “chavs” have been re-baptised as the “white working class”. Google’s Ngram viewer shows the inversion in their lexical fortunes since 2000. In the early years of this century, Sarkar observes, it was perfectly acceptable to portray the working classes as disgusting chavs, egregiously reckless with money and “suspiciously interested in black culture”. To the journalist James Delingpole, writing in the Times, they were “dismal ineducables”, and “pasty-faced, lard-gutted slappers who’ll drop their knickers in the blink of an eye”.

That was in 2006. Fast-forward to 2017, and Delingpole had recast himself as a tribune of the left-behind, railing against the “liberal elite … which thinks it’s perfectly acceptable, desirable even, to pour scorn and bile on the white working class”. Where chavs were once lazy and stupid, the white working class is decent, hardworking and yes, bigoted, though its bigotry turns on “legitimate concerns”. Courted hard by the Tories, the white working class was hoisted by its own petard. Its support proved crucial in electing a succession of governments that first imposed a hostile environment towards migrants and then extended the same treatment to poor British people; some 120,000 excess deaths were directly attributable to austerity.

Sarkar’s counsel, that the left ought to quit whingeing and get its act together, is welcome. Yet I’m sceptical about her implicit assumption – that an alliance between minorities and the left is the natural state of things. I’m a Marxist like Sarkar, but I think it is at least worth recognising that British Indians, Pakistanis and Nigerians can be reactionary conservatives; a great many are. To pretend that they never hold to casteism, misogyny or homophobia is foolish.

Sarkar says that Britain’s “thin-skinned, thick-witted” political class has an unhealthy obsession with the media. The same charge can be levelled at her. This is the work of someone who has evidently spent far too much time on X; indeed, she cultivates the image of a sassy social commentator, a sort of Tariq Ali of looking at your phone a lot. Truth be told, it’s not so much the leader writers of the Tory press who are in charge of the country as more impersonal, structural forces. Clinton’s political adviser James Carville – no Marxist – recognised this in the late 90s: “I used to think that if there was reincarnation, I wanted to come back as the president or the pope. But now I would like to come back as the bond market.”"]]></description>
<dc:subject>pratinavanil 2025 politics marxism jamesdelingpole economics left friedrichengels workingclass labor work identity idenititypolitics individualism austerity class jamescarville billclinton 1990s 1890s edwardheath 1974 1970s solidairty organizing oppression victimhood identitarianism casteism misogyny homophobia ashsarkar culturewar culturewars narrative pmc professionalmanagerialclass philanthropicindustrialcomplex charitableindustrialcomplex charity philanthropy transphobia socialmedia journalism punditry elonmusk antisemitism right rightwing refom fascism nazis distraction minorities majorities democrats republicans</dc:subject>
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<item rdf:about="https://newrepublic.com/article/191667/trump-musk-numbers-statistics-debunked-real-agenda">
    <title>Trump and Musk Keep Spouting Bogus Numbers to Hide Their Real Agenda | The New Republic</title>
    <dc:date>2025-02-23T00:14:18+00:00</dc:date>
    <link>https://newrepublic.com/article/191667/trump-musk-numbers-statistics-debunked-real-agenda</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Their phony “statistics” aren’t just an attempt to justify DOGE’s destruction of the government. Trump and Musk’s goal is even more duplicitous and shady."

...

"Trump and Musk don’t actually care about rooting out fraud or saving taxpayer money. If they did, they wouldn’t be firing 6,000 IRS workers who were recently hired to help the agency root out wealthy tax cheats. What they really care about is using their exalted position in government to line their own pockets.

Here’s a true, meaningful number for you: Over the past five years, Musk’s companies have secured $13 billion in government contracts, and last year alone, 17 agencies committed $3 billion to his companies. Meanwhile, he and Trump are in the process of gutting other agencies, from Federal Aviation Administration to the Securities and Exchange Commission to the National Labor Relations Board, whose investigations into Musk’s companies put his profits at risk.

As for Trump, he has abandoned all pretense of following ethical guidelines and avoiding conflicts of interests. He used the Oval Office this month to host a business meeting between the respective heads of the PGA Tour and LIV Golf, to help usher through a proposed merger that directly benefits him (the Trump family is a LIV partner and often hosts LIV events at its golf courses). As one former federal prosecutor put it, “The entire force and power of the United States government is now part of the business support structure for the Trump family.”

Trump has also continued to pursue a multitude of real estate and branding deals in foreign countries, making him vulnerable to outside influences. And he’s maintained his stake in Truth Social, meaning that he stands to benefit by driving traffic to the site when he posts official messages under his account.

So the only way that DOGE could be “finding levels of fraud and waste and abuse like … nobody ever thought possible,” as the president claimed on Tuesday, is if the agency were investigating Trump and Musk themselves—because the two greatest culprits of graft in government are actually the ones guarding the bank."]]></description>
<dc:subject>rossrosenfeld misinformation distraction elonmusk donaldtrump government corruption authoritarianism setevebannon us media attention banking truthsocial socialmedia realestate nlrb tesla spacex usaid identitytheft</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=wPoXOwiEfrQ">
    <title>What does Elon Musk want? - YouTube</title>
    <dc:date>2025-01-19T19:30:00+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=wPoXOwiEfrQ</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["And why he's funding anti-immigrant parties."
]]></description>
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<item rdf:about="https://helenbeetham.substack.com/p/the-dan-macquillan-episode">
    <title>The Dan MacQuillan episode - by Helen Beetham</title>
    <dc:date>2025-01-17T18:23:55+00:00</dc:date>
    <link>https://helenbeetham.substack.com/p/the-dan-macquillan-episode</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this episode I talk to Dan MacQuillan, Lecturer in Creative Computing at Goldsmiths, and author of Resisting AI: an Anti-fascist Approach to Artificial Intelligence. I read this in 2022, as soon as it was published, and it remains for me one of the most vivid, provocative and relevant critiques of ‘artificial intelligence’ as a project. Here, Dan speaks about the continuities between today’s machine learning models and earlier projects of categorising and disciplining people. We discuss how education is implicated in these architectures and how educators might resist. Dan has been a star of podcasts with tens of thousands of listeners, so I am deeply grateful that he made time to talk to me on this first episode of Imperfect Offerings in sound.

Links

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

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

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

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

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

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

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

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

“All that was once directly lived has become mere representation”"]]></description>
<dc:subject>danmacquillan 2025 helenbeetham ai artificialintelligence computing education howweteach teaching highered highereducation resistance situationists colonialism aicolonialism colonization guydebord societyofthespectacle algorithms globalsouth hannaharendt generativeai fascism technology antifascism donaldtrump jdvance transparency opacity marginalization border borders productivity learning howeelearn criticalthinking summarization distraction bubbles aibubble computers generativity noise tools michelfoucault foucault power literacy medialiteracy continuity reductiveness labor work austerity neoliberalism economics politics policy thoughtlessness thinking howwethink decisionmaking decisions process reading howweread business outsourcing luddism luddites neouddites situationist kenknapp buereauofpublicsecrets polycrisis climatecrisis climatechange legitimacy globalwarming climate diversion crises artificialgeneralintelligence surrealists datacenters environment capitalism jeffbezos geoengineering amazon tesla t</dc:subject>
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<item rdf:about="https://macleans.ca/society/schools-vs-screens/">
    <title>Schools vs. Screens - Macleans.ca</title>
    <dc:date>2024-12-11T21:29:29+00:00</dc:date>
    <link>https://macleans.ca/society/schools-vs-screens/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This fall, provinces from coast to coast confidently announced that they were banning phones in the classroom. It’s not going well."

...

"So what is separating schools that have gone phone-free from those still infested with distracting devices? A handful of key factors have jumped out of my conversations with teachers and students: support from parents; funding for schools to buy their own electronics; and how willing teachers and administrators are to physically separate kids from their devices, not just leave them buzzing in their pockets. But the biggest factor, I heard over and over, is buy-in from the top. The fate of phone restrictions will depend primarily on whether or not principals and superintendents can establish clear rules, stand up for teachers who enforce them, hold firm against parents who object, and create clear and enforceable boundaries between legitimate and illegitimate use. 

Adam, though, says that his administrators are kowtowing to helicopter parents, tolerating illicit device use and depriving teachers of enforcement power. The higher-ups have decided that insulating themselves from risk—a broken iPhone, an irate parent—is more important than students’ education. 

“They’re happy to sacrifice an entire generation of kids because there’s a one-in-a-billion chance that some student or parent might complain about something,” says Adam. And without support from the top, the rules are toothless. “As teachers we do the best we can,” he adds. “But if kids call our bluff, we’re screwed.”"

...

"Shortly after I graduated, however, they crept back in, and it wasn’t long before almost every kid was clutching one. In 2010, fewer than a quarter of Canadians owned a smartphone; four years later, two-thirds did. As phones became more common, school boards responded by lifting bans—but they weren’t just capitulating to the devices’ growing ubiquity. Increasingly, they were in thrall to the idea that the microcomputers in students’ pockets were powerful pedagogical tools. This about-face was in part a response to the decline, in Canada and around the world, in math, science and reading scores. The reasons for the drop are murky. Some educators blamed a lack of specialized training for teachers in subjects like math. Others suspected the culprits included new teaching philosophies like inquiry-based instruction, which de-emphasizes memorization in favour of open questioning.

Big tech firms proposed another theory: students were falling behind because textbooks and blackboards weren’t stimulating enough. “Far too many students find their schooling boring and irrelevant,” wrote a former Microsoft employee in a report that Pearson, one of the world’s largest education companies, presented to Canadian school boards and policymakers in 2014. Another report, produced by Apple, proposed a fix: “Students learn better when they are engaged, and research about what engages them points to technology.” To reach students, Apple contended, schools needed screens, and lots of them. (Apple has since sold tens of millions of iPads to schools around the world.)

Even at the time, research was mounting against these claims. A 2013 survey of more than 6,000 Quebec students who used school-provided iPads revealed that a third played video games on them during school hours; 99 per cent said the iPads were distracting. A few years later, two U.S. studies found that students who brought laptops to class earned lower grades. Several experiments found that students who used smartphones during lectures retained less information and performed worse on exams. But the authors of the Pearson report argued that negative outcomes occurred because schools didn’t employ devices properly—or often enough. 

For a few years, this screen-centric pedagogy took hold. Victoria’s public school board spent $1.25 million on more than 2,300 Chromebooks and iPads in 2017. Guelph’s Upper Grand District School Board bought 15,000 laptops, while Edmonton Public Schools procured 46,000. The country’s biggest spender was the Toronto District School Board, which cited Pearson’s report in 2021 when it committed to spending nearly $42 million on 136,000 Chromebooks. Other schools encouraged students to bring their own devices to class. Classrooms were soon saturated with screens, and students were, in many cases, required to use devices to access some course materials. 

Provincial governments in B.C., Manitoba and Ontario signed lucrative deals with the Kitchener-based company D2L to use its popular learning management system, Brightspace. Other districts opted for Blackboard, Moodle or Google Classroom. These platforms allowed teachers to post announcements, livestream lessons, message parents and upload schedules, rubrics, digital textbooks, slides, links and worksheets. Students could access class resources remotely, ask each other questions, communicate with teachers and submit assignments, which would be automatically screened for plagiarism and, more recently, AI-generated content.

In many ways, the new tech made education more engaging and efficient. Schools were happy to transition from printouts and photocopies as paper prices soared. Educators, parents and students appreciated having communications and class materials in one digital space. And when students missed lessons, online tools made it easier to catch up.

But as classrooms began brimming with computers, tablets and smartphones, the devices themselves were filling up with a new generation of more sophisticated and addictive apps: Instagram, TikTok, Fortnite, Among Us. When students opened their laptops for schoolwork, their attention was rapidly derailed by video games and social media pings. School boards built firewalls into school-owned devices to restrict social media and, in 2019, Ontario tried to prohibit students from using their personal phones in class. But that would-be ban failed to launch; it was simply too late. Enforcement was left up to teachers with little institutional backing. Meanwhile, the laptops and tablets boards had spent hundreds of millions of dollars on were already becoming obsolete, and some schools were encouraging students to bring their own devices to class to get online. Many kids began working entirely on their phones, taking pictures of marked-up whiteboards and writing English papers in the Notes app, even as they fielded chats, texts, likes and follows. There had become no way to untangle the good from the bad: personal devices had become fonts of distraction as well as crucial classroom tools. 

Dante Luciani, a teacher at Hamilton’s Cathedral High School, has struggled with this dilemma in his own classes. Phones have become vital tools for many of his students. In ESL lessons, he communicates with Spanish-, Swahili- and Arabic-speaking students using translation apps. When he teaches photography, kids use their phone cameras. In math class, their phones double as calculators. But it’s a devil’s bargain. “If I drop my pencil and it causes a four-second break in my lesson, I look up and I’ve lost them,” he says. “I kid you not, some of my students will not graduate high school because of their phones.”

The pandemic onlystrengthened students’ attachment to their devices. When schools closed in March of 2020, their lives shrank to the size of their screens—overnight, they began spending upwards of six hours a day in virtual classrooms. That was only the half of it. A survey by researchers at Western University in 2021 found that non-school screen time among primary school students more than doubled in 2020, to nearly six hours a day. Phones had become kids’ entire worlds: their classrooms, entertainment and their primary connection to friends and peers.

Colleen Russell-Rawlins, who served as the TDSB’s director of education from 2021 to 2024, noticed this deepened dependence when schools reopened after lockdown. Phones were everywhere: at lunch, in the halls, in class. Students’ already-diminished attention spans had evaporated, and keeping them focused was a constant struggle. Russell-Rawlins recalls a school board event where she spotted three students in the audience with their heads down, scrolling on TikTok during a speech she gave. She approached them later and apologized—in earnest—for boring them. The teens explained that it wasn’t personal. “This is what I do every day, miss,” one said.

As the school year progressed, darker currents rose to the surface. Cyberbullying became a massive problem, and spats that began on social media spilled into schools. Between September of 2022 and April of 2023, 323 TDSB students were involved in violent incidents at school, including fights, sexual assaults and shootings. Teacher surveys showed similar spikes across Ontario and in other provinces, including Saskatchewan and New Brunswick. Much of it was directly connected to social media.

Damir Maltaric, a guidance counsellor at Rosedale Heights School of the Arts in Toronto, told me that after the COVID closures, more students came to his office seeking help with cyberbullying and self-esteem problems stemming from social media. Their addiction to their devices was also more apparent: their attention would wander during a counselling session, and they would pull out their phones and tune him out. “Many students do not have the ability to regulate their smartphone use even when they want to,” he says. “The drawbacks of the technology outweigh the benefits.”"

...

"Several years ago, Vancouver Island’s Sooke School District began requiring elementary-school students to drop their phones into labelled cubbies at the start of every period. Middle-school students left them in their lockers. Though teachers can still grant exceptions as needed, stowing the devices reduced the number of phone-related office admissions by more than 90 per cent over two years, according to Sooke superintendent Paul Block. The measure has helped put a stop to the haggling between students and teachers over phone use, reducing conflict and improving teacher morale. 

On the other end of the country, Saint John High School, in New Brunswick, implemented a comparable ban in September of 2022—two years before the provincial government implemented province-wide restrictions. “I didn’t want to wait,” says principal Christina Barrington. With help from her teaching staff, she devised a simple rule: no phones or earbuds in class, with exceptions for medical uses. She bought “cellphone hotels” (sheets with phone-sized pockets that affix to a wall) for every classroom. She wrote to parents to explain the restrictions, put up posters around the school and dipped into the school’s budget to buy calculators and point-and-click cameras so students wouldn’t need phones for math or photography classes.

Some teachers fretted about liability: what if a phone got stolen or a screen got cracked? Barrington said the cost of any damage would be on her. “I haven’t had to replace a phone,” she says. “But I’m prepared for the day when that might happen, because it’s a small cost for a significant reward.” Among those benefits: academic averages have risen slightly across all grades, teachers report better relationships with their students, and phone- and cyberbullying-related office admissions are down from about one a week to one a month. “It’s like the physical separation gives students permission to focus on something else,” says Barrington. “And I have quite a few teachers who put their phones in the cell hotels as well, to model that they’re in it too.”

Coincidentally, when Canadian provinces debuted their phone bans this year, New Brunswick was the only jurisdiction that mandated all schools physically separate students from their phones: the province’s policy calls for high-schoolers to leave their devices on silent in a designated area of the classroom. Based on conversations with her superintendent and fellow principals, Barrington says this approach is working for other institutions, which are beginning to enjoy the improvements Saint John High experienced two years ago.

At Greenwood College School, an independent middle and high school in Toronto, educators are testing an even stricter form of separation. Students are required to put their smartphones into Yondr pouches, lockable fabric sacks that first became commonplace at comedy shows and are now in use at thousands of schools worldwide. While on campus, Greenwood students carry the pouches around with them, their unusable phones locked inside. When they leave for lunch or at the end of the day, they magnetically unlock their Yondrs at several stations scattered across campus.

“The biggest thing I’ve noticed is that school is loud, in a good way,” says Greenwood principal Heather Thomas. “At lunch, students are having conversations. They’re focusing on one another.” It’s too early to tell whether Yondr will improve academic achievement or benefit students’ mental health. But many Greenwood parents are thrilled. Students, while slightly less thrilled, understand the rationale. “We want them to have healthy habits around using their phones,“ says Thomas, “not needing to reach for them all the time, being able to be without them.”"]]></description>
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<item rdf:about="https://thejaymo.net/2024/11/10/364-a-rediscovered-map/">
    <title>A Rediscovered Map | Weeknotes - thejaymo</title>
    <dc:date>2024-11-12T05:29:57+00:00</dc:date>
    <link>https://thejaymo.net/2024/11/10/364-a-rediscovered-map/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Edge of the Grid – Notes Toward a Manifesto

I. The First Act of Rebellion

Commitment to avoiding distraction is an outright rejection of contemporary capitalism. In a world engineered to fracture your focus, reclaiming your attention is revolutionary. A first strike in the mind war against modernity’s systems of control.

II. The Smartphone Is a Cruel Device

The smartphone is a Trojan Horse. Camouflaged as a ‘smart-phone’ it’s really a portable computer designed to interrupt your life. Unlike a traditional phone, which called for your attention only when necessary, the smartphone is aggressive. It sits quietly, waiting to hijack your focus at any moment.

Notifications turn it into a dopamine dispenser. Apps are engineered to keep you coming back, training you like a lab rat to seek constant rewards.

This is not convenience—it’s control. It’s a prison you carry in your pocket.

III. The Distraction Economy

The “attention economy” is a lie. What we’ve created is a distraction economy, where human focus is harvested for profit. Your attention is sold to the highest bidder, leaving you fragmented.

Attention is your most valuable resource. It’s the foundation of your consciousness. Without control over it, you lose control of your life. Privacy matters, but without sovereignty over your focus, privacy won’t save you.

IV. How Are We to Act in the World?

In the physical world, we often play roles, becoming the version of ourselves that others expect in the moment. This approach can be grounding, but it also erodes our consciousness over time. Our spiritual commitments must stay rooted in the physical realm.

Sit and breathe and have big feelings.

Learn how to feel.

V. Reclaim Time and Space

Turn off notifications. Delete manipulative apps. Engage with technology on your terms, not theirs. Every ignored notification is an act of defiance.

