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  </channel><item rdf:about="https://pablohelguera.substack.com/p/sadder-tropics">
    <title>Sadder Tropics - Beautiful Eccentrics</title>
    <dc:date>2026-07-10T06:08:12+00:00</dc:date>
    <link>https://pablohelguera.substack.com/p/sadder-tropics</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["It has reminded me that rituals are not meaningful because they are old, patriotic, religious, or faithfully repeated. They become meaningful because they are inhabited together. Their purpose is not merely to preserve tradition but to strengthen the invisible bonds that allow a community to recognize itself: to express gratitude, to mourn together, to celebrate together, to remind us that our lives acquire significance through one another. Perhaps this is what Huyghe’s monkey ultimately lacks—not freedom, exactly, but a world capable of answering its gestures."]]></description>
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<item rdf:about="https://patrickfarenga.substack.com/p/skipping-school-a-history-of-american">
    <title>Skipping School: American Homeschooling goes Mainstream</title>
    <dc:date>2026-07-04T10:11:36+00:00</dc:date>
    <link>https://patrickfarenga.substack.com/p/skipping-school-a-history-of-american</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["It’s a strange feeling to read a history of American homeschooling as one who was, and still is, actively involved in that history. Yeah, I’m old, but I didn’t think I was “historically” old until I read Skipping School: A History of American Homeschooling and How It Went Mainstream by Dixie Dillon Lane.

The book uses “national-level research sources and research from my close historical study of one high-homeschooling location—Los Angeles County, California—to make arguments both about the experience of homeschoolers and about homeschooling as a national movement and educational practice.”

Growing Without Schooling is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.

Dr. Lane attended public schools in childhood and is now a homeschooling parent, which makes her approach to the topic more sensitive than the usual research done by homeschooling outsiders. Her engaging and wide-ranging book is focused on

<blockquote>… the particular dance between families and larger communities—some governments, some churches, some schools, some subcultures, and wider society as a whole—that characterizes homeschooling. It is not a catalog of all the players, all the subcultures, all the politicalizations, all the criticism or adulation that have some role to play in the history of homeschooling. … Instead, this book offers a bottom-up and a top-down view of homeschooling. This book seeks to find answers somewhere in the middle, answers that will offer insight to both historians and American parents generally. This is a book, first and foremost, about people.

    … When I say, then, that homeschooling has become an “educational norm” or “part of the American educational mainstream,” I do not mean to suggest that it is practiced by a majority of Americans. Rather, I mean to say that it is both practiced by enough Americans and accepted by enough Americans to be considered a minor norm within the larger American landscape.

    This is similar to how, for example, attending private school is accepted as within the realm of normal in the United States even though most American children do not attend private school.</blockquote>

Lane opens her book with California homeschooling court cases from the 1950s and 1960s that laid the groundwork for future court battles. She also writes a concise outline of the shifting educational paradigms within American schooling after World War 2 that led to these battles.

<blockquote>Both the American and Soviet governments knew that building up their respective political systems, their economic prowess, and their international influence required first, as historian David Raleigh writes, “educating the builders.” As a result, soon after the Second World War, American governments and educational experts begawan unprecedented effort to direct the reform of schooling at every level across the country. Doing this, however, required dramatically increasing government and expert (especially administrative) control over schools, privileging this over parental rights and influence.

    … from roughly 1920 to 1945, the leading lights of American education had wished not only to mold society through schools but also to require that teachers exert tremendous personal effort to adapt to the local needs of their classrooms (as they saw them), even to the point of writing textbooks to suit their own students. In other words, while schools had been moving toward expert control in those heyday years of progressive education and teacher professionalization, they did so with a profound respect for the importance of school and community ties and of teacher autonomy.

    The much more radical transformation from local to large control that occurred in the 1950s and ‘60s was a different thing altogether. This change was born not out of a lack of interest in local influence but out of a pressing fear that without a nationally overseen education, the next generation of Americans would not be able to defeat the Communists as their parents had defeated the Nazis. And now the transfer of power from ‘lay citizens to elite decision makers in government,’ as Joseph Murray has written, was moving forward far more rapidly.</blockquote>

Leaders for homeschooling emerged from the schools of this time, namely John Holt and Raymond and Dorothy Moore. John was a private school teacher, while Ray was a researcher at the US Office of Education and Dorothy was a public school teacher. Lane writes about an an influential article by the Moores in Reader’s Digest that argued

<blockquote>the family is the primary educational delivery system. … In fact, John Holt responded to the Reader’s Digest article with a letter encouraging the Moores to take their criticisms even further. Many readers, both famous and less so, agreed that the home and family were the best available setting for alternative education. And so parents, not teachers, would have to lead the way.</blockquote>

Lane’s interviews with the people in Los Angeles county who established the early local homeschooling support groups, conventions, and educational resources shows how ordinary people can create and establish in their own families and communities the changes they want in school and society .

Lane divides her book into three parts: Better at Home (1950–1990), Back to School (1990–2010), and Into the Mainstream (2010–2024). Referring to current-day mainstream homeschoolers, Lane writes:

<blockquote>… we can say with some confidence that while the desire to educate children religiously played a (sometimes highly important) part in a large number of homeschoolers’ decisions to homeschool in the early twenty-first century, the overall motivation of homeschoolers as a group was almost certainly not primarily religious and has grown to be less so over time. As numerous of the NHES (National Household Education Survey) reports have repeated, ‘parents homeschool their children for many reasons that are often unique to their family situation.’

    Thus, although a majority of homeschoolers were religious—as were a majority of Americans overall, let us not forget—religiosity did not define homeschooling whether in motivation or demography.</blockquote>

Later in this part she writes, “…it seems that post-2020 homeschooling is characterized far more by diversity of motivations, races, and income levels than it is by high religiosity, middle-class income, or white skin.”

Since the book is focused on California and presents a general history of the homeschooling movement I understand why the author doesn’t address certain issues, such as the aggressive sales and lobbying tactics the Homeschool Legal Defense Association (HSLDA) used in the 1980s and ‘90s that divided religious, secular, and nonsectarian homeschoolers. HSLDA focused on religious rights over educational freedom and children’s rights, but they were not the only group fighting for homeschoolers’ rights in those days.

John Holt often wrote about and offered advice about homeschooling court cases and legal issues and published a list of Friendly Lawyers in Growing Without Schooling (GWS) magazine that was updated regularly. Ray and Dorothy Moore were advocates for homeschooling in many court rooms throughout the 1980s. Constitutional attorney John Whitehead founded the Rutherford Institute in 1982 as