We know time moves slower where gravity is heaviest. What if the opposite is true? What if matter and consciousness move toward places with more time?

What if focus works the same way?

Think bigger thoughts. Reclaim your time.

VI. Live Ethically

Resist overconsumption. Refuse planned obsolescence. Repair, reuse, and embrace second-hand markets. Every act of ethical living undermines the relentless churn of exploitation.

VII. Live at the Edge

Step outside the grid. At the margins, new things bloom. Be amongst the ruderal species, where new ways of living take root. The edge is where we escape the spectacle.

Make the work you want to read. Make the work you want to listen to. make the work you want to watch. Out at the edge there is an audience of one. There is plenty of time to write, make and think.

You just have to direct your attention towards it.

VIII. The Counter-Grid

Rebellion isn’t just about saying no—it’s about creating alternatives. At the edge, we build open networks, cooperative economies, and resilient communities. These are systems for mutual aid and shared knowledge.

Roll your own culture. Own your online life.

IX. The Atemporal Identity

The digital world fractures our identity into countless dimensions. Each handle, each post, each fragmented piece of our online presence is still us. It demands as much attention and care as our physical identity. These digital selves are atemporal identities.

Your digital presence is a map of who you’ve been. But online identities are harder to shed than physical ones. In the physical world, a person grows, speaks, and their presence shifts naturally. But the digital record reifies past selves, locking them in amber for others to discover.

This creates a tension: how do we act online when every post is a permanent, searchable artefact? Only speak online in ways that recognise that the you of today will not be the you of tomorrow.

Extend this grace to others. What they’ve left online is not the totality of who they are but a snapshot in time.

X. A Focused Future

Every reclaimed moment of focus, every step away from the grid, builds a new world. Together, we can create many worlds, and many futures. Between us maybe we can find one to step into."]]></description>
<dc:subject>2024 2016 thejaymo smartphones rebellion distraction distractioneconomy economics privacy focus attention attentioneconomy behavior time space applications ethics offgrid offline web online internet maintenance care caring reuse repair secondhand future wellbeing sustainability solarpunk culture society jayspringett consumption consumerism overconsumption resistance modernity phones consciousness feelings allthesense multisensory senses physical meatspace human humanism humans cooperation resilience sharedknowledge alternative well-being</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=7YMd0HZA4CE">
    <title>YIMBYism Is Code For Gentrification with David Fields - YouTube</title>
    <dc:date>2024-10-25T01:12:42+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=7YMd0HZA4CE</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["If NIMBY is the classist rejection of affordable housing ("Not in my back yard”), then YIMBY is sold as the progressive counter to it: “Yes, in my back yard; because I believe affordable housing should be widely available, even in my own neighborhood.” But of course, housing development has nothing to do with the needs of the poor or the working class. It has nothing to do with the public purpose. 

Steve’s guest, political economist David Fields, explains: 

“YIMBY is yes to housing in my backyard, but housing for developers to extract profit from land value.  So build as much as possible within a given area and, in the end, extract as much as possible through rent extraction and land value appreciation. It's not, in my view, yes to actual affordable housing in my backyard to house working class folks. No, it's yes to luxury skyscrapers, luxury this, luxury that. Build as cheaply as possible for vested interests to maximize gain.” 

YIMBY’s want us to believe that sheer quantity will bring prices down, because that’s how the market works.  Those who object are accused of NIMBYism. In addition,  

“They're economically illiterate, they're economically stupid, they don't know, they don't pay attention, and they're not letting the magic do its magic. Which, anybody who knows a modicum of economics and knows that supply and demand is institutionally configurated - not natural  - should be flabbergasted and say, how did this get to be so popular, so celebrated?  Well, there are vested interests involved.” 

The episode explores the misleading narratives of YIMBYism and compares the market-driven approach to housing to trickle-down economics, emphasizing the constructed scarcity and profit motives behind urban planning. David points out the misuse of economic models like the Marshallian Cross, highlighting flaws in the market logic often used to justify YIMBY policies.  

David and Steve talk about the broader neoliberal agenda of privatization and deregulation, and its stranglehold on government policies. Awareness and organization are needed to combat systemic class inequality in housing and beyond. 

David Fields is from a critical realist and genetic structuralist ontology and epistemology. His work centers on the intricacies concerning the interactions of foreign exchanges and capital flows, with economic growth, fiscal and monetary policy and distribution, whereby critical attention is paid to the notion of endogenous money. He also delves into the political economy of regional development to study patterns with respect to the nature of housing, social stratification, and community planning. 

#YIMBY #NIMBY #Gentrification #UrbanDevelopment #Neoliberalism #Housing #LandValueTax #CulturalHegemony #MarketFundamentals #RentControl #Universities 

@ProfDavidFields on Twitter 

00:00 Introduction and Guest Introduction
00:35 The Curious Case of Rent Control
01:00 NIMBY vs. YIMBY: An Overview
01:58 Healthcare and Housing: A Parallel
02:39 The Economics of YIMBYism
03:39 Guest David Fields: Background and Expertise
05:12 YIMBYism: A Political Scheme
06:43 The Reality of Housing Markets
11:07 Critique of Supply and Demand
12:53 Universities and Urban Development
22:51 Private Property and Market Fundamentals
25:04 Federal Government's Role in Housing
31:01 Cultural Hegemony and Housing
34:09 Debunking the Myth of Housing Scarcity
34:46 The Case for Land Value Tax
38:50 Government's Role in Economic Inequality
43:31 The Illusion of Political Change Through Voting
53:47 The Fight Against YIMBY and Neoliberal Policies
59:06 Concluding Thoughts and Call to Action"]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=UDtQ_B3aE2k">
    <title>How the CIA Controls US Culture (with Esha Krishnaswamy) - YouTube</title>
    <dc:date>2024-10-20T23:14:08+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=UDtQ_B3aE2k</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Attorney, writer and podcast host Esha K joins Bad Faith for a deep dive into how the US government has used culture to surreptitiously influence the politics of Americans. From funding art styles through patronage at major museums, to consulting on action movies, to recruiting artists to do world wide tours showcasing American "equality," the government's interest in influencing culture raises questions about how invested the left should be in recruiting popular figures to advance our message."]]></description>
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<item rdf:about="https://disconnect.blog/mark-zuckerbergs-rebrand-is-a-master-class-in-distraction/">
    <title>Mark Zuckerberg’s rebrand is a master class in distraction</title>
    <dc:date>2024-10-06T05:35:41+00:00</dc:date>
    <link>https://disconnect.blog/mark-zuckerbergs-rebrand-is-a-master-class-in-distraction/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Meta’s platforms are still causing harm, but the CEO has convinced the media to look at the future instead of the present"

]]></description>
<dc:subject>parismarx markzuckerberg 2024 power siliconvalley distraction regulation facebook sophiezhang media policy platforms joelkaplan alexjones georgewbush rightwing politics californianideology libertarianism socialjustice israel gaza palestine socialmedia donaldtrump elections jimjordan censorship crowdtangle</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://www.youtube.com/watch?v=2DyF4qTqDpY">
    <title>Our Food Is Killing Us. Regenerative Farming Fixes This. | Joel Salatin - YouTube</title>
    <dc:date>2024-09-30T03:07:43+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=2DyF4qTqDpY</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Few things are more valuable in life than the food we eat and the soil that grows it. So today, we have the great honor of talking with Joel Salatin. Named  "the most famous farmer in America", Joel has spent his career advocating for sustainable farming practices, and pioneering models that show how food can be grown & raised in ways that:
- are regenerative to our topsoils
- are more humane to livestock
- produce much healthier, tastier food
- contribute profitably to the local economy

Who wouldn't want that? 

Well, the government and Big Ag for starters. 

Joel refers to himself a "lunatic farmer" because so many of the changes he thinks our food systems need are either illegal under current law or mightily resisted by the deep-pocketed corporations controlling production and distribution.

But that doesn't stop him from his passion of inspiring others to take a better path. He co-owns and operates, with his family, Polyface Farm in Swoope, Virginia.  Featured in the New York Times bestseller Omnivore’s Dilemma and award-winning documentary Food Inc., the farm services more than 5,000 families, 50 restaurants, 10 retail outlets, and a farmers’ market with produce and pastured beef, pork, poultry, as well as forestry products. On the farm, Joel and his staff pilot new practices, mentor young farmers, educate the public, and produce an excellent set of workshops for those looking to truly 'get their hands dirty' learning how to farm sustainably.

He's a true hero to many, including me. And I predict he'll be one of yours, too, by the end of this discussion."]]></description>
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<item rdf:about="https://faith.yale.edu/media/fully-alive">
    <title>Fully Alive | YCFC</title>
    <dc:date>2024-08-19T03:53:07+00:00</dc:date>
    <link>https://faith.yale.edu/media/fully-alive</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[via:
https://ablerism.micro.blog/2024/08/18/i-find-elizabeth.html ]

"Modern Monasticism & the Topography of the Soul"

...

"Elizabeth Oldfield discusses what it means to be fully alive and at peace with ourselves and our neighbors in the anxiety and fear of contemporary life.

What does it mean to be fully alive and at peace with ourselves and our neighbors in the anxiety and fear of contemporary life? Joining Evan Rosa in this episode is Elizabeth Oldfield—a journalist, communicator, and podcast host of The Sacred. She’s author of Fully Alive: Tending to the Soul in Turbulent Times.

Together they discuss life in her micro-monastery in south London; the meaning of liturgical and sacramental life embedded in a fast-paced, technological, capitalistic, obsessively popular society; the concept of personal encounter and Martin Buber’s idea that “all living is meeting”; the fundamentally disconnecting power of sin that works against the fully aliveness of truly meeting the other; including discussions of wrath or contempt that drives us toward violence; greed or avarice and the incessant insatiable accumulation of wealth; the attention-training benefits of gratitude and the identify forming power of our attention; throughout it all, working through the spiritual psychology of sin and topography of the soul—and the fact that we are, all of us, in Elizabeth’s words, “unutterably beloved.”

About Elizabeth Oldfield

Elizabeth Oldfield is a journalist, communicator, and author. She hosts a beautiful podcast called The Sacred. And she’s author of Fully Alive: Tending to the Soul in Turbulent Times. Follow her @esoldfield, and visit her website elizabetholdfield.com

Show Notes

- Intentional living community; pulling on monastic lifestyle and framework; read more about Elizabeth Oldfield’s micro-monastery here (https://www.thetimes.com/life-style/parenting/article/middle-class-commune-joint-accounts-noisy-sex-peckham-0jnhvhgmh ).
- People passing through the micro-monastery and the sharing of a meal and sitting in silence with others
- Celtic prayer book - The Aidan Compline (https://www.northumbriacommunity.org/offices/monday-the-aidan-compline/ )
- Fully Alive: Tending to the Soul in Turbulent Times by Elizabeth Oldfield (http://bakerpublishinggroup.com/books/fully-alive/421701 )
- How you see your liturgical life, the rhythms of your life however else you might describe you spirituality as providing the soil of this book?
- A personal writing experience - communicating something of her tradition with the outside world
- What it means to be fully alive to you?
- Everything is about relationships and connection; to be fully alive is to be fully connected with the soul
- Between Man and Man (https://www.routledge.com/Between-Man-and-Man/Buber/p/book/9780415278270 ) and I and Thou by Martin Buber - “all living is meeting” (https://www.maximusveritas.com/wp-content/uploads/2016/04/iandthou.pdf )
- If all living is meeting, how are we failing in that regard?
- Unapologetic: Why, Despite Everything, Christianity Can Still Make Surprising Emotional Sense by Francis Spufford (https://www.harpercollins.com/products/unapologetic-francis-spufford?variant=32207439626274 )
- Sin is disconnection; a turning inward
- “Elegy on the Lady Markham” by John Donne (https://www.poetrynook.com/poem/elegy-lady-markham-0 )
- “As I Walked Out One Evening” by W.H. Auden (https://poets.org/poem/i-walked-out-one-evening )
- The Sacred podcast (https://www.theosthinktank.co.uk/comment/2017/12/06/introducing-the-sacred-podcast )
- Polarization, division, and the splitting of people - homophily and fight or flight response
- Jesus going to the margins, ignoring tribal boundaries and turning the other cheek
- Sin and Reconciliation
- The Givenness of Things: Essays by Marilynne Robinson, “I find the soul a valuable concept, a statement of the dignity of human life” (https://www.brethrenpress.com/product_p/9781250097316.htm )
- The soul is interesting and difficult to name but is so valuable
- Room for uncertainty and poetry—we beat up our souls, keep ourselves distracted
- Contemporary life is angry and greedy
- Contempt is a poison for our souls and relationships and humanity
- Stress and anxiety as a constant
- Christian non-violence tradition
- We must feel our emotions - process them through the shared rituals of our communities
- Desire by Micheal O’Siadhail (https://www.baylorpress.com/9781481320061/desire/ )
- Would you like to introduce your take on greed?
- Phyllis Tickle, dogged commitment of the scripture - the love of money is the root of all evil
- The Parable of the Sower - Mark 4:19 (https://www.biblegateway.com/passage/?search=Mark4%3A19&version=NIV )
- Made gods of wealth, greed, comfort, and connivence
- Gratitude is a medicine for greed
- Of Gratitude by Thomas Traherne? (https://www.cambridge.org/core/books/abs/works-of-thomas-traherne-vii/of-gratitude/161CCCE8293EE4034F65AB436AB4D3F9 )
- “These are the Days We Prayed For” by Guvna B (https://genius.com/Guvna-b-these-are-the-days-lyrics )
- Notice and give thanks; misplaced desire
- Acadia, spiritual apathy, and heavy distraction
- Attention and discipline are formation
- The Anxious Generation: How the Great Rewiring of Childhood is Causing an Epidemic of Mental - Illness by Jonathan Haidt (https://www.anxiousgeneration.com/book )
- Community as accountability and rituals and set rhythms of life
- Divine Love, ultimate love
- Baptism as a reminder of our death - love remains
- Quiet space shared with others; honesty, vulnerability, emotional processing"]]></description>
<dc:subject>elizabetholdfield 2024 monasticism spirituality anxiety fear soul life living relationships connection sin reconciliation distraction gratitude christianity contempt greed avarice comfort connivance wealth discipline baptism love honesty vulnerability michaelo'siadhail intentionalcommunity nonviolence emotions phyllistickle prayer rhythms pace jesus christ marinbuber liturgy francisspufford johndunne whauden polarization division homophily silence quiet uncertainty poetry thomastraherne guvnab desire jonathanhaidt humanism outrage wrath anger empiness tribalism society divisiveness moralizing stress empathy curiosity offense grief grieving lament rage overwhelm evanrosa feelings therapy ritual hope cycles praise joy psychology wellness change parableofthesower climatechange accumulation consumerism falseidols shame shamelessness marilynnerobinson money enough simple simplicity slow small security stability steadiness jesuschrist</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=Ivd8so3vWjQ">
    <title>Internet Loneliness and Loss of Community - YouTube</title>
    <dc:date>2024-06-22T04:48:33+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=Ivd8so3vWjQ</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Timestamps:
0:00 intro
2:04 history of media resistance
7:03 anti-internet arguments
12:49 capitalism and the internet
19:22 milanote shoutout
21:32 back to the video
22:08 everything is so fast
25:16 superficial connection
28:35 internet activism
42:03 closing thoughts
-
Tags:
internet activism, slacktivism, capitalism, video essays, social media detox, social media is toxic, tiktok, tiktok attention span, extremely online, online activism, digitine, celebrity blockout 2024, shanspear, shanespeare, video essay pop culture"]]></description>
<dc:subject>shanspeare 2024 internet media history web online radio tv television 2010s 1990s 2000s plato stephenmarche technology isolation loneliness society digital slacktivism capitalism socialmedia tiktok attention distraction activism yvettevickers moralpanics moralism reading howweread sensationalism children mentalhealth guydebord spectacle jonathancrary capitalflows johnbellamyfoster robertmcchesney rapidity speed productivity comparison consumerism community dehumanization algorithms cynicism apathy separation individualism commodities commodityfetishism advocacy ignorance silence suppression simplicity engagement bds organizing boycotts boycott palestine israel starbucks abstinence onlineactivism celebrities metgala influencers digitine inequality precarity organization raybradbury fahrenheit451 despair whitesupremacy colonialism imperialism</dc:subject>
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<item rdf:about="https://www.gurwinder.blog/p/the-intellectual-obesity-crisis">
    <title>The Intellectual Obesity Crisis - by Gurwinder - The Prism</title>
    <dc:date>2024-06-03T01:44:12+00:00</dc:date>
    <link>https://www.gurwinder.blog/p/the-intellectual-obesity-crisis</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["“Our minds are hurt more often by overeating than by hunger.” — Petrarch

We evolved to crave sugar because it was a scarce source of energy. But when we learned to produce it on an industrial scale, suddenly our love for sweet things became a liability. The same is now true of data. In an age of information overabundance, our curiosity, which once focused us, now distracts us. And it’s led to an epidemic of intellectual obesity that’s clogging our minds with malignant junk.

The analogy of information as sugar is not just rhetoric. A 2019 study by researchers at Berkeley found that information acts on the brain’s dopamine-producing reward system in the same way as food. Put simply, the brain treats information as a reward in itself; it doesn't matter whether the info is accurate or useful, the brain will still crave it and feel satisfied after consuming it (at least until it starts craving more).

For hundreds of millennia, this wasn't a problem, because on the plains of the savanna, information was as scarce and precious as sugar. But this all changed with the rise of industrial society and the web.

We now live in an attention economy, where people are trying to draw our interest by any means possible. Since low-quality information is just as effective at satisfying our information-cravings as high-quality information, the most efficient way to get attention in the digital age is by mass-producing low-quality “junk info”— a kind of fast food for thought. Like fast food, junk info is cheap to produce and satisfying to consume, but high in additives and low in nutrition. It's also potentially addictive and, if consumed excessively, highly dangerous.

Junk info is often false info, but it isn't junk because it's false. It's junk because it has no practical use; it doesn't make your life better, and it doesn't improve your understanding. Even lies can be nourishing; the works of Dostoevsky are fiction, yet can teach you more about humans than any psychology textbook. Meanwhile, most verified facts do nothing to improve your life or understanding, and are, to paraphrase Nietzsche, as useful as knowledge of the chemical composition of water to someone who is drowning.

Common types of junk info include gossip, trivia, clickbait, hackery, marketing, churnalism, and babble. But in fact, any information that you can't use is junk info. A typical example on social media would be a photo of a freshly cooked burger, captioned with “Look what I just made!” but posted without a recipe so you can't even recreate it. Such an image might make you briefly salivate, and possibly spur you to make a burger of your own, but it provides no discernible value to your life.

Most people don't think very hard about what they post on social media, and such people are naturally able to post at a faster rate than more careful minds, so trivialities (e.g. “feeling tired, might go to sleep, lol”) quickly saturate these platforms. But the junk info that spreads furthest of all is that which evokes strong emotions, and this hasn't gone unnoticed by those, such as journalists and commentators, who are most desperate for your attention.

The easiest strong emotion to evoke is outrage; it requires nothing more sophisticated than a simple story of oppression, tailored to the appropriate political tribe. And yet outrage, for all its cheapness, is highly addictive and highly contagious, making it the weapon of choice for anyone who wants to be noticed in the online cacophony. Even once-respected outlets like the New York Times now resort to “ragebait,” sensationalist stories calculated to infuriate both the newspaper's readers and its political opponents, ensuring maximum attention.

Market forces and social pressures have caused junk info to dominate the web because it's cheap, easy to produce, and good at stealing your attention. Its ubiquity means it's always within easy reach of netizens, and as a result, millions of people are now hooked on it. It's why they endlessly scroll their Twitter timelines or check their Instagram notifications, or repeatedly click refresh on the YouTube homepages, or keep renewing their subscriptions to the Times.

The vast majority of the online content you consume today won't improve your understanding of the world. In fact, it may just do the opposite; recent research suggests that people browsing social media tend to experience “normative dissociation” in which they become less aware and less able to process information, to such an extent that they often can’t recall what they just read.

But despite being “empty calories,” junk info still tastes delicious. Since your dopamine pathways can't distinguish between useful and useless info, consuming junk info gives you the satisfaction of feeling like you're learning—it offers you the sensation of mental nourishment—even though all you're really doing is shoving virtual popcorn into your skull.

Eventually, the addiction to useless info leads to what I call “intellectual obesity.” Just as gorging on junk food bloats your body, so gorging on junk info bloats your mind, filling it with a cacophony of half-remembered gibberish that sidetracks your attention and confuses your senses. Unable to distinguish between relevant and irrelevant, you become concerned by trivialities and outraged by falsehoods. These concerns and outrages push you to consume even more, and all the time that you're consuming, you're prevented from doing anything else: learning, focusing, even thinking. The result is that your stream of consciousness becomes clogged; you develop atherosclerosis of the mind.

We now live in a state of constant distraction caused by an addiction to useless information, and this distraction is so overpowering it even distracts us from the fact we're being distracted. You'll probably read this article, briefly consider the damage junk info has done to you, and then return to aimlessly scrolling Twitter.

But before you do that, let's try to work out some kind of solution.

The most straightforward way to improve your information diet is to develop a habit for meta-awareness; to pay attention to what you're paying attention to. When you find yourself reaching unprompted for your phone, or hovering over the Twitter icon, invoke the “10-10-10 rule:” ask yourself, if I consume this info, how will I feel about it in 10 minutes, 10 months, and 10 years? Doing this may help you realize that the brief sugar-rush offered by junk info is so transient and insignificant in the grand scheme of your life that it's simply not worth your time.

And if your cravings can't be beaten by mere reasoning, then consider rearranging your lifestyle so junk info is simply not an option. The way I beat intellectual obesity was by trying to become the best writer I can be. Writing requires you to filter out bad information because you have a duty to your readers to not be full of shit. Writing also forces you to periodically shut out information altogether so you can be alone with your thoughts. This regular confrontation with yourself helps you keep your bearings in a world constantly trying to lure you away from your brain.

Ultimately you'll have to determine the info-diet that works for you. But if you insist on endlessly consuming whatever the web serves you, know that this banquet culminates in a bitter dessert: at the end of your life, when you're weighing your regrets, you probably won’t say “Man, I wish I’d spent more time browsing the web.” On the contrary, you'll have no recollection of that tweet by a stranger telling you they prefer pasta to pizza, or that gif that amused you for five seconds, or that Times piece that made you mad for a whole minute. And when you notice the myriad holes that all this junk has left in your memory, then it’ll finally be clear that you weren’t consuming it as much as it was consuming you."

[via:
https://social.ayjay.org/2024/06/02/gurwinder-eventually-the.html ]]]></description>
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<item rdf:about="https://www.persuasion.community/p/deep-reading-will-save-your-soul">
    <title>Deep Reading Will Save Your Soul - by William Deresiewicz</title>
    <dc:date>2024-05-30T16:21:54+00:00</dc:date>
    <link>https://www.persuasion.community/p/deep-reading-will-save-your-soul</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Real learning has become impossible in universities. DIY programs offer a better way."

...

"Higher ed is at an impasse. So much about it sucks, and nothing about it is likely to change. Colleges and universities do not seem inclined to reform themselves, and if they were, they wouldn’t know how, and if they did, they couldn’t. Between bureaucratic inertia, faculty resistance, and the conflicting agendas of a heterogenous array of stakeholders, concerted change appears to be impossible. Besides, business is good, at least at selective schools. The notion, floated now in certain quarters, that students and parents will turn from the Harvards and Yales in disgust is a fantasy. As long as elite institutions remain the principal pipeline to elite employers (and they will), the havers and strivers will crowd toward their gates. Everything else—the classes, the politics, the arts and sciences—is incidental.

Which is not to say that interesting things aren’t happening in post-secondary (and post-tertiary) education. They just aren’t happening, for the most part, on campus. People write to me about this: initiatives they’ve started or are starting or have taken part in. These come, as far as I can tell, in two broad types, corresponding to the two fundamental complaints that people voice about their undergraduate experience. The first complaint is that college did not prepare them for the real world: that the whole exercise—papers, busywork, pointless requirements; siloed disciplines and abstract theory—seemed remote from anything that they actually might want to do with their lives. 

Programs that address this discontent exhibit a remarkably consistent set of characteristics. They are interdisciplinary, integrating methods and perspectives—from, say, engineering and the social sciences—that are normally kept apart. They are informal, eschewing frontal instruction and traditional modes of evaluation. They are experiential, more about doing—creating, collaborating—than reading and writing. They are extramural, bringing students into the community for service projects, internships, artistic installations or performances. They are directed to specific purposes, usually to do with social amelioration or environmental rescue. Above all, they are student-centered. Participants are enabled (and expected) to direct their education by constructing bespoke curricula out of the resources the program gives them access to. In a word, these endeavors emphasize “engagement.”

All this is fine, as far as it goes. It has analogues and precedents in higher ed (Evergreen, Bennington, Antioch, Hampshire) as well as in the practice of progressive education, especially at the secondary level. High schools will focus on “project-based learning,” with assessment conducted through portfolios and public exhibitions. A student will identify a problem (a human need, an injustice, an instance of underrepresentation), then devise and implement a response (a physical system, a community-facing program, an art project). 

Again, I see the logic, it is just what many students want, but what bothers me about this educational approach—the “problem” approach, the “STEAM” (STEM + arts) approach—is what it leaves out. It leaves out the humanities. It leaves out books. It leaves out literature and philosophy, history and art history and the history of religion. It leaves out any mode of inquiry—reflection, speculation, conversation with the past—that cannot be turned to immediate practical ends. Not everything in the world is a problem, and to see the world as a series of problems is to limit the potential of both world and self. What problem does a song address? What problem will reading Voltaire help you solve, in any predictable way? The “problem” approach—the “engagement” approach, the save-the-world approach—leaves out, finally, what I’d call learning.

And that is the second complaint that graduates tend to express: that they finished college without the feeling that they had learned anything, in this essential sense. That they hadn’t been touched. That they hadn’t been changed. That there is a treasure out there—call it the Great Books or just great books, the wisdom of the ages or the best that has been thought and said—that its purpose is to activate the treasure inside them, that they had come to one of these splendid institutions (whose architecture speaks of culture, whose age gives earnest of depth) to be initiated into it, but that they had been denied, deprived. For unclear reasons, cheated.

I had students like this at Columbia and Yale. There were never a lot of them, and to judge from what’s been happening to humanities enrollments, there are fewer and fewer. (From 2013 to 2022, the number of people graduating with bachelors degrees in English fell by 36%. As a share of all degrees, it fell by 42%, to less than 1 in 60.) They would tell me—these pilgrims, these intellectuals in embryo, these kindled souls—how hard they were finding it to get the kind of education they had come to college for. Professors were often preoccupied, with little patience for mentorship, the open-ended office-hours exploration. Classes, even in fields like philosophy, felt lifeless, impersonal, like engineering but with words instead of numbers. Worst of all were their fellow undergraduates, those climbers and careerists. “It’s hard to build your soul,” as one of my students once put it to me, “when everyone around you is trying to sell theirs.”

That student’s name was Matthew Strother. It was through Matthew—he was in his early thirties by this point, and still seeking—that I learned about perhaps the two most prominent initiatives to have sprung up off-campus of late in response to the hunger for serious study. The first is the Brooklyn Institute for Social Research, which was founded in 2012 and now offers dozens of courses a year both in person and online. Its seminars meet three hours a week for four weeks. Recent offerings include classes on Melville’s The Confidence Man, Eric Auerbach’s Mimesis, fairy tales, and Mesopotamia. With its leftist commitments, BISR also runs courses in critical theory and the social sciences: Jacques Lacan, Gilles Deleuze, “Racial Capitalism,” “The Politics of Pregnancy.”

The second initiative Matthew alerted me to is the Catherine Project, which launched in 2020. Its vibe is very different from BISR’s. BISR was founded by a group of Columbia doctoral students. The Catherine Project was founded by Zena Hitz, a teacher at the St. John’s great books college in Annapolis, a Catholic convert, and, for three years, a resident of Madonna House, a monastic community in eastern Ontario. BISR is named for the Frankfurt Institute for Social Research, birthplace in the 1930s of the Frankfurt School of Marxist social thought. The Catherine Project is named for Catherine of Alexandria, an early Christian martyr, and Catherine Doherty, Madonna House’s founder.

BISR is explicitly political as well as educational; its Praxis program offers workshops and other resources to labor unions and nonprofits. The Catherine Project sees itself as being in the business of creating “communities of learning”; its principles include “conversation and hospitality, “simplicity [and] transparency.” Classes (called tutorials, in keeping with the practice at St. John’s) are free (BISR’s cost $335), are capped at four to six students (at BISR, the limit is 23), run for two hours a week for twelve weeks, and skew towards the canon: the Greeks and Romans, Pascal and Kierkegaard, Dante and Cervantes (the project also hosts a large number of reading groups, which address a wider range of texts). If BISR aspires to create a fairer market for academic labor—instructors keep the lion’s share of fees—the Catherine Project functions as a gift economy (though plans are to begin to offer tutors modest honoraria).

Add to these the Zephyr Institute, founded in 2014, which runs humanities-based programs in Silicon Valley. Add the Hertog Foundation’s humanities program, which since 2020 has conducted online seminars for mixed groups of undergraduates, graduate students, and young professionals. Add the reading groups and salons that have been proliferating both in-person and online. And many more initiatives, no doubt, that I have yet to learn of.

A number of factors play into this upsurge. One, of course, is the internet, as both a medium of study and a means to publicize offline opportunities. Another is the sense that academic humanities departments have long been inimical to humanistic inquiry—a major reason college students have felt cheated of it—as opposed to political tub-thumping. A former student who did an MFA in fiction at a major public university remarked that while the program’s writing instruction was only so-so, at least the workshops afforded the chance to really read, unlike what went on in what he called the institution’s “clownish” English department.

A third is less obvious. The long-term crisis in academic employment—the shift to adjunct labor, the glut of PhDs—has created a large pool of qualified instructors only loosely attached to, or entirely detached from, the academy. BISR’s faculty, almost all of whom have doctoral degrees, include not only adjuncts (and appointed professors), but book editors, full-time writers, a university librarian, an archaeologist, and a psychoanalyst-in-training. As Russell Jacoby has noted, the migration of intellectuals into universities in the decades after World War II, which he documented in The Last Intellectuals, has more recently reversed itself. The rise, or re-rise, of little magazines (Dissent, Commentary, Partisan Review then; n+1, The New Inquiry, The Point, The Drift, et al. now) is part of the same story. 

The Catherine Project’s faculty reflects a fourth factor. If there are students who despair at the condition of the humanities on campus, there are professors who do so as well. Many of her teachers, Hitz told me, have regular ladder appointments: “We draw academics—who attend our groups as well as leading them—because the life of the mind is dying or dead in conventional institutions.” Undergraduate teaching, she added, “is a particularly hard pull,” and the Catherine Project offers faculty the chance to teach people “who actually want to learn.”

And, I’d add, who can. Nine years ago, Stephen Greenblatt wrote: “Even the highly gifted students in my Shakespeare classes at Harvard are less likely to be touched by the subtle magic of his words than I was so many years ago or than my students were in the 1980s in Berkeley. … The problem is that their engagement with language … often seems surprisingly shallow or tepid.” By now, of course, the picture is far worse. Last year, in an article about the plunge in humanities enrollments, another Harvard English professor, Amanda Claybaugh, was quoted as follows: “The last time I taught The Scarlet Letter, I discovered that my students were really struggling to understand the sentences as sentences—like, having trouble identifying the subject and the verb.” And this is at Harvard. It’s no wonder faculty are thirsty for students with whom they can actually have a dialogue about the books they love.

I am involved in one of these off-campus ventures myself. My student Matthew, having spent many years searching for, then dreaming of, his ideal intellectual environment, decided to create it himself. It would marry rigorous group study of literary and philosophical texts with mindful living and abstention from technologies of communication. It would be a face-to-face community, a retreat from distraction, a school for adults. It would be small, self-governing, contemplative, and free of charge. He studied models: Deep Springs College, Plato’s Academy, Nietzsche’s experiences at Villa Rubinacci. He made copious notes. He outlined a set of principles. He purchased property in upstate New York.

But he did not live to see his plans take form. Matthew died last year, of cancer, at the age of 35, in the middle of his life’s way. But such was the beauty of his dream, and the love that he inspired, that some of us who knew him, led by his widow, Berta Willisch, determined to see it realized. Already this year, the Matthew Strother Center for the Examined Life is running three ten-day pilot programs for five participants each (plans are to expand to groups of ten and also offer longer sessions). The faculty include myself, Zena Hitz, and Len Nalencz, a friend of Matthew’s and a professor at the University of Mount Saint Vincent.

The response to the announcement of our pilot programs confirmed for me the existence of a large, unmet desire for text-based exploration, touching on the deepest questions, outside the confines of higher education. With limited publicity, a tight deadline, and a fairly demanding application process, we received nearly 160 submissions. Applicants ranged from graduating college seniors to people in their 70s. They included teachers, artists, scientists, and doctoral students from across the disciplines; a submarine officer, a rabbinical student, an accountant, and a venture capitalist; retirees, parents of small children, and twentysomethings at the crossroads. Forms came in from India, Jordan, Brazil, and nine other foreign countries. The applicants were, as a group, tremendously impressive. If it had been possible, we would have taken many more than fifteen.

When asked why they wanted to participate, a number of them spoke about the pathologies of formal education. “We have a really damaged relationship to learning,” said one. “It should be fun, not scary”—as in, you feel that you’re supposed to know the answer, which as a student, as she noted, makes no sense. “Study or attention,” said another, “has been lodged in an institution that has its own incentives,” like sorting for “merit.” “We need opportunities for reading and exploration that lie outside the credentialing system of the modern university,” he went on, because there’s so much in the latter that cuts against “the slow way that kind of learning unfolds.” A third, a dedicated autodidact who dropped out of a prestigious institution, used the architectural theorist Christopher Alexander’s notion of an “intimacy gradient” to describe his urge to enter into deeper contact with material than college courses typically allow. “For life’s significant questions,” he wrote, “like how one might choose to live, answers are to be found by moving along the gradient, not by ambling around the periphery.”

“How one might choose to live.” For many of our applicants—and this, of course, is what the program is about, what the humanities are about—learning has, or ought to have, an existential weight. Beneath their talk of education, of unplugging from technology, of having time for creativity and solitude, I detected a desire to be free of forces and agendas: the university’s agenda of “relevance,” the professoriate’s agenda of political mobilization, the market’s agenda of productivity, the internet’s agenda of surveillance and addiction. In short, the whole capitalistic algorithmic ideological hairball of coerced homogeneity. The desire is to not be recruited, to not be instrumentalized, to remain (or become) an individual, to resist regression toward the mean, or meme.

That is why it’s crucial that the Matthew Strother Center has no goal—and this is true of the Catherine Project and other off-campus humanities programs, as well—beyond the pursuit of learning for its own sake. Which means, for the sake of whatever students want to do with it, of whomever it might make them. This is freedom. When education isn’t pointed in particular directions, its possibilities are endless. After college, Matthew disappeared to Europe. I didn’t hear from him for five years. Finally, I got a letter—at some thirty pages, the longest I’ve ever received. It was a spiritual diary that doubled as a reading log. He referenced Joyce, Hesse, Bellow, Camus, Lawrence, Larkin, Miller, Maugham, Hemingway, Chesterton, Salinger, Durell, Ozick, Blake, Gorky, Chekhov, Geoff Dyer, Paul Goodman, Roberto Calasso, David Shields, Gregoire Bouillier, and George WS Trow. At the end, he wrote this: “The straight river of my narrative has opened onto the wide deltas of the present, and looking out to sea there’s nowhere to go but anywhere.” Exactly."]]></description>
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    <title>The One Video Israel REALLY Doesn't Want You To See - YouTube</title>
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[Mohammed el-Kurd on the concerted effort to distract from a genocide by use of false accusations about language]]]></description>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["How long can you go without checking email, or glancing at your smartphone? Clifford Nass, a psychology professor at Stanford University, says today's nonstop multitasking actually wastes more time than it saves—and he says there's evidence it may be killing our concentration and creativity too."

[via:
https://2ndbreakfast.audreywatters.com/the-world-reveals-itself-to-those-who-walk/ ]]]></description>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["It’s been 50 years since Ernest Becker’s breakthrough book The Denial of Death was first published, and its thesis has become more relevant than ever. Filmmaker Jef Sewell is the co-creator of a new documentary about Becker called All Illusions Must Be Broken. It features never-before-heard audio of the enigmatic anthropologist and puts his theories in a modern context."

[See also:
https://www.listennotes.com/podcasts/the-gray-area-with/the-denial-of-death-qaKz6NjJeFi/

via:
https://submittedforyourperusal.com/2024/04/05/all-illusions-must-be-broken/ ]]]></description>
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<item rdf:about="https://2ndbreakfast.audreywatters.com/the-world-reveals-itself-to-those-who-walk/">
    <title>&quot;The World Reveals Itself to Those Who Walk&quot;</title>
    <dc:date>2024-04-15T16:28:32+00:00</dc:date>
    <link>https://2ndbreakfast.audreywatters.com/the-world-reveals-itself-to-those-who-walk/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Walking is how I get to know a place, it’s how I know a place. Yes, I could look at a map. Yes, I could ride the bus (take a cab, drive a car, whatever) with a similar purpose in mind. I could look out the vehicle’s window and see where I’m headed — if you are driving, your eyes had better be on the fucking road though. But there's something about the pace with which I move while walking that allows me to see more, to process more. When I run or ride, I’m moving too quickly (even if I’m not moving all that quickly); my surroundings are a blur – not from speed so much as from cognition.

Walking lets you read the world — and much like the slow, contemplative mental processes involved in reading a book, the pace with which one moves through the world while walking allows for a different, deliberative kind of seeing. You notice more. You think more."

...

"Walking is how I get to know a place, it’s how I know a place. Yes, I could look at a map. Yes, I could ride the bus (take a cab, drive a car, whatever) with a similar purpose in mind. I could look out the vehicle’s window and see where I’m headed — if you are driving, your eyes had better be on the fucking road though. But there's something about the pace with which I move while walking that allows me to see more, to process more. When I run or ride, I’m moving too quickly (even if I’m not moving all that quickly); my surroundings are a blur – not from speed so much as from cognition.

Walking lets you read the world — and much like the slow, contemplative mental processes involved in reading a book, the pace with which one moves through the world while walking allows for a different, deliberative kind of seeing. You notice more. You think more."

...

"Blame the geography, blame the weather, blame the culture — walking was just not something I did much of growing up.

...Except when we were in England, visiting my mom's side of family. The British are walkers. There we'd walk to the shops, walk to the post. We’d walk for the sake of walking, ambling through fields and woods and gardens and parks — through other people's property [https://www.gov.uk/right-of-way-open-access-land ], which even without knowing all the legal intricacies, I recognized I could never do back home.

My granny was part of a social walking club, and well into her eighties would partake in lengthy walking tours, bussing up to Scotland or over to Cornwall just to walk for a whole day. This was mind-boggling to teenage me, but sounds quite idyllic to old me now. At the time, I was convinced that the allure of these tours must've been that she and her friends would end up at a pub. Now I recognize that it wasn’t (just) the half pint of cider and Ploughman's lunch; it was the walking itself she loved.

Walking kept her fit, physically and mentally, to be sure — that's the easy and obvious rationale, isn't it. That's what often gets invoked in making the case for walking more: it's good for your health, a corrective to our increasingly sedentary lives.

(Of course, someone's bound to chime in that walking is insufficient exercise — that is, you're likely not walking fast enough for it to be strenuous enough to count towards the 150 minutes of moderate intensity aerobic exercise we're supposed to get each week. Ugh. Whatever.)

The world reveals itself to those who walk. Moving slowly means moving thoughtfully, purposefully. Aware -- aware of the world around you, aware of the thoughts on your head.


***

I first noticed it almost a decade ago, in Australia of all places — perhaps the only industrialized nation whose inhabitants walk less than those in the States: all along the sidewalks of Sydney, folks had their eyes glued to their phones as they walked. Now, I see this everywhere. I’m not talking about that quick glance we all take to check Google maps — am I heading in the right direction? I often can't tell when I emerge from the subway — or to flip to the next song on the playlist, or to see who just texted. I’m talking about a complete commitment to what's on the screen. Transfixed, utterly transfixed. Eyes down, but moving forward.

We used to joke that watching television turned people into zombies – staring, drooling, mindless. But those zombies sat still – eyes on the TV set, stuck to their seats on the sofa. Now, these zombies are up and moving; they’re ambling down the street — across the street even — with their eyes barely leaving their phones to look up, look around.

And it is television they’re watching. Or rather, it’s a string of 10-second videos on TikTok. It’s short snippets on Instagram or longer (“longer” is, like, 4 minutes) videos on YouTube. It's still TV that still has people so enraptured. I know, because each time someone on their phone nearly walks into me, I try to look at their screen to see what’s so captivating. Sure, sometimes it’s a text message – and maybe it’s a super-important one, like, you know, what happened last night on television.

Even if they’re not watching their phones, they’re listening — headphones in, they’re trying desperately, it seems, to wall themselves off, hoping the world will not be revealed as they walk."

...

"I’m a little more forgiving if someone is looking at a map on their phone. I honestly can’t remember how I ever found my way anywhere without my phone. I mean, we had a paper map in the car – a big bound book with highway maps for all fifty states, on the off-chance, I guess, that we needed to navigate our way through Ohio.

But when I was a teenager at school in Oxford and my friend Sara and I would sneak away into London for the weekend, I don't honestly remember: how did we ever find our way anywhere? Did we ask for directions? Did we just roam? Did we wander for hours – this seems pretty likely – and hope that eventually we’d find our way? Did we even have a destination? Did we first go somewhere with someone who knew the way, then having committed the navigation to memory, go back with friends? My cousin Marcus first took me to Kensington Market, I do remember that. And then I guided Sara back there a few weeks later. We got our noses pierced. Would I have really remembered, from just one trip, how to get there? Would I have been able to recall the right route? Or maybe it didn't matter – maybe, just maybe, before we had phones and Google Maps we were much less concerned with getting somewhere efficiently. (Also, we were 16.)

The world reveals itself to those who walk, and as little teenage rockers, adventurous and naive and brave and dumb, we were ready for the revelations.

But I didn’t have a phone or a camera so I have nothing but my memories – uncertainties all around. There's no documentation of what we did – thank god – and what the world revealed.

***

Our attention is always divided. Digital technologies — our phones, specifically — didn’t cause humans to suddenly become distracted. Minds wander by design — an evolutionarily beneficial attribute to keep us safe, no doubt, but also to keep us engaged with one another. Our brains are, as Annie Murphy Paul writes in her book The Extended Mind, "attuned to the presence of novelty, to whatever appears new and different." Novelty, the sound of speech, and social interactions are all powerful stimuli to which we are attracted, she argues — unconsciously, naturally, and often uncontrollably.

And yet, "all this visual monitoring and processing uses up considerable mental resources," she notes, "leaving much less brainpower for our work." This explains, in part, why "multitasking" is considered a myth [https://www.npr.org/2013/05/10/182861382/the-myth-of-multitasking ] — our attention may switch back and forth between things, but it's never smooth or seamless. Actually, it's fucking exhausting. The forces of capitalism — including the ideologies built into our gadgets — try to convince us that we can, that we must juggle multiple activities. After all, to do so enhances our productivity – ideally, at least. Or it numbs us, wears us out.

We can, of course, walk and think. Philosophers have long insisted that these activities are inextricably connected — indeed that their pursuit, simultaneously, is the most generative. "Only thoughts which come from walking have any value," Friedich Nietzsche argued. Jean-Jacques Rousseau agreed, "I am unable to reflect when I am not walking; the moment I stop, I think no more, and as soon as I am again in motion, my head resumes its working." "Methinks that the moment my legs begin to move, my thoughts begin to flow," Henry David Thoreau wrote.

The world reveals itself to those who walk. Or, it probably tries to. You gotta look up from your phone though."]]></description>
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<item rdf:about="https://www.nytimes.com/2024/04/10/opinion/schools-technology.html">
    <title>Opinion | Get Tech Out of the Classroom Before It’s Too Late - The New York Times</title>
    <dc:date>2024-04-10T18:33:21+00:00</dc:date>
    <link>https://www.nytimes.com/2024/04/10/opinion/schools-technology.html</link>
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    <title>Why we crave healthier computing</title>
    <dc:date>2024-04-02T06:00:42+00:00</dc:date>
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<item rdf:about="https://theconvivialsociety.substack.com/p/desire-dopamine-and-the-internet">
    <title>Desire, Dopamine, and the Internet - by L. M. Sacasas</title>
    <dc:date>2024-03-24T02:39:43+00:00</dc:date>
    <link>https://theconvivialsociety.substack.com/p/desire-dopamine-and-the-internet</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[in response to:
https://www.honest-broker.com/p/the-state-of-the-culture-2024 ]

"But what has this to do with so-called “dopamine culture”?

The organizing principle of this essay has been this: the “dopamine culture” frame is too simplistic and tacitly9 encourages an impoverished view of human personhood. To reduce a discussion of this significance to the operations of dopamine already sets us off on the wrong path. We need a fuller account of our relationship with digital media as well as a richer story of human desire in order to see our way through the challenges we face. Interestingly, the dopamine framing is also an artifact of the condition it tries to explain: it is a powerful and catchy meme, although one that is offered in the best spirit. For these reasons, I fear that it may trap us in the very patterns that it seeks to overcome.

What I have attempted to offer in its place is a wider and more substantive array of explanations for the dynamics of digital culture, grounded in a specific understanding of our media environment and of the human condition. Take these for whatever they may be worth. At the very least, I hope they prompt thoughtful conversation and reflection.

Finally, coming back to the question Sophie posed when asked to consider setting aside her smartphone for a period of time: “Why would I do that?” Why might any of us seek to better order our relationship to digital media?

This is the question we need to be asking and attempting to answer, for ourselves and for others. We need a compelling account of silence, solitude, attention, disciplined engagement, well-considered restraint, vulnerability, and risk. But not for their own sake or for the sake of nebulously resisting the lure of digital technologies, and much less out of a misguided reactionary impulse. Rather, we must come to see these as the necessary skills and requisite virtues for the pursuit of our well-being and that of our neighbors."]]></description>
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<item rdf:about="https://www.universityofcalifornia.edu/news/cant-stop-worrying-why-video-games-help">
    <title>Can’t stop worrying? Why video games help | University of California</title>
    <dc:date>2024-03-21T17:28:51+00:00</dc:date>
    <link>https://www.universityofcalifornia.edu/news/cant-stop-worrying-why-video-games-help</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[video embed:
https://www.youtube.com/watch?v=jbIHbgYCAO8

"Since video games arrived on the scene, people have worried about their addictive nature.
But there’s a reason why they are so good at capturing our attention.  Research from @ucriverside suggests that it can have major benefits for our mental health. 

Featuring: Kate Sweeny, Professor of Psychology, UC Riverside

🎮 Read more about this research at: https://www.universityofcalifornia.edu/news/cant-stop-worrying-why-video-games-help

🧠 The research highlighted in this video was funded primarily by a grant from the National Science Foundation (BCS-1251672). @NSFScience  

🤓 CITATIONS
- A Better Distraction: Exploring the Benefits of Flow During Uncertain Waiting Periods: https://psycnet.apa.org/doiLanding?doi=10.1037%2Femo0000479
- Flow in the time of COVID-19: Findings from China: https://journals.plos.org/plosone/article?id=10.1371%2Fjournal.pone.0242043 

00:00 Intro
00:22 What is flow?
01:11 Kate's research study
01:47 Video games and good flow activities
02:29 The Tetris study results
03:21 The evolutionary purpose of worry"]]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=ngzEK9ksrLc">
    <title>“Two sides of the same coin” - YouTube</title>
    <dc:date>2024-03-20T22:04:52+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=ngzEK9ksrLc</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The brothers discuss, among other things, Zionism and denial; Israel’s engineered starvation of Gaza; US-Israeli collaboration.

Date of recording: March 19, 2024"

[also here:
https://directory.libsyn.com/episode/index/id/30463043
https://sites.libsyn.com/495388/two-sides-of-the-same-coin ]]]></description>
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<item rdf:about="https://christianstudycenter.substack.com/p/to-see-the-world-whole">
    <title>To See the World Whole - by Christian Study Center</title>
    <dc:date>2024-02-26T02:00:27+00:00</dc:date>
    <link>https://christianstudycenter.substack.com/p/to-see-the-world-whole</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this episode of For Your Consideration, we are sharing a talk delivered by our director, Mike Sacasas, during our spring semester open house on January 23rd.

The talk was titled “To See the World Whole.”

We live in what the poet Richard Wilbur called a "scattering time." The most powerful forces at work within us and without appear to be disintegrating forces. These trends are long-standing even if their unfortunate consequences are only now becoming apparent in an increasingly polarized society and a worsening mental health crisis. How might we learn to see the world whole again? How might we overcome the various forms of alienation that characterize our experience? And is there anything education can do to help us overcome this fragmentation? These are the question we will take up in this talk. 

The talk concludes on practical note with a principle, a stance, a practice, and a truth that might help us see the world whole again.

Below is an excerpt from Mike’s opening comments. We hope you listen to the whole thing and share it with others.

***

My text for this evening is a passage from the gospel according to Tolkien. The Fellowship of the Ring, Book II, Chapter 2. These are the words spoken by the wizard, Gandalf the Grey in his confrontation with another wizard, Saruman, who is described elsewhere as having a “mind of metal and wheels.” To Saruman, Gandalf says: 

“He that breaks a thing to find out what it is has left the path of wisdom.”

So let me start with my title—“To See the World Whole.”

When I first started thinking about this talk and what topic I might try to address, my mind turned to debates currently raging about the purpose and function of higher education, debates that have become not only politicized—because, of course, how a people is educated has always been, at least in part, a political matter—but which have become active fronts in the digitized culture wars. 

What follows will not be anything like a thorough or substantive engagement with those debates, but my thinking did bring me back to a theme that I have thought about on and off for a long time:  how do we learn to see, actually see, the world? We are always looking but rarely seeing, and much less are we seeing the world whole. And by “seeing the world whole” I mean something like experiencing a vision of reality, a vision that, of course, includes sight but also involves the mind, the imagination, the heart. How do we achieve such a vision that encompasses the fullness of reality in its depth and in its multiple dimensions: intellectual, sensual, moral, spiritual, etc.?

But the word whole also suggests something more than completeness or totality. It also suggest health and all of what the Hebrew word shalom encompasses: peace, well-being, even blessedness. 

So asking how we might see the world whole can lead us to consider not only matters of knowledge and perception, but also how we might achieve wholeness of being for ourselves and also for our communities. How can we see the world whole? How can we see to it that the world finds wholeness, peace, shalom? 

And, more to the point of what I would like to explore tonight: is there a relationship between the two? Might it be that learning to see the world whole might also help us find and promote wholeness? "]]></description>
<dc:subject>2024 lmsacasas wholeness objectivity abstraction academia highered highereducation quantification science scientism technology beholding silence agesegregation work life howwelive departmentalization separation philosophy compartmentalization behaviorism technosolutionism ai artificialintelligence machinelearning cyborgs power control hartmutrosa wendellberry cslewis romanoguardini love knowledge progress canon modernity isaacnewton physics specialization faith reason enlightenment mind body humanism facts value values disintegration society culture nature alienation scale humanscale slow small presence distraction attention depression isolation suicide peace wonder maxpicard living jrrtolkien</dc:subject>
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<item rdf:about="https://overthefield.substack.com/p/where-you-are-is-where-you-are">
    <title>Where You Are Is Where You Are - by Hadden Turner</title>
    <dc:date>2024-02-20T19:22:14+00:00</dc:date>
    <link>https://overthefield.substack.com/p/where-you-are-is-where-you-are</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["It is worth repeating that by failing to realise, appreciate, and accept that we are where we are, we overlook what is right in front of us — the very things which should be of upmost importance. These are the objects and realities, the people and places, and norms and institutions that make up our every day. They directly influence our lives, and we, through the relationships and actions we form, directly influence them. The health (or otherwise) of our local community and local wildlife significantly affects and directly concerns us. We must realise that their health or degeneracy is, in part, caused by our local actions. Our responsibility for those things, peoples and creatures that make up our place should be obvious — bluntly so. These are the relationships by which our life will be judged, these are the places, buildings, stories, and habitats we will hand down to the next generation, and these are the places and things which bear our name. But, in this modern, rootless age we too easily forget this. And our eyes, oh, how they do wander…

Wander, they do, to where we think we primarily are (or more accurately, want to be). They drift to the greener pastures of elsewhere: to the lofty heights of the city lights — the places of importance, wealth, power (that make the 10 o’clock news, and the 5 o’clock, 2 o’clock and so on), or to the picture-postcard rural idyll, with the perfect community, perfect garden, and perfect cottage.

These are the places we wish we were, the places that we like to think would fulfil us or complete us, or at least provide more spark and life than where we currently are. Even if we do not wish to live elsewhere, the importance and power of other places catches our attention and concern until we become preoccupied with what happens “over there” and not here where we are. A good benchmark of ascertaining where our focus lies is to examine our news reading habits. Do we know more about what is happening at a global or national level than what is happening in our local community? Probably.5 Too easily then are we addicted what really does not concern us, that which we have not the power to change, and that which will be replaced tomorrow by more irrelevant but oh, so important sounding news.

Our governments and national corporations fuel this sense of ‘dislocated rootlessness’6 by eroding our sense of the local and replacing it with a national vision: “The national is all important” they say, “we all need to come together and grow our national GDP and we all need to come together to contribute to solving our national problems”. And if you haven’t got the message, posters paid for by the government will constantly remind us of our national-scale duties and the primary importance of our big economy-boosting cities.

They have been remarkably successful. For many of us, the national has supplanted the local in our imaginations and affections regardless of the fact that local concerns are: more likely to match our own concerns, are concerns that more directly influence us, and finally are problems that we have the power to do something about. And the tragedy is that all this — the national governmental spin, the reprogramming and re-entering of our locational affections, and the centralisation efforts — goes on while the very policies our governments churn out at best neglect, or at worse, positively harm, our local areas in favour of those big-name players and big-name places in the national economy. Governments will rush to the rescue of a bank or a big city — but our local pub, the bulwark of the community and perhaps the only social meeting place for many? Forget it.7

But we mustn’t stop at the national level. When we listen to the global institutions, we find our responsibilities are even bigger than what our governments tell us. In our modern, hyper-connected world, we all need to play our part in the “the burden of world saving”. Our planet is under threat from economic downturn, climate change, ballooning poverty, and global diseases — and you, dear reader, are expected to play an instrumental part in saving it…

This, my friends, is a crippling and intolerable burden.

***

The place where this intolerable burden is placed most eagerly upon others’ shoulders is at the graduation ceremonies of every self-respecting university. No grandiose ceremony is complete without the standard trope from the vice-chancellor: “Go out, make us proud, and change the world!” I myself have been the recipient of this plea — and at the time I did not detect the incredible amount of hubris contained within this burden. The world is immense, and its needs and unique contexts innumerable. It can be guaranteed that the 'education’ obtained over the course of three years of study has only scratched the surface of what is needed to even attempt to positively change a single region let alone the world. That is a severe knowledge deficiency; the scale mismatch is even starker. No individual can hope to change something which is so beyond his or her capacity — as fundamentally limited creatures we simply do not have the time, energy, or mental power to sometimes get out of bed in the morning let alone change the world. The intolerable and impossible nature of this burden may explain why some climate activists seem so hysterical and emotional. If they feel individually responsible for saving the planet and averting climate change, then the weight of this immense burden will cripple them mentally.8

I believe we were never made to have such global burdens on our shoulders. The world is not ours to save — and we can’t even if we tried with all our might.9 One in a million of us may make a world changing difference — finding a cure for cancer or discovering something as world-changing as electricity — but such men and women are few and far between. You, dear reader, are unlikely to be one of them and neither am I. The memory of most of us will be erased once the inscription on our tombstone has weathered away. But if that inscription told of a life faithfully lived towards God and man — a ripe life10 with duties faithfully discharged and accomplished, and a local area all the better for your presence — then all is as it should have been.

You are not responsible for the whole world — far from it. But you are responsible for the local places11 in front of you: the local people who you relate to, the unique buildings, art, and beauty that you enjoy every day, and the local environments and habitats that surround the place you dwell. Where you are is where you are — and what you are responsible for. This is a burden heavy enough for us. This is a burden that matches our limitations.12 This is a burden that we can faithfully discharge. And this is a burden that will present us with a lifetime of opportunities for doing good.

Some of our local actions will indeed have global ramifications for good and for bad — such is the nature of our tele-connected world. Pollutants spread, emissions add up, and buying locally and sustainable food means less demand for unsustainable food from elsewhere13. But we can be certain that all of our local actions will have a local effect. Buying from your local shop supports the livelihood of your local proprietor. Stewarding your local habitats helps to protect the specific creatures who live there. Campaigning to save the listed building helps preserve that which otherwise would be lost. If I don’t care for my local area who else will? There are millions of people looking to care for the globe, but few to care for the places that are right in front of them.

Local action, though, is often far from glamorous and won’t make you famous. What’s more, it is often beset with infuriating bureaucracy and setbacks, funding is always in short supply, and positive change can take a lifetime to become apparent. Coupled with the fact that the global advocates with their glaring adverts and slogans tell you day in day out that: “you are worth it”, “you can change the world”, “don’t waste your life on the small, insignificant, and the local” it can be very tempting to broaden our horizons and focus on the important issues of elsewhere. Chances are your neighbour is already doing so, and their neighbour too. There is always a shortage of local advocates, local workers, and rooted people — and there are never enough willing hands for the unglamorous work to be done. If this essay convinces you to be numbered among the willing hands, then I will count the hours invested into these words a success. “Be famous within 15 miles” a sage once said14. If more people took this to heart, the ground beneath our feet might just start to heal and our fractured and dilapidating communities might just start to revive.

<blockquote>“A couple who make a good marriage, and raise a healthy, morally competent children, are serving the world's future more directly and surely than any political leader, though they never utter a public word. A good farmer who is dealing with the problem of soil erosion on an acre of ground as a sound grasp of that problem and cares more about it and is probably doing more to solve it than any bureaucrat who is talking about it in general. A man who is willing to undertake the discipline and the difficulty of mending his own ways is worth more to the conservation movement than a hundred who are insisting merely that the government and the industries mend their ways.”15</blockquote>"]]></description>
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    <title>Birds Do Not Sing in Caves - YouTube</title>
    <dc:date>2024-02-08T18:29:33+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=zgXgkpu7pkg</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["https://kishorebalasubramanian.wordpress.com/thoreaus-view-on-progress/

Walden, by Henry David Thoreau
The Question Concerning Technology, by Martin Heidegger

Radical Minimalism: "Walden" in the Capitalocene
Author(s): Michelle C. Neely
Source: The Concord Saunterer , 2018, New Series, Vol. 26 (2018), pp. 144-150 Published by: The Thoreau Society, Inc.

Thoreau's "Walden" in the Twenty-first Century
Author(s): SueEllen Campbell, Bradley P. Dean, Bill McKibben, John Hanson Mitchell, Joel Myerson, Mary E. Pitts, Robert Sattelmeyer, Jay Vogelsong, Laura Dassow Walls and Edward O. Wilson
Source: The Concord Saunterer , 2004/2005, New Series, Vol. 12/13 (2004/2005), pp. 6-17 Published by: The Thoreau Society, Inc.

Chapter Title: Solitude & Thinking. Henry David Thoreau Chapter Author(s): Margot Wielgus
Book Title: Anthropologie der Theorie
Book Editor(s): Thomas Jürgasch and Tobias Keiling Published by: Mohr Siebeck GmbH and Co. KG

Five Ways of Looking at Walden Author(s): Walter Harding
Source: The Massachusetts Review , Autumn, 1962, Vol. 4, No. 1 (Autumn, 1962), pp. 149-162
Published by: The Massachusetts Review, Inc.

Understanding Heidegger on Technology
Author(s): Mark Blitz
Source: The New Atlantis , Winter 2014, No. 41 (Winter 2014), pp. 63-80 Published by: Center for the Study of Technology and Society"]]></description>
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<item rdf:about="https://mehretbiruk.com/2023/06/04/internet-vs-internet/comment-page-1/#">
    <title>Internet vs “internet,” and non-internet things – time spent offline</title>
    <dc:date>2024-01-04T17:47:11+00:00</dc:date>
    <link>https://mehretbiruk.com/2023/06/04/internet-vs-internet/comment-page-1/#</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I am on the Internet.

In fact, I write this blog post and publish it online to share with whoever may read it because of the Internet. My work, an absolute dream come true, also requires me to be on the Internet; mostly to send communication emails, save files to shared drives, and search up important information to get my job done. The Internet is also where I look up grocery flyers and recipes, book tickets for shows and museums, and schedule my doctor’s appointments- all from the comfort of my couch. The Internet gets me places too; far and wide- from home to foreign places and back home again. In fact, the Internet is an absolute dream come true. Forgive my naivety, but how did anyone ever live without the Internet?

Then, there is the “internet”— lower case, low quality junk. Noise masquerading as information. Swipes pretending to be infatuation. Passive misery making its rounds in the name of social awareness, and disconnect fronting for social connection. And I am no longer on the “internet.” I am no longer interested in who said what to whom and who didn’t, all the while life passes by nonchalantly; time is indifferent to your spending habits. It is important, for our own sanity, since being online is as necessary to modern living as the toilet we piss in, we make the distinction between time spent on the Internet and time spent on the “internet,” versus non-internet things. All online time is not created equal. It would be foolish, and I was foolish once, to think one must completely unplug and not be online at all for it to be counted for time spent offline: Wait, what??? Allow me.

I am rarely online, if ever.

That is, I’m rarely on the “internet.” The internet is social media. It’s reddit. It’s the news, and all the digital junk that entertain, enrage and pacify us. On rare occasions, like last week down bad with a terrible cold, I find myself scrounging the internet for mindless entertainment. With a dumb smartphone and the Self-Control app aggressively blocking most of the “internet” on my laptop, it’s almost impossible to find such escape but I manage. There is always digital junk to be discovered if you give it your best try: The Useless Web. Yes I was that sick and desperate."

...

"The Internet, in all its glory, makes my day-to-day life convenient, efficient, and run smoother. It is one of the greatest tool civilization has birthed. The Internet is magic. The “internet,” on the other hand, is a colossal waste of time. I wasted so much of my youth on the “internet” because somebody lied and said, and I believed, I needed to be on the “internet.” So I don’t miss out, they said. Miss out on what exactly? I missed out on so much real life trapped inside the “internet”— tweet, tweet, tweet. But I’m glad I went looking for an alternative to what the world deemed a necessity for living now, the “internet.”"

...

"Most importantly, I wasn’t addicted to my phone or the “internet,” but rather I was addicted to escaping myself. Maybe second important is that there is a difference between the Internet and the “internet,” and that I can use the Internet as a tool to fill up my life up to the brim with non-internet things. So much so that I have little time left to be on the “internet.” And life is so much better—juicier, lovelier, more fun, delightful, pleasant, merrier, satisfying beyond my wildest dreams— this way."]]></description>
<dc:subject>internet web online 2023 mehretbiruk offline howweread reading distraction attention signalandnoise noise socialmedia</dc:subject>
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    <title>How to Pay Attention, Nick Seaver — Are.na</title>
    <dc:date>2023-10-29T22:29:50+00:00</dc:date>
    <link>https://www.are.na/block/2396514</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[alternative link:
https://web.archive.org/web/20220509140221/https://static1.squarespace.com/static/55eb004ee4b0518639d59d9b/t/5a73576fec212dcd8f379609/1517508463478/HTPA-syllabus-2.2.pdf ]]]></description>
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<item rdf:about="https://www.chrbutler.com/personal-machines-and-portable-worlds">
    <title>Personal Machines and Portable Worlds - Christopher Butler</title>
    <dc:date>2023-07-09T19:58:31+00:00</dc:date>
    <link>https://www.chrbutler.com/personal-machines-and-portable-worlds</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A lifelong fascination with technology begins with a single object.

Think back to when you were a child, to when you first encountered something you could hold in your hand that held you in awe. Perhaps you thought to yourself, “Wow, this does that?!”"

...

"There’s something about the personal device that I have always found fascinating and now find to be almost mysterious. But to be personal it has to be a certain kind of device — the kind that balances access to another world with the kinds of limits and boundaries that make a thing private. That balance is something I’ve always been able to point to in particular objects — this has it, but that does not — but describing it on its own, as a set of rules or characteristics, has always eluded me. But, for me, a personal device is defined by this balance, not by virtue of being the thing in my pocket and not the one in yours.

I think this notion of a personal technology is deeply meaningful. So I’d like to find a way to explain it.

Nearly everyone I asked returned the question — That was the gadget for me… So, what was yours?

I can point to my own origin-objects — gadgets like the Fisher Price Movie Viewer, the Pocket Rocker, the Etch A Sketch Animator, or, from a bit later, the Arion Hot-Watt II — and describe why they had that thing. Besides being quirky, niche products, they all let me enter another world that, at times, seemed both bigger and smaller than this one. It was as if that world was outside of this one, made accessible by the push of a button and, at the same time, that it sprang into existence as a me-sized bubble universe, Population: 1. This is the paradox of the personal device.

The tension between knowing that the world a personal device creates has boundaries defined by its code and materials and not knowing exactly what they are is one that, when kept in balance, activates the imagination. It allows for exploration, both of the object and through the object.

People of a certain age who remember spending hours exploring Hyrule, the world of The Legend of Zelda, will immediately understand this feeling. You could explore the world, and you could play the game. I’m not sure I ever tired of exploring enough to actually play the game.

The most magical of personal devices are those which offer access to the experience of infinitude without measuring it for you. The unknown is the stuff of imagination.

That is the opposite of our most common device-based experiences today. Whether you use a phone, tablet, laptop, or any other computer, the digital “world” today is always defined by an acute awareness of measure. Of more. But more is the easiest way to obstruct the imagination. Persistent input keeps cognition at its lower levels — maintaining attention, storing memory, applying perception, and processing language — without allowing a transition to thought and learning.

The best personal device supports thought — with it, within it, and most importantly, within you. Carl Jung once wrote that “in each of us there is another whom we do not know.” The purpose of introspection, for Jung, was to become acquainted with that person — to deepen our understanding of ourselves so that we may be more fully ourselves.

What if technology had the same purpose?

What if personal technology saw imagination — open, unresolved, interior, and subjective as it is — not just as a byproduct of use but as a purpose for it; as equal to utility, communication, or entertainment?"

...

"Kyle Chayka is working on a book that sounds like it may make a good case for my invisible mechsuit world. In a post titled, “The dream of the personal machine,” [https://kylechayka.substack.com/p/the-dream-of-the-personal-machine ] Chayka writes:

<blockquote>“My book is so much about how technology dictates culture. The devices that we use aren’t just accessories to culture or windows that we consume things through; they are collaborators, gateways, and molds…the idea of a personal computer had to be invented, manufactured, and marketed. We had to imagine computers as personal machines.”</blockquote>

This is an important point. We could live in a world where computing is a public works — where terminals to central processing work like telephones used to. You can pick them up or put them down, but nothing inside of them is yours. But we don’t live in that world. As soon as the first computer booted up in the first home, the computer became a personal object. And when an object becomes personal, it is difficult to leave it behind. We want it with us.

Perhaps that one thing — a simple desire for a personal machine — set us on the course we have followed since. Not Moore’s Law, not Capitalism, but personhood.

Later, in the same post, Chayka writes of the Palm Pilot — an early attempt at portable computing — that, despite it not providing much in the way of “fun” features for a kid, there was still an “ineffable appeal to holding a gateway to a digital world in your hand.”

A world. There’s that word again.

Why a world? There is a sense of dimensional transcendence to computers. As C.S. Lewis wrote of the wardrobe, “It’s inside is bigger than its outside.” In the early days of mobile computing, it was hard to not compare the capaciousness of a computer you could carry with you to something like a book. Of both you could say their insides were bigger than their outsides, but when it came to information, you’d have to settle for figurative capaciousness in a book; their actual contents are literally cover to cover. A digital machine’s contents are an entirely different thing.

In the time of the Palm Pilot, a tiny door to a vast digital world was more powerful as an idea than a tool. The digital world just wasn’t as big back then as it is now. But to Chayka’s first point, we built the digital world using these little devices that didn’t do very much. We made it worth the journey. And meanwhile, the object was our companion, and inside was a tiny, personal digital world — our notes, our messages, our few digital texts. It was not much, but it was ours."

...

"Many of the examples I’ve looked at so far align with my ideas of what makes a machine personal because they were designed with limitations imposed upon them, and many of the examples I’ve discussed that no longer feel personal have been designed to surpass those limitations. If machines were designed to be more personal, we’d have very different machines.

Sometimes it feels like it is simply a matter of whether a machine is connected to the internet or not. But of course it’s more than that. It’s as much about what we do with our machines as it is about what they were designed to do.

I think we can still experience the personal machine by choosing to experience a machine that way.

In a way, the continued popularity of vinyl is a good example of this. For the same price as a single record, you can get several months of access to more music than you could ever hear in that time. Still, some people choose records over digital files. It’s too easy to dismiss this as an affectation. It’s a choice to experience music in a particular way. It’s also a choice of a personal machine — a record player rather than a phone.

One benefit of personal technology reaching the maturity it has is the abundance of choices. It may seem like you must use an iPhone — perhaps everyone you know and care about is group messaging with iMessage — but you can choose something else. Every choice has benefits and costs. Ten years ago, I chose to leave Facebook. The benefits were many; the costs were not having easy access to where people I cared about shared information I wanted to know. A few years ago, I stopped using an e-reader — I had used a Kindle, and then a Kobo, both great machines. The cost was no longer being able to send articles from the web to my machine and reading them, as well as books, in bed. The benefit was not having too many choices in front of me when I just want to read one thing. I went back to the printed book. You could say that’s as much of an affectation in 2023 as playing a vinyl record. Maybe. But it’s a choice.

I haven’t owned a laptop for many years. My primary machine is a Mac Mini set up in my home office. The cost is I can’t work from my couch or the local coffee shop. The benefit is I have some separation in my life between work and not work.

For me, these choices turn using the same machines everyone uses into a more personal experience."

...

"I also notice that when I look at these older machines and the old media they use, I often find myself feeling like I’m looking at a door to a world. I look at a book — there’s a world. Every playable disc in our house — each a world.

Once you become accustomed to worldspotting, you can see them in anything. Every object is a world.

In the World; of the Worlds

Perhaps the days of personal machines are over. Maybe the complexities that Mau and his cohort wrote about are not safely reducible. Maybe we can’t decomplexify the world of things. Maybe. And if we can, I wouldn’t dare imagine it could happen quickly.

But if we can, where do we start? What do we look at? What do we use again, despite there being sleeker, faster, frictionless options available? What limits do we embrace so that we can re-balance the human with the machine?

I have spent the last few years slowly disconnecting in various ways. I’ve chosen to use things that only do a part of what readily available alternatives do and more. I’ve chosen to stop using some things altogether. I have found that these choices have enhanced my experiences because they’ve supported true insight; they’ve helped me be more aware of what I’m doing, why I’m doing it, and who I am becoming. I have found that they change the world because they change my world.

Jung said that in each of us is another. I think that in each of us is another world. A good personal machine reveals that world and helps us shape it."]]></description>
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    <title>Why We Never Have Enough Time | The New Yorker</title>
    <dc:date>2023-03-14T23:32:21+00:00</dc:date>
    <link>https://www.newyorker.com/magazine/2023/03/13/saving-time-book-review-jenny-odell</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Such writers often enact the kind of attention they cherish, employing language rich and precise, filled with moments of languor and epiphany. But Odell marches us along, gesturing to choppy outlines of the books she consults to piece together the story. Her own thinking feels curiously muted. Odell taught digital art at Stanford for almost ten years and frequently works with collage. Her method, she has said, involves putting different objects next to one another and “seeing what happens”—items from a local dump, for example, that she displays along with notes about their origins. In this book, however, her collages produce not surprise or poignance but a sense of cutting and pasting, of breathless summary. In his novel “Slowness,” Milan Kundera describes “a secret bond” between slowness and remembering, and, conversely, between speed and forgetting. A man walking down the street tries to recall something; without realizing it, he slows down. Another man, recalling an unpleasant episode, begins to walk faster, as if creating distance from the memory, trying to outpace it. I recalled these lines while trying to keep up with Odell. Why is this book about time in such a hurry?

Perhaps her hope is to rush past the fact that so many of her observations are commonplaces. The “modern view of time can’t be extricated from the wage relationship,” she reports, as if the knowledge were hard-won. As I read, I told myself that some hidden seams would surely be discovered, fresh evidence brought forth, complacencies unravelled; Odell seems to hint as much, hailing the benefits of dissonance and doubt. (“Simply as a gap in the known, doubt can be the emergency exit that leads somewhere else.”) Instead, we are led down a path of truisms to a well-padded account of how the capitalist logic of increase squeezes dignity from our days. “Accepting a life with less of a certain type of ambition is not the same as settling for a life with less meaning,” Odell writes.

Moss grows through division; the hasty chapters of “Saving Time” sprout and spread in a similar way. A section on leisure time wanders from a consideration of what rest is supposed to accomplish—just enough recovery to enable further work?—to how Black people have been harassed and attacked while engaging in leisure outdoors, such as birding or swimming. Odell ends by wondering whether “something like leisure could be possible in a world saturated by patriarchy, capitalism and colonialisms old and new.”

t’s a revealing question. After “How to Do Nothing” appeared, skeptics complained that it extolled the kind of languorous leisure time that few people were likely to possess. How easy to be present in mountain cabins, to “witness” while spending afternoons in a rose garden, to “prefer not to” during summers off from teaching at Stanford! Some readers groused that her prescriptions were innocent of structural forces or collective action, arguing only for the powers of “solitude, observation, and simple conviviality.” The criticism evidently found its mark: what Odell seems to be trying to outpace in “Saving Time” are those very accusations. The result is a book of hectic history and dutiful structural analysis, every sentence turtled against the arrows of social critique. “The world is ending—but which world?” she writes. “Consider that many worlds have ended, just as many worlds have been born and are about to be born.” Also: “I suggest an adjustment of discretion: experimenting with what looks like mediocrity in some parts of your life. Then you might have a moment to wonder why and to whom it seems mediocre.” The best defense, evidently, is to avoid any offense."

Odell’s signal question is to ask whose time is being devalued. I began to respond in the margins, faintly at first, and then with despair. Whose time is being devalued? Mine, I wrote. Of all the “overlapping temporalities” Odell attends to, the one she seems indifferent to is the time unspooling within her book. A writer, after all, is in the business of taking up time; time is her medium. It is not an unusual experience to feel that one’s time has been misused by a book, but it is novel, and particularly vexing, to feel that one’s time has been misused by a passionate denunciation of the misuse of time—and by a writer who invokes the act of reading to illustrate the very attention she enshrines. “This is real,” she writes in “How to Do Nothing”: “Your eyes reading this text, your hands, your breath, the time of day, the place where you are reading this—these things are real.”

Very often, problems of style and pacing are actually problems of thinking, and here is where one difficulty of “Saving Time” lies. Odell is working with ideas that demand careful, persuasive articulation: the interrelation of so many injustices, how to translate grief into language and language into action. Instead, we receive a relentless synthesis of other people’s work, often in the style of clotted—and sometimes incautious—Wikipedia summaries. Although the roots of Western temporal notions and distortions of time, for instance, are carefully mapped, Indigenous American traditions feel lumped together (sometimes with precolonial conceptions of time from other places in the world), shorn of context, of their own intellectual histories and contingencies. The absence of original thought is striking, suggestive—as if, after the objections to “How to Do Nothing,” the writer is taking cover behind the words of others, or, fretting about the individual as neoliberal construction, is now inclined to keep any thoughts of her own decorously offstage.

And yet it is on the individual level that time’s real textures and oddities are experienced. Odell knows this; she describes, for example, how her time felt so disorganized early in the pandemic (while carefully copping to her relative comfort and privilege). She tells us, wistfully, that she wishes to uncover ways of experiencing time that aren’t linked to pain, as if these methods didn’t exist all around her. In truth, every pleasure worth its name—music, sex, drugs, novel-reading—derives its particular rush from how it alters our sense of time, how it crumples it up or extends it into something long, lush, and strange.

The artist Anne Truitt observes, in the final published volume of her journals, “My sculptures are in a way analogous to time. The intrinsic nature of what they are made of is emerging: chemical changes in the paint on Gloucester and a characteristic of the poplar wood of which Valley Forge was constructed.” Later, she writes, “If I made a sculpture it would just stand there and time would roll over its head and the light would come and the light would go and it would be continuously revealed.” Perhaps we’re little different from her sculptures—both made of time and subject to time, parts of us emerging and evolving within it.

Our struggle to behave responsibly and sanely with time—often labelled “distraction”—isn’t merely a matter of being manipulated. “We mustn’t let Silicon Valley off the hook, but we should be honest: much of the time, we give in to distraction willingly,” Oliver Burkeman writes in his recent book “Four Thousand Weeks: Time Management for Mortals.” “Something in us wants to be distracted, whether by our digital devices or anything else—to not spend our lives on what we thought we cared about the most.” Burkeman’s point is that our minds wander as a reprieve from difficulty, sensing our limits.

The limits of Odell’s book, in turn, arise from a catechistic indexing of abstract forces, a harried sprint through familiar analyses that scarcely accommodates the waywardness of specific human experience. No moss grows under her feet, she can assure herself. But a book that spent less of its time reprising our era’s commonplaces would have made better use of ours."]]></description>
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    <title>Wendell Berry: The Work of Local Culture | The Contrary Farmer</title>
    <dc:date>2023-01-21T22:04:57+00:00</dc:date>
    <link>https://thecontraryfarmer.wordpress.com/2011/06/10/wendell-berry-the-work-of-local-culture/</link>
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<item rdf:about="https://podcasts.apple.com/us/podcast/best-of-ruth-ozekis-enchanted-relationship-to-minds/id1548604447?i=1000571550798">
    <title>The Ezra Klein Show: Best Of: Ruth Ozeki’s Enchanted Relationship to Minds and Possessions on Apple Podcasts</title>
    <dc:date>2022-12-05T03:10:14+00:00</dc:date>
    <link>https://podcasts.apple.com/us/podcast/best-of-ruth-ozekis-enchanted-relationship-to-minds/id1548604447?i=1000571550798</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[See also:
https://www.nytimes.com/2022/01/25/opinion/ezra-klein-podcast-ruth-ozeki.html

transcript:
https://www.nytimes.com/2022/01/25/podcasts/transcript-ezra-klein-interviews-ruth-ozeki.html ]

"Today we're taking a short break and re-releasing one of our favorite episodes from 2022, a conversation with the novelist and Buddhist priest Ruth Ozeki. We'll be back with new episodes next week!

The world has gotten louder, even when we’re alone. A day spent in isolation can still mean a day buffeted by the voices on social media and the news, on podcasts, in emails and text messages. Objects have also gotten louder: through the advertisements that follow us around the web, the endless scroll of merchandise available on internet shopping sites and in the plentiful aisles of superstores. What happens when you really start listening to all these voices? What happens when you can’t stop hearing them?

Ruth Ozeki is a Zen Buddhist priest and the author of novels including “A Tale for the Time Being,” which was shortlisted for the Booker Prize, and “The Book of Form and Emptiness,” which I read over paternity leave and loved. “The Book of Form and Emptiness” is about Benny, a teenager who starts hearing objects speak to him right after his father’s death, and it’s about his mother, Annabelle, who can’t let go of anything she owns, and can’t seem to help her son or herself. And then it’s about so much more than that: mental illnesses and materialism and consumerism and creative inspiration and information overload and the power of stories and the role of libraries and unshared mental experiences and on and on. It’s a book thick with ideas but written with a deceptively light, gentle pen.

Our conversation begins by exploring what it means to hear voices in our minds, and whether it’s really so rare. We talk about how Ozeki’s novels begin she hears a character speaking in her mind, how meditation can teach you to detach from own internal monologue, why Marie Kondo’s almost animist philosophy of tidying became so popular across the globe, whether objects want things, whether practicing Zen has helped her want less and, my personal favorite part, the dilemmas posed by an empty box with the words “empty box” written on it.

Mentioned:
The Great Shift by James L. Kugel

Book recommendations:
When You Greet Me I Bow by Norman Fischer
The Aleph and Other Stories by Jorge Luis Borges
Vibrant Matter by Jane Bennett

This episode contains a brief mention of suicidal ideation. If you are having thoughts of suicide, call the National Suicide Prevention Lifeline at 1-800-273-8255 (TALK). A list of additional resources is available at SpeakingOfSuicide.com/resources."

[See also:
https://www.listennotes.com/podcasts/the-ezra-klein-show/best-of-ruth-ozekis-cEL9YtiVWnB/ ]]></description>
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<item rdf:about="https://buttondown.email/techwontsaveus/archive/all-i-saw-was-death/">
    <title>All I saw was death</title>
    <dc:date>2022-10-24T19:33:54+00:00</dc:date>
    <link>https://buttondown.email/techwontsaveus/archive/all-i-saw-was-death/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Tech billionaires are trying to sell us a future in the stars. They’re really distracting us from real crises that will have severe consequences if we don’t wake up and act now."

...

"What Shatner describes is quite distinct from the utopian visions of Mars colonization being sold to us by Musk, a trillion people living in O’Neill cylinders by Bezos, or the prospect of many trillions populating the stars around us put forward by ascendent longtermists.

As much as Musk or Bezos may try to greenwash themselves and their business practices, they are quite explicitly telling their followers and the public not to worry too much about the challenges we face down here on Earth — crises that are already displacing millions, causing the mass extinction of species, and threatening much more significant disruptions in the decades to come. They feel that these consequences will not meaningfully affect them, insulated as they are by their immense wealth, and that it’s far more important to turn our attention and resources away from our planet to the space beyond to prepare for our — or their — departure.

However, the reality is quite different. Their expectation that they can escape the fallout of the destruction the capitalist class is reaping on our world and societies is misguided, at best, as Douglas Rushkoff has outlined in his new book Survival of the Richest. The more we buy into their Promethean distractions, the less we’re able to effectively respond to the crises unfolding in front of us; crises that require rapid and concerted collective effort, particularly on the part of our governments, to address.

This is where I return to Shatner. In the place the billionaires see our future, Shatner sees death, and that is the truth of the matter. There’s an important place for scientific probing of outer space so we can learn more about ourselves and the universe, as the new space telescope is wondrously showing us, but any real effort at colonization is a fool’s errand. If we try to move to Mars, we will die there.

What we desperately need is to turn our focus back to Earth and heal the wounds created by the past several centuries of industrial hubris, while ensuring we use our limited resources to maximize the quality of life for everyone — not allow a small number of billionaires to hoard the resources of nation states for themselves and their pet projects. My heart broke the other day to read that since 1970, animal populations have seen an average decline of 70%; just think of how many creatures we lost, and species we’ll never see again. All the while, we refuse to learn anything or change our actions.

It will come as no surprise to you to hear that I’m fed up with hearing about these tech billionaires. It’s long past time that people with pitchforks were at their gates, ready to upend this entire broken society and everything driving it — and us — toward oblivion."]]></description>
<dc:subject>parismarx 2022 earth climnatechange globalwarming williamshatner siliconvalley jeffbezos elonmusk technosolutionism oblivion death destruction climatechange billionaires capitalism anthropocene capitalocene douglasrushkoff distraction society humankind beagoodancestor wealth inequality multispecies morethanhuman displacement greenwashing</dc:subject>
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<item rdf:about="https://www.beyondthedial.com/post/e14-gary-shteyngart-on-watches-as-literary-devices/">
    <title>Podcast Conversations E4 - Gary Shteyngart on Watches as Literary Devices - BEYOND THE DIAL</title>
    <dc:date>2022-08-16T23:27:35+00:00</dc:date>
    <link>https://www.beyondthedial.com/post/e14-gary-shteyngart-on-watches-as-literary-devices/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Allen sits down with best selling novelist Gary Shteyngart to talk about how watches have figured into Gary’s writing. From his New Yorker article called “Confessions of a Watch Geek” to his novel Lake Success Gary has used watches as literary devices that become windows into the internal lives of characters both real and fictional. Gary’s command of watches as a topic is impeccable, and he is as fluent as anyone in going into “why they’re so fascinating.”"]]></description>
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<item rdf:about="https://theamericanscholar.org/solitude-and-leadership/">
    <title>The American Scholar: Solitude and Leadership - William Deresiewicz</title>
    <dc:date>2022-05-01T14:56:01+00:00</dc:date>
    <link>https://theamericanscholar.org/solitude-and-leadership/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[already bookmarked here:
https://pinboard.in/u:robertogreco/b:04eb6d5c4bb0

surfaced again by
https://screwdowncrown.com/2022/04/30/how-to-think/ ]

"That’s the first half of the lecture: the idea that true leadership means being able to think for yourself and act on your convictions. But how do you learn to do that? How do you learn to think? Let’s start with how you don’t learn to think. A study by a team of researchers at Stanford came out a couple of months ago. The investigators wanted to figure out how today’s college students were able to multitask so much more effectively than adults. How do they manage to do it, the researchers asked? The answer, they discovered—and this is by no means what they expected—is that they don’t. The enhanced cognitive abilities the investigators expected to find, the mental faculties that enable people to multitask effectively, were simply not there. In other words, people do not multitask effectively. And here’s the really surprising finding: the more people multitask, the worse they are, not just at other mental abilities, but at multitasking itself.

One thing that made the study different from others is that the researchers didn’t test people’s cognitive functions while they were multitasking. They separated the subject group into high multitaskers and low multitaskers and used a different set of tests to measure the kinds of cognitive abilities involved in multitasking. They found that in every case the high multitaskers scored worse. They were worse at distinguishing between relevant and irrelevant information and ignoring the latter. In other words, they were more distractible. They were worse at what you might call “mental filing”: keeping information in the right conceptual boxes and being able to retrieve it quickly. In other words, their minds were more disorganized. And they were even worse at the very thing that defines multitasking itself: switching between tasks.

Multitasking, in short, is not only not thinking, it impairs your ability to think. Thinking means concentrating on one thing long enough to develop an idea about it. Not learning other people’s ideas, or memorizing a body of information, however much those may sometimes be useful. Developing your own ideas. In short, thinking for yourself. You simply cannot do that in bursts of 20 seconds at a time, constantly interrupted by Facebook messages or Twitter tweets, or fiddling with your iPod, or watching something on YouTube.

I find for myself that my first thought is never my best thought. My first thought is always someone else’s; it’s always what I’ve already heard about the subject, always the conventional wisdom. It’s only by concentrating, sticking to the question, being patient, letting all the parts of my mind come into play, that I arrive at an original idea. By giving my brain a chance to make associations, draw connections, take me by surprise. And often even that idea doesn’t turn out to be very good. I need time to think about it, too, to make mistakes and recognize them, to make false starts and correct them, to outlast my impulses, to defeat my desire to declare the job done and move on to the next thing.

I used to have students who bragged to me about how fast they wrote their papers. I would tell them that the great German novelist Thomas Mann said that a writer is someone for whom writing is more difficult than it is for other people. The best writers write much more slowly than everyone else, and the better they are, the slower they write. James Joyce wrote Ulysses, the greatest novel of the 20th century, at the rate of about a hundred words a day—half the length of the selection I read you earlier from Heart of Darkness—for seven years. T. S. Eliot, one of the greatest poets our country has ever produced, wrote about 150 pages of poetry over the course of his entire 25-year career. That’s half a page a month. So it is with any other form of thought. You do your best thinking by slowing down and concentrating."]]></description>
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<item rdf:about="https://theconvivialsociety.substack.com/p/living-in-expectation-of-the-unexpected">
    <title>Living In Expectation of the Unexpected Gift</title>
    <dc:date>2022-01-03T21:11:32+00:00</dc:date>
    <link>https://theconvivialsociety.substack.com/p/living-in-expectation-of-the-unexpected</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I’ve not used the app myself, so I’m trusting Berjon’s judgment here. What this suggests, then, as the reference to Ellul anticipated, is that users take up the app in the spirit of technique, which has emerged in tandem with modern technology but cannot be reduced to any specific technology. One could argue that the app itself is already, to some degree, designed in that spirit, but it also seems to find in certain users a decided inclination to exploit the app’s affordances in this particular spirit bent on optimization itself as the form of the good life. We might speak not only of the spirit of optimization but also of a desire to rationalize, manage, control, or otherwise achieve a measure of mastery over our experience.

The start of a new year seems to stoke these desires and inclinations, and understandably so. Frustrated by the disappointments, failures, or regrets of the past year, I may be tempted to search for better methods, systems, or strategies in order to realize my aspirations: the right planner, the right app, the right schedule, the right book, the right plan, etc. And I don’t mean to suggest that tools of this sort or good counsel might not, in fact, prove helpful. But much hinges on the spirit in which these tools are taken up, and that is chiefly what I’ve been driving at thus far.

Allow me to pair this line of thought with an observation Chris Gilliard made a couple of months ago regarding an app that promises to “take care of your meals each week with increasing relevancy and minimal input from the user.” “Really weird,” Gilliard noted, “how tech companies are all promising to offload your decision making so you can have time for ‘what matters.’ If you aren’t making any of these decisions, what’s left that matters?”

This point resonated with me because I’ve been making some version of it since at least 2013 when, in response to a piece about the future “programmable world,” I wrote,

<blockquote>For some people at least, the idea seems to be that when we are freed from these mundane and tedious activities, we will be free to finally tap the real potential of our humanity. It’s as if there were some abstract plane of human existence that no one had yet achieved because we were fettered by our need to be directly engaged with the material world. I suppose that makes this a kind of gnostic fantasy. When we no longer have to tend to the world, we can focus on … what exactly?</blockquote>

It seems rarely to occur to us, or rather we are encouraged to forget that much of the joy and satisfaction we might find in this world may stem from our purposeful involvement in the sorts of tasks we are told to see as mundane, trivial, and inconvenient.

I’ve been noting of late that much of the “smart” infrastructure that is increasingly colonizing the home under the guise of convenience and automation tends to aim at something altogether banal: automated, which is to say thoughtless, rote consumption. This is evident, for example, in the app that inspired Gilliard’s comments.

From one perspective we might say that modern society in its consumerist mode offered the proliferation of choices and options as its summum bonum, its ultimate good. That is until the proliferation of choices and options became counterproductive, overwhelming would-be consumers with choices, inducing decision paralysis, and yielding diminishing returns. Now freedom as choice gives way to freedom from choice, but with no clearer sense of what freedom is for.

I know it is passé or worse in certain circles to cite the late David Foster Wallace, perhaps especially his Kenyon College address, but indulge me in recalling these lines:

<blockquote>And the so-called real world will not discourage you from operating on your default settings, because the so-called real world of men and money and power hums merrily along in a pool of fear and anger and frustration and craving and worship of self. Our own present culture has harnessed these forces in ways that have yielded extraordinary wealth and comfort and personal freedom. The freedom all to be lords of our tiny skull-sized kingdoms, alone at the centre of all creation. This kind of freedom has much to recommend it. But of course there are all different kinds of freedom, and the kind that is most precious you will not hear much talk about much in the great outside world of wanting and achieving…. The really important kind of freedom involves attention and awareness and discipline, and being able truly to care about other people and to sacrifice for them over and over in myriad petty, unsexy ways every day.</blockquote>

Make what you will of Wallace and his art, this seems to me right and wise.

In the Prologue to The Human Condition, with the promise that automation would empty the factories, Hannah Arendt worried that “it is a society of laborers which is about to be liberated from the fetters of labor, and this society does no longer know of those other higher and more meaninfgul activities for the sake of which this freedom would deserve to be won.” “What we are confronted with,” she added, “is the prospect of a society of laborers without labor, that is, without the only activity left to them.  Surely, nothing could be worse.”

I’m tempted to say of the promise of a future world of automated consumption that we are confronted with the prospect of a society of consumers without consumption. Surely, nothing could be worse.

While Arendt’s mid-twentieth century fears about automation have not yet played out as she, and many others at the time, feared, her claim that modern society no longer knows of the higher activities for the sake of which freedom deserved to be won is still worth pondering.

If we grant that Arendt is on to something, I’d suggest that it is precisely in the absence of such activities or goods that technique takes on its compulsive, colonizing nature. Optimization becomes an end in itself. I may not know where I am going or why, but I can take some comfort in knowing that I can travel faster and more efficiently. Frenetic activity or compulsive distraction substitute for a clear sense of purpose and commitment. Substantive goals may elude me, but I can take refuge in tracking and optimizing an increasing range of activities and bodily functions.

I’m writing this installment with the themes of the last—exhaustion, burnout, tiredness, rest—still in mind. There are so many reasons why any of us might feel exhausted and depleted, but just now I find myself wondering how much of it is the result of aimless labors that serve only the operations of a techno-economic system designed to offer us everything but satisfaction, schooling us only in various forms of envy, addiction, and dependence.

I recently revisited Lewis Mumford’s 1951 lectures collected in Art and Technics, and I happened upon the following paragraph:

<blockquote>My basic assumption is that our life has increasingly split up into unrelated compartments, whose only form of order and interrelationship comes through fitting into the automatic organizations and mechanisms that in fact govern our daily existence. We have lost the essential capacity of self-governing persons—the freedom to make decisions, to say Yes or No in terms of our own purposes—so that, though we have vastly augmented our powers, through the high development of technics, we have not developed the capacity to control those powers in any proportionate degree. As a result, our very remedies are only further symptoms of the disease itself.</blockquote>

The freedom to say Yes or No in terms of our own purposes—it would seem that the first step in the direction is to clarify for ourselves what exactly our own purpose are or should be. To do this, it seems to me that we need to play the role of Socrates to ourselves, questioning our motives and desires, asking ourselves why we do what we do, seeking to radically, that is to the roots, weed out the various ways we’ve accepted uncritically the default settings of our techno-economic order.

I’m not inclined to give advice, particularly since so much of it takes the shape of technique, glibly packaged. I’ve been reading Tolkien again, and recently read that “elves seldom give unguarded advice, for advice is a dangerous gift, even from the wise to the wise, and all courses may run ill.” This seems right. But if I may venture the risk, let me at least allow you to overhear some of what I am saying to myself.

Do not mistake planning for purpose, or activity for action.

Attend to the ordinary and the mundane with care and with gratitude.

Consider that rest is not a time set aside, but a spirit brought to every time.

Refuse the ever-present temptation to control and manage the thing we call life for their is no surer way to miss it.

Finally, it will surprise no one if I bring this installment, and thus the year of writing, to a close by recalling Ivan Illich, or at least a striking summary of Illich’s thought written by his friend and biographer David Cayley. In Cayley’s words, Illich believed that one of the great temptations we must resist was the temptation “to bring what must begin and end as surprise under administration.”

So, I will do my best to enter the new year in a spirit of expectation, refusing the burden of administering and controlling what, if it is to be experienced at all, can only be experienced in its fullness as a surprise, an unexpected gift.

May the new year find you all healthy and well."]]></description>
<dc:subject>lmsacasas 2021 ivanillich notion sophiehaigney tools technology jacquesellul canon robinberjon chrisgilliard convenience efficiency automation humanity humanism life living mundane everyday slow small howweread howwewrite thinking howwethink reading writing davidfosterwallace hannaharendt society unschooling deschooling labor work freedom liberation purpose consumerism capitalism consumption optimization activity distraction schooling lewismumford temptation control time administration technocracy refusal resistance luddism luddites davidcayley management lists economics behavior socrates materialism thewhy why culture jrrtolkien</dc:subject>
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<item rdf:about="https://wornandwound.com/finding-your-lane-buying-watches-that-matter/">
    <title>Cutting Through The Noise, and Finding Your Lane - Worn &amp; Wound</title>
    <dc:date>2021-11-06T18:54:44+00:00</dc:date>
    <link>https://wornandwound.com/finding-your-lane-buying-watches-that-matter/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“For many of us, the entry to watch enthusiasm can be traced to a single watch or moment that proceeded to set the tone of our collections and serve as the foundation of our taste. For some that watch or moment may be embarrassing, for others, defining. The moment responsible for pulling me deeper into this world was a hands-on experience with a vintage Submariner, reference 5512. This watch, and its impossibly romantic history, spoke to me and, for better or worse, cast the die of my collecting motivations for years to come. Looking back, it’s a rather unremarkable entry point, and one that I undoubtedly share with many others. “Oh, a vintage Sub got you into watches? You don’t say…” eye roll

Now, I have no shame in that (this was well before the explosion of vintage Rolex prices, after all), and I still love a good Sub, vintage or modern, to this day. Very original, I know. But with time came more experiences with a wide range of watches, many of which appealed to me for very different reasons than a Sub. The more watches I encountered, the more fleshed out “my lane” became. I’d call the Sub the center point of that lane. Today, over a decade later, that lane is still taking shape almost everyday. An edge-shift here and there with every new corner I round.

Today, finding and nourishing your own lane is more challenging than ever. We are inundated with new products, trends, and styles on a near daily basis, each more appealing than the last. The level of FOMO on limited editions and what gains are yet to be realized by in-demand references can cloud our ability to decipher what it is that truly appeals to us about these watches. At the end of the day, it has to be about more than just how ‘investment grade’ these investments may be. So how then, do we carve out our lane in this here hobby of ours? Do we even need to? Is it possible to confront the myriad of influences and influencers and come away with something of value to our own tastes and preferences?

First, there’s nothing wrong with being influenced per se. We are all the time. The challenge is maintaining a sense of yourself through it, and not succumbing to every whim. It’s perfectly natural to ooh and ahh at something new, nice, and attractive, but it’s worth taking a step back to fully digest the ‘why’. Given some time, those knee-jerk reactions aren’t always on-point, and we learn something about ourselves and our taste when we come back to something after first blush. This is most evident when you’re able to get some hands-on time or even just see ‘IRL’ pics of a watch after release.

But even then, do you really like the watch on its own merits, or does its cultural status weigh the scales, even subconsciously? Here, it’s important to be honest with yourself and accept that factors outside of the watch itself can and will have an impact on your appreciation of a watch, both positive and negative. Take the Speedmaster, for instance. This is a watch heavily associated with space, and has deep ties to some of NASA’s most dramatic moments in history. Omega has done a great job of keeping that history front and center when it comes to the Speedmaster. That association alone doesn’t make the Speedmaster great, of course, but it will almost certainly deepen your love of the watch if you own one. And I’d argue that’s just fine. 

Finding your lane doesn’t have to mean enjoying and collecting watches that no-one else will. It means being comfortable with where your own taste takes you, and understanding that you’ve ended up there for your own reasons. If that means liking a few watches that aren’t always en vogue, well, so be it. Conversely, if you find yourself attracted to the hottest references, the 116500s, 5711s, and SPB149s of the world, there’s no shame in that, either, assuming you’d feel the same way about them should their values crash back down to earth. As Emily Dickinson said, the heart wants what the heart wants (or was that Selena Gomez?).

I will take a moment here to advocate for watches that might be way outside of your usual comfort zone, really explore the edges with odd cases, colors, brands, or even complications. Not every collection needs an oddball in the box, but straying from the beaten path from time to time provides some enlightening experiences that provide meaningful context to your core preferences. 

Whether it’s a collection you’re building out over time, or a single watch you’re looking to rock for the rest of your days, your lane is likely to evolve with time and experience. It’s important to let that happen organically, which means you’ll probably make a mistake or two along the way. Embrace it, recognize outside influences, and take your time in deciding what works and what doesn’t for you. If you can do this, and manage to put yourself in front of as many experiences as you can along the way, even if they’re outside of your comfort zone, you’ll have no problem finding a lane of your own that you feel comfortable in.

How do you find and stay in your lane, free from outside distractions and influences? Has your collection taken any left turns you weren’t expecting? Let us know your thoughts in the comments below and we’ll incorporate them into a video discussion in the coming weeks.”]]></description>
<dc:subject>watches collections collecting 2021 noise motivation influence meaningmaking blakebuettner distraction taste preference preferences watchcollecting</dc:subject>
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    <title>Jia Tolentino on the Internet's Culture of Deception | Video | Amanpour &amp; Company | PBS</title>
    <dc:date>2020-02-19T03:03:40+00:00</dc:date>
    <link>http://www.pbs.org/wnet/amanpour-and-company/video/jia-tolentino-on-the-internets-culture-of-deception/</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>jiatolentino us culture society presentationofself capitalism economics feminism 2019 deception cons conmen self personalbranding precarity difficulty sexism challenges distraction socialmedia facebook twitter instagram aliciamenendez trickmirror internet web online performance identity behavior representation reality scammers</dc:subject>
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<item rdf:about="https://theweek.com/articles/883299/anxious-press-play">
    <title>Too anxious to press play</title>
    <dc:date>2020-01-10T08:29:03+00:00</dc:date>
    <link>https://theweek.com/articles/883299/anxious-press-play</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["At first, I thought my brain was broken.

Every time I had a spare evening, I would sit down in front of my TV, open Netflix, and be presented with an array of brilliant film and TV. After 20 or 30 minutes of hemming and hawing, I'd watch something I'd already seen before.

Up until recently, I assumed I had so damaged my attention span with social media, games, and screens in general, that I had lost the capacity to engage with anything remotely smart or interesting. And maybe that's true. But last week, I tweeted about my affliction, asking if anyone else had ever felt this strange aversion to starting a new movie or show — and the response was overwhelming. Even with my modest follower count, more than 100 people chimed in with similar experiences. It was fascinating. And just as interesting were the variety of reasons people cited for their aversion to pressing play: stress, anxiety, the content of most modern entertainment, a fear of missing out, or a fear of wasting time — it was a long list.

Here we are at a moment in history where we are spoiled for choice when it comes to entertainment, and this is stressing some people out. What's going on?

My Netflix dilemma is hard to explain. The feeling I get when confronted with a decision about what to watch is almost like revulsion, as if I've been assigned a task I hate and am loath to start it. I should just pick what I want to watch and be happy with my choice. But we've become familiar with how the digital world has changed things. Now, we have the paradox of the "tyranny of choice," a concept from psychologist Barry Schwarz, which suggests abundant choice makes people miserable because it paralyzes them with too many options.

That makes an intuitive kind of sense. Not only do we now have Netflix, but also Disney+, Amazon Prime, Apple TV+, regular cable TV, traditional movies, not to mention the entirety of the internet, including the seemingly limitless content on YouTube.

With such an array of content, our day-to-day choices have become loaded. Instead of there being one thing everyone you know is talking about, the fragmentation of shared culture means that in order to participate in some fashion, you have to pick one stream or another. Even now, cultural discourse is lit up with talk of Succession, Watchmen, The Mandalorian, Marriage Story, The Irishman, not to mention the films nominated now that we've reached award season. You can't watch all of them — who has the time? — so maybe it's just easier to give up.

Many people who responded to my tweet said that delving into challenging material was particularly difficult, especially given the problems on display and ever present in our various social media feeds. When it feels like fascism is on the rise or that climate change will kill us all, who wants to slog through an awkward or difficult film, when you could instead just watch reruns of The Great British Baking Show?

The tension between entertainment that is comforting and that which is challenging is centuries old. In Western literature, everyone from Sir Philip Sydney to Alexander Pope to Immanuel Kant made the argument that good work required effort to understand — that it needed critics to tease out its meaning.

That dynamic turned into its own sort of culture war: Are you going to engage with something hard and artistic, or are you going to wallow in mainstream pablum? That kind of elitism has, for a variety of reasons, fallen out of favor. But perhaps it's not just that postmodernism has reconfigured how we create hierarchies of art, but more simply that when there is too much stuff, things that are easy suddenly feel more valuable.

We tend to think art is a mirror held up to society. But in times of great change or distress, it's important to remember German playwright Bertold Brecht's rejection of that notion. He said "art is not a mirror held up to reality but a hammer with which to shape it." You would think that in these difficult times, we would want art to challenge the status quo, that we would gravitate toward film and TV that speaks to how we might react to dark forces rising. But is it possible that the rise of digital technology is changing the social function of entertainment, more sharply cleaving a line between the sort that is meant for pleasure and the kind that is meant to edify, or connect you with, the human?

That is perhaps too large a question for now. But it seems there is something about modern life that is changing how we relate to the things we previously used as distraction tools. With the infiltration of work into daily life, to-do lists pinging on our phones, and a set of digital tools designed to keep us hooked and never at rest, is it any wonder that YouTube is preferable to a hard film about a failing marriage? Maybe my brain is broken. But maybe, as 2019 draws to a close, it isn't the only thing that is."]]></description>
<dc:subject>navneetalang 2019 netflix streaming choice barryschwartz paradoxofchoice indecision time amazonprime primevideo hulu disneyplus apple tv television video culture elitism postmodernism highbrow lowbrow youtube distraction attention hibrow</dc:subject>
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<item rdf:about="https://www.theguardian.com/lifeandstyle/2020/jan/03/empty-promises-marie-kondo-craze-for-minimalism">
    <title>The empty promises of Marie Kondo and the craze for minimalism | Life and style | The Guardian</title>
    <dc:date>2020-01-03T16:51:53+00:00</dc:date>
    <link>https://www.theguardian.com/lifeandstyle/2020/jan/03/empty-promises-marie-kondo-craze-for-minimalism</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“From the ‘KonMari method’ to Apple’s barely-there design philosophy, we are forever being urged to declutter and simplify our lives. But does minimalism really make us any happier? By Kyle Chayka”

…

“The most famous proponent of minimalism – or at least minimalism as a lifehack – was probably Steve Jobs. In a famous photograph from 1982, Jobs sits on the floor of his living room. He was in his late 20s at the time, and Apple was making $1bn a year. He had just bought a large house in Los Gatos, California, but he kept it totally empty. In Diana Walker’s photo, he is seen cross-legged on a single square of carpet, holding a mug, wearing a simple dark sweater and jeans – his prototypical uniform. A tall lamp by his side casts a perfect circle of light. “This was a very typical time,” Jobs later remembered. “All you needed was a cup of tea, a light and your stereo, you know, and that’s what I had.” Not for him, the usual displays of wealth or status. In the photo he looks content.

Yet the image of simplicity is deceptive. The house Jobs bought was huge for a young, single man with no use for that excess space. Wired magazine later discovered that the stereo setup resting in the corner would have cost $8,200. The lone lamp that illuminates the scene was made by Tiffany. It was a valuable antique, not a utilitarian tool.

Not only is simplicity often less simple than it looks, it can also be much less practical than it seems. People often conflate the phrase “form follows function” – the idea that the external appearance of an object or building should reflect the way that it works – with the self-conscious appearance of minimalism, as in Jobs’s house or the design of Apple’s iPhone. But Jobs’s empty living room was not particularly usable. Instead of the mantra that “form follows function”, Jobs echoes a slogan that could be glimpsed not long ago in one upscale New York shop front: “Fewer, better.” Possess the best things and only the best things, if only you can afford them. It was better to go without a couch than buy one that wasn’t perfect. That commitment to taste might be rarified, but it probably did not endear Jobs to his family, who might have preferred a place to sit.

Apple devices have gradually simplified in appearance over time under designer Jony Ive, who joined the company in 1992, which is why they are so synonymous with minimalism. By 2002, the Apple desktop computer had evolved into a thin, flat screen mounted on an arm connected to a rounded base. Then, into the 2010s, the screen flattened even more and the base vanished until all that was left were two intersecting lines, one with a right angle for the base and another, straight, for the screen. It sometimes seems, as our machines become infinitely thinner and wider, that we will eventually control them by thought alone, because touch would be too dirty, too analogue.

Does this all really constitute simplicity? Apple devices have only a few visual qualities. But it is also an illusion of efficiency. The company strives to make its phones thinner and removes ports – see headphone jacks – any chance it gets. The iPhone’s function depends on an enormous, complex, ugly superstructure of satellites and undersea cables that certainly are not designed in pristine whiteness. Minimalist design encourages us to forget everything a product relies on and imagine, in this case, that the internet consists of carefully shaped glass and steel alone.

The contrast between simple form and complex consequences brings to mind what the British writer Daisy Hildyard called “the second body” in her 2017 book of the same name. The phrase describes the alienated presence that we feel when we are aware of both our individual physical bodies and our collective causation of environmental damage and climate change. While we calmly walk down the street, watch a film or go food shopping, we are also the source of pollution drifting across the Pacific or a tsunami in Indonesia. The second body is the source of an unplaceable anxiety: the problems are undeniably our fault, even though it feels as if we cannot do anything about them because of the sheer difference in scale.

Similarly, we might be able to hold the iPhone in our hands, but we should also be aware that the network of its consequences is vast: server farms absorbing massive amounts of electricity, Chinese factories where workers die by suicide, devastated mud pit mines that produce tin. It is easy to feel like a minimalist when you can order food, summon a car or rent a room using a single brick of steel and silicon. But in reality, it is the opposite. We are taking advantage of a maximalist assemblage. Just because something looks simple does not mean it is; the aesthetics of simplicity cloak artifice, or even unsustainable excess.

This slickness is part of minimalism’s marketing pitch. According to one survey in a magazine called Minimalissimo, you can now buy minimalist coffee tables, water carafes, headphones, sneakers, wristwatches, speakers, scissors and bookends, each in the same monochromatic, severe style familiar from Instagram, and often with pricetags in the hundreds, if not thousands. What they all seem to offer is a kind of mythical just-rightness, the promise that if you just consume this one perfect thing, then you won’t need to buy anything else in the future – at least until the old thing is upgraded and some new level of possible perfection is found.”]]></description>
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<item rdf:about="https://elemental.medium.com/why-your-brain-needs-idle-time-e5d90b0ef1df">
    <title>Why Your Brain Needs Idle Time – Elemental</title>
    <dc:date>2019-05-14T03:46:14+00:00</dc:date>
    <link>https://elemental.medium.com/why-your-brain-needs-idle-time-e5d90b0ef1df</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Mental idle time, meanwhile, seems to facilitate creativity and problem-solving. “Our research has found that mind-wandering may foster a particular kind of productivity,” says Jonathan Schooler, a professor of psychological and brain sciences at the University of California, Santa Barbara who has studied mind-wandering extensively. He says overcoming impasses — including what he calls “a-ha!” moments — often happen when people’s minds are free to roam.

Schooler mentions the common experience of not being able to recall a word that’s on the tip of your tongue — no matter how hard you try to think of it. But as soon as you move onto another mental task, the word pops into your head. “I think it’s very possible that some unconscious processes are going on during mind-wandering, and the insights these processes produce then bubble up to the surface,” he says.

It’s also possible that depriving the brain of free time stifles its ability to complete this unconscious work. “I think we need to recognize that the brain’s internal train of thought can be of value in itself,” Schooler says. “In the same way we can experience a sleep deficit, I think we can experience a mind-wandering deficit.”

“Many people find it difficult or stressful to do absolutely nothing,” he adds. Instead, Schooler says “non-demanding” tasks that don’t require much mental engagement seem to be best at fostering “productive” mind-wandering. He mentions activities like going for a walk in a quiet place, doing the dishes, or folding laundry — chores that may occupy your hands or body but that don’t require much from your brain.

While a wandering mind can slip into some unhelpful and unhealthy states of rumination, that doesn’t mean blocking these thoughts with constant distraction is the way to go. “I think it’s about finding balance between being occupied and in the present and letting your mind wander — [and] about thinking positive thoughts and thinking about obstacles that may stand in your way,” says Schooler.

There may be no optimal amount of time you can commit to mental freedom to strike that balance. But if you feel like it takes “remarkable effort” for you to disengage from all your favorite sources of mental stimulation, that’s probably a good sign you need to give your brain more free time, Immordino-Yang says. “To just sit and think is not pleasant when your brain is trained out of practicing that, but that’s really important for well-being,” she adds.

Frank recommends starting small — maybe take a 15-minute, distraction-free walk in the middle of your day. “You might find your world changes,” he says."]]></description>
<dc:subject>brain jonathnschooler idleness 2019 cognition psychology neuroscience downtime daydreaming mindwandering walking quiet chores mentalload cognitiveload thinking howwethink epiphanies creativity problemsolving mentalhealth attention distraction doingnothing</dc:subject>
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<item rdf:about="https://www.insidehighered.com/blogs/technology-and-learning/book-addicts-defense-smartphone">
    <title>A Book Addict's Defense of the Smartphone | Technology and Learning</title>
    <dc:date>2019-04-23T03:03:59+00:00</dc:date>
    <link>https://www.insidehighered.com/blogs/technology-and-learning/book-addicts-defense-smartphone</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A counterargument to the emerging conventional wisdom"

…

"Smartphones are either like cigarettes or comic books.  Either bad for humans, or good for those who make their living telling us what is bad.

The smartphone worrywarts have some evidence on their side.  I’ll get to some disturbing smartphone numbers in a second, but first some smartphone love.

Smartphones are the best thing to happen to book lovers since the paperback. The iPhone is a bookstore, library, and narrator.

The biggest reason that we don’t read more books is not lack of desire, but a shortage of time.

With my iPhone, I’m able to listen to audiobooks while walking, cooking, and cleaning. The Kindle iOS app allows me to read e-books in short bursts. I’ll read a page or two while standing in line at the grocery store, or while eating my morning cereal.

Does the advantages of the iPhone for book discovery, portability and reading outweigh the costs of mobile computing for everything else?

The big worry about smartphones is that they are killing our ability to focus. Productive thinking requires our attention, and smartphones are attention magnets.   

On average, smartphone users (which is everyone now) spend 3 hours and 15 minutes a day on their phones.  The top 20 percent of smartphone users are on their devices for an average of 4.5 hours per day.

Smartphones have been associated with everything from rising levels of anxiety and depression among teenagers to damaging interpersonal relationships.

Professors find the use of smartphones so distracting for teaching and learning that 1 in 4 has banned them from their classes.  

A recent MIT study showed that even a single day with access to their smartphone can cause college students to have elevated levels of stress and anxiety.  

Some warning signs of smartphone addiction that I found online include:

• “Difficulty completing chores or work due to concentration issues.”

• "Seclusion from family and friends or using your phone when in conversation.”

• Masking of smartphone use by sneaking off to the bathroom at work.

• “Worry that you’re missing out on something when you’re not with your phone.”

• Feeling "anxious or irritable” when not with your phone

• Sleep problems.

There seems to be a growing acceptance that we can’t control our smartphone actions.  A recent NYTimes article called "Do Not Disturb: How I Ditched My Phone and Unbroke My Brain" (2/23/19) received 495 comments.   

Almost half of Americans have tried to limit their smartphone usage in the past, with only 30 percent being successful.  

I could go on enumerating all the disturbing smartphone statistics.

My point is not that I don’t think that smartphones can cause problems for attention, focus, and interpersonal relationships.  I’ll stipulate that we have not adjusted to the downsides of having the internet - and everything that comes along with the web - in our pockets.

What I am saying is that the advantages of being to store, listen to, and read books -  wherever and whenever - outweigh all the smartphone negatives.

The audiobook and the e-book, purchased (or borrowed) and read/listened to on a smartphone, is the game changer for book lovers.

Strangely, the wonderful opportunities to spend more time reading books that smartphones have enabled has gone largely uncelebrated. Academics - we people of the book - should be overjoyed about the potential of the smartphone to increase reading time.

We should be making the argument that the problem with the smartphone is not the device, but how people use it.  Delete that Facebook app.  Get rid of Twitter.  Take the games off the phone.  Maybe even remove your e-mail accounts.

Keep the Kindle and Audible apps.  (Or whatever e-book and audiobook app that you use).

Think only of the smartphone as a reading device and a bookshelf.

Do you use your phone to read books?"]]></description>
<dc:subject>smartphones mobile phones howweread reading joshuakim infooverload distraction kindle ebooks audiobooks access accessibility attention 2019</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:66310147c47b/</dc:identifier>
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<item rdf:about="https://www.nytimes.com/2018/02/22/books/review/brian-selznick-by-the-book.html">
    <title>Brian Selznick: By the Book - The New York Times</title>
    <dc:date>2018-02-26T01:11:22+00:00</dc:date>
    <link>https://www.nytimes.com/2018/02/22/books/review/brian-selznick-by-the-book.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I learned that Leonardo da Vinci was a failure. Walter Isaacson’s wonderful biography turns Leonardo from an icon into a human being. For me Leonardo becomes the most human in the explorations of his endless failures: unfinished paintings and statues, ruined frescoes, unpublished ideas, unbuilt machines. Michelangelo even made fun of Leonardo for never managing to finish a giant bronze horse. Of course, these failures are tied to Leonardo’s deep curiosity, which kept him endlessly moving forward, questing for more knowledge and understanding, while the things that we recognize as his “work” often seemed to suffer. Isaacson points out that many experts bemoan all the unfinished work left in the wake of Leonardo’s self-education, but he also points out that it’s the same self-education that enabled Leonardo to create the “Vitruvian Man,” the “Mona Lisa” and “The Last Supper.” Not bad for a failure, I guess."]]></description>
<dc:subject>failure leonardodavinci 2018 brianselznick unfinished curiosity michelangelo messiness self-education education howwelearn learning distraction art invention ideas</dc:subject>
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</item>
<item rdf:about="http://www.longviewoneducation.org/teachers-understand-snapchat-back-channel/">
    <title>What should teachers understand about the snapchat back-channel? - Long View on Education</title>
    <dc:date>2017-05-14T22:00:58+00:00</dc:date>
    <link>http://www.longviewoneducation.org/teachers-understand-snapchat-back-channel/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["When I find my students on their phones or off-task on their computers, I try to first ask them the honest question, ‘What are you up to?’ Even though I usually re-direct them back on task, I want to understand them better as people with the hopes that I can make school as meaningful for them as possible.

It’s from that position that I ask: What should teachers understand about the Snapchat back-channel that has become so pervasive in our schools and classrooms?

It’s really nothing like passing notes, day-dreaming, or staring out the window.
Snapchat uses gamification techniques to incentivize participation, which I can’t help but read in the context of how Uber uses similar techniques to coerce its drivers, all without the appearance of coercion:

<blockquote>“To keep drivers on the road, the company has exploited some people’s tendency to set earnings goals — alerting them that they are ever so close to hitting a precious target when they try to log off. It has even concocted an algorithm similar to a Netflix feature that automatically loads the next program, which many experts believe encourages binge-watching. In Uber’s case, this means sending drivers their next fare opportunity before their current ride is even over.”</blockquote>

We live in a culture where active listening, deep reading, and quiet reflection must compete with the incentivization to constantly participate and score points. I don’t read this as a lesson in psychology like a 5 Unusual Ways to be More Productive listicle, but rather as a lesson in politics and democracy: 5 Sneaky Ways Corporations Keep You Focused on Yourself in a Precarious World.

The last thing I want to do is normalize surveillance in schools by prying into what kids are doing on their devices or to outright ban things. That kind of approach both reflects ableism, ignoring how some people might rely on devices to learn, and classism, ignoring how people with low-incomes might rely on smartphones for internet access.

Should we turn Snapchat into an educational tool? I doubt that kids want school to bleed into their social space any more than my generation wanted their teachers to post homework assignments in mall food courts, on basketball hoops, or Facebook.

Should teachers aim to be more entertaining than Snapchat? I view education as kind of conversation which requires both parties to make an effort to listen. The classroom should explicitly examine and address the conditions under which people have a voice. As someone with power in the classroom, I am less worried about kids paying attention to me than I am worried about them paying attention to each other. What student would want to become vulnerable by sharing their important thoughts if they are really entering into a combat for attention, trying to out-entertain an app designed to be addictive?

Should we just butt out, as Gary Stager suggests? Amy Williams poses an important question in reply:

[tweet by Benjamin Doxtdator @doxtdatorb
https://twitter.com/doxtdatorb/status/863648814724505600 ]
"@garystager Which doesn't mean monitoring or surveilling the kids or banning it"

[tweet by Amy Williams @MsWilliamsEng
https://twitter.com/MsWilliamsEng/status/863688181811687425 ]
"@doxtdatorb @garystager Can a school follow anti-discrimination laws (i.e. really claim that it's preventing harassment) & ignore what happens in backchannels?"

Relegating Snapchat to a completely unsupervised space in schools makes no more sense than not supervising playgrounds, especially given the unprecedented power of social media to quickly spread images far and wide. Supervising the playground does not mean that I don’t allow kids the freedom to talk without me hearing every word, but somehow balancing the freedoms that kids need with obligations to care for them.

I think I worry most about students taking photos and sharing them without consent. Who could learn under those conditions? I couldn’t. Imagine taking a risk by trying a new move in PE class or giving a speech and then seeing a phone peek back at you. As a teacher that uses a lot of technology, I play a role in modelling best practices. If I want to tweet something from my classroom, I tell my students why I want to take a picture of them, show them the photo, and then ask if they are willing to let me post it.
Mostly, I’d love to hear what students think. Imagine the possibilities in large-scale research that solicited anonymous feedback and also made use of in-depth interviews. We might be missing an opportunity to really learn something."

[See also:

https://twitter.com/doxtdatorb/status/863799711098130433

"Nope, it's this kind of nonsense that equates education with entertainment and immediate gratification that's the problem."

in response to 

"If kids in your class are more engaged by a fidget spinner than they are by your lesson, the spinner isn't the problem.  Your lesson is."
https://twitter.com/plugusin/status/863389674223669248 ]]]></description>
<dc:subject>technology education schools snapchat distraction entertainment coercion gamification classism garystager learning supervision surveillance modeling reflection silence quiet teaching howweteach howwelearn sfsh middleground amywilliams edutainment engagement gratification fidgetspinners socialmedia discrimination backchannels</dc:subject>
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</item>
<item rdf:about="http://seanmichaelmorris.com/deeply-aggrieved/">
    <title>Deeply Aggrieved</title>
    <dc:date>2017-05-14T21:45:06+00:00</dc:date>
    <link>http://seanmichaelmorris.com/deeply-aggrieved/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Van Jones, whom Bruni quotes, offers to students that “I want you to be offended every single day on this campus. I want you to be deeply aggrieved and offended and upset, and then to learn how to speak back.” And I wonder: Does Jones, does Bruni, think that students aren’t offended—deeply aggrieved and offended and upset—everywhere every single day? How dare we presume that students live idle lives when we’re not watching? How dare we believe it is our responsibility to forge their character through intellectual adversity?

C’mon, really? Among undergraduate women, 23.4% will be or have been raped. Upwards of 24% of students are food insecure, even though 63% of them are working. And that’s just for starters. Hate crime, domestic abuse, fears about the stability and reliability of health care, concerns about the environment—all the things that plague working adults with advanced degrees also plague students. The difference is that those “working adults” don’t have professors telling them to “put on some boots and learn how to deal with adversity.”

But what does all of this have to do with a dyslexic student who found herself unable to use the device on which she relied in—ahem—a computer science class?

Academia has long touted its own brand without paying attention to whether or not its product works. Universities and colleges not only stand on tradition, they promote a propaganda of tradition, a dogged effort to raise the quality of human character through intellectualism, rationality, and expertise supported by relentless surveillance and punishment of plagiarism, sloth, and student agency, and a tireless resistance to cultural change, technology, and diversity. The Student is the weak link in the academy, the wild horse that needs breaking, or the lazy scissorbill who must be taught discipline and integrity...and more recently, the privileged Millennial whose character can only be built through an unforgiving exposure to adversity.

But the academy and its students see the world very differently. Devices are not distractions. And adversity is something carried on the back into class. While academics enact social justice through diatribes, literary analysis, and social get-togethers, students are finding themselves on the front lines. They are dealing with their disabilities, they are confronting racism, they are walking out of classrooms to join protests, they are standing up for their undocumented colleagues. They are taking risks. And even if the only thing they’re doing is attending our classes, that is risk enough.

Your students have fought, your students have hidden from bullies, your students have been hungry, they have passed for straight, they have held their tongues, and they have been broken.
In many cases, the students you work with have had to subvert a system that sought to oppress them in order to make it to your classroom.
Institutions that refuse to move—not into the future, but into the present—are enacting a masochistic nostalgia. Things are not the way they were, and to isolate our philosophies in an historic moment is to condemn their practicality. Just as perilous is to assume the academy exists in a safe vacuum, where political tensions that light the nation on fire will not penetrate the halls of ivy-grown intellectualism and rationality. Universities hope to be environments for stable inquiry, where research and dialogue trump matters more visceral. But the students are restless y'all. These upon whose shoulders our futures will be built are staring down an apocalypse—of government, of environment, of justice, and of common sense.

In a world run by people who take the low road, taking the high road is not practical. We need people who will meet others on the low road if we are to cease this downward spiral. I am not advocating for violence—that the Middlebury protest ended in violence muted its usefulness. Instead, I am advocating for a Zen-like honesty about the state of things. The academy will not solve the crises its students face. But the students themselves may.

We do not do what we do so that students can be like us. We do what we do precisely because they can't be. We cannot afford for them to carry on our traditions. And for that reason, I encourage the academy, and all of those who advocate for its primacy, to consider the ways in which it has sheltered itself from the world, and to put on some boots, become deeply aggrieved, and be strong."]]></description>
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<item rdf:about="https://qz.com/947480/we-need-a-slow-food-movement-for-higher-education/">
    <title>We need a &quot;slow food&quot; movement for higher education — Quartz</title>
    <dc:date>2017-04-15T03:52:09+00:00</dc:date>
    <link>https://qz.com/947480/we-need-a-slow-food-movement-for-higher-education/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The academy has moved to the fast lane. Corporatization has sped up the clock, compromising teaching, scholarship, and collegiality. The “slow movement”—originating in slow food—challenges the frantic pace and homogenization of contemporary culture. We believe that adopting the principles of “slow” into the professional practice of academia is an effective way to alleviate time poverty, preserve humanistic education, and resist the destructive effects of the corporate university.

“Slow,” Carlo Petrini makes clear in Slow Food Nation (2007), is not really about speed. It’s about the difference “between attention and distraction; slowness, in fact, is not so much a question of duration as of an ability to distinguish and evaluate, with the propensity to cultivate pleasure, knowledge, and quality.”

Being a professor is a privilege. We are not advocating slacking off, letting junior faculty do the heavy lifting, taking the summers off, missing deadlines, or doing less in class. Our view, advocated in our book The Slow Professor (2016), is rather about protecting the work that matters. Due to expanding workloads, the casualization of labor, the rise of technology, the consumer model of education, and increasing managerialism, the nature of the academy has changed dramatically in the past generation. Universities are now businesses. Teaching and learning are increasingly standardized, emphasizing the transfer of skills and time to completion. Both are now assessed in quantitative rather than qualitative terms. Research now is about winning grants and generating output—all as quickly as possible. Collegiality now is about useful networking.

Distractedness and fragmentation characterize contemporary life. In order to protect the intellectual and pedagogic life of the university, we need to create opportunities to think and to shift our sense of time. This might mean getting away from having everything scheduled down to the minute. We can’t do our best work if we are frantic.

It is also crucial to be aware of the structural changes in the university so we don’t blame ourselves for not keeping up. And we should not forget the joy that is possible in teaching and scholarship. We are drawn to the slow movement because its critique of contemporary culture insists on the importance of pleasure and conviviality. Talking about individual stress and trying to find ways to foster wellbeing have political implications. If we are stressed, we feel powerless to change the larger context. In the corporate university, aggressive individualism and the familiar bottom line dominate at the expense of community and social critique.

Slow teaching is not about lowering standards. Rather, it is about reducing our distractedness so that we can focus on our students and our subjects. We need to be able to concentrate on creating a convivial classroom in which our students can meet the challenges—and we can foster the joys—of learning a discipline.

Slow scholarship is about resisting the pressure to reduce thinking to the imperative of immediate usefulness, marketability, and grant generation. It’s about preserving the idea of scholarship as open-ended enquiry. It will improve the quality of teaching and learning.

In the current climate, most of us simply don’t have time for genuine collegiality. As academics become more isolated from each other, we are also becoming more compliant—more likely to see structural problems, including those of general working conditions, as individual failings. When that happens, resistance to corporatization seems futile. Collegiality, properly understood as a community practice, is about mutual support rather than works-in-progress, about sharing our failures as well as our successes, and about collaboration as well as competition. It offers solidarity.

We acknowledge the systemic inequities in the university, but we believe that a slow approach is potentially relevant across the spectrum of academic positions. Slow time is inimical to the corporate university. Scholars in tenured positions, given the protection that we enjoy, have an obligation to try to improve in the working climate for all of us. We are concerned that the bar is being continually raised for faculty and for graduate students. We need to reflect on what we are modeling for each other and the next generation of academics."]]></description>
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<item rdf:about="https://culanth.org/fieldsights/1067-science-and-the-senses-perturbation">
    <title>Science and the Senses: Perturbation — Cultural Anthropology</title>
    <dc:date>2017-02-22T02:31:42+00:00</dc:date>
    <link>https://culanth.org/fieldsights/1067-science-and-the-senses-perturbation</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I vividly remember how, on certain nights in my childhood, my brother and I would be herded toward the entrance hall of my parents’ house, where the Carl Zeiss Ultraphot II microscope still stands. This was a huge machine from the 1960s, one of the relics that my father would rescue from the constant upgrading of his lab required by so-called scientific progress. To me, as a child, it was some sort of abstruse, mysterious device. Taking up a large portion of the hall, it was a massive object, coming with its own table, which was usually covered with a thick gray drape to protect it from dust. Above the oculars, there was a giant, round screen typical of the 1960s design, all curves and matte metal. On those nights, my parents—both freshwater microbial ecologists—would take off the drape, turn all of the lights off, and turn on the screen to show my brother and me the wonders of microscopic worlds.

Growing up with experiences like this, the notion that science forgets the sensory never made much sense to me. Perception was present and was much more than just that: it entailed the full spectrum of emotions, passions, senses, and the kind of fascination and wonder that only the natural world can inspire. Still now, when I converse with scientists in the course of my fieldwork, I see that wonder and I find the senses present in all kinds of ways. Yet the role of the sensory is shifting. I hear it whenever my mother discusses her work with me: so many of the younger scientists with whom she works are oblivious, she tells me, to the sensorial engagements that she grew up with. “They don’t even count them!” she exclaims, referring to the microorganisms in their samples. “How can you know what you have if you don’t even look in the microscope?” The sensory dimensions of molecular biology are replacing the time consuming, eye-wrenching work of counting by microscope. More advanced techniques allow the scientist to determine what is in a sample without ever putting it in a slide under a microscope. Or so their proponents claim.

The problem with these changes is not so much the depersonalization of sensorial experience. Rather, it is the increasing confidence in new methods and the assumption that these are unproblematic and fully objective. The story goes that 16S rRNA analysis tells you what organisms you are dealing with with the certainty of a fact. Of course, most people working with these techniques know better. But as students have less time to get their degrees and are pushed forward faster, they have less time to doubt and to fully grasp the limits of their newly acquired sensorium. Often these techniques rely on advanced knowledge in other fields, far from the expertise of those who use them, thus hiding their limitations by design. Those who depend on these prosthetics are easily alienated from the nitty-gritty details of the materialities in play, and have little sense of what the limits and constraints of those prosthetics might be."

…

"This re-scription is useful when considering the scale of the microbial and the scientific sensorial apparatuses proper to it. But it is equally useful for thinking and doing on another scale, which is central to my current work: that of the planetary. Having been sucked into the maelstrom of the Anthropocene, my research tries to resist the traction of this notion and its mainstream political currents. To do so, I attend to the figure of the planet. The planetary scale is the motor force of the Anthropocene, on which the gears of the vast machine of sustainability rely. The way in which the Anthropocene frames global environmental change depends on the same sensorial apparatuses that make the planet. But in the process of making environmental emergency, the Anthropocene also risks remaking the planet Earth in its own image, perpetuating dangerous elisions and tensions and forgetting the limits of its own planetary sensorium. In resisting the notion of the planetary, then, I attend to it historically and praxiographically—but also, one might say, scientifically. My aim is to flesh out not only the continuities in the histories of this notion and its object, but also the gaps, interruptions, and diversions that characterize it. In doing so, I aim to offer inspiration for unfolding alternative constellations of the planetary. Here, the planet emerges not only as an object; it complicates the clear distinction between subjects and objects that informs the official epistemology of modern science. Rethinking the sensory in terms of modes of attention (and distraction) can, I think, play a crucial role in this rearticulation of the planetary away from received theories of knowledge, toward a world in which knowing is just one among a multiplicity of practices and doings/undoings that make worlds in which living together, willy-nilly, is done.



Attending to the sensorium of the planetary highlights the technosocial apparatuses that are at work in making planetary vision possible. It imagines as nature not only the planet, but also satellites, spaceflight, remote sensing, radioisotope tracers, global circulation models; the vast machine of climate-change science policy; social phenomena like the green economy and austerity; and the discourses of extinction, loss, adaptation, and proliferation that characterize the Anthropocene. Considering these sensory mediations as relational and historical modes of attention and distraction inflected across heterogeneous materials and sites allows us to attend to how knowing, doing, and living with the planet are enacted in the same gesture. This move can restore the sense of wonder that I saw in the screen of my childhood to the sciences."]]></description>
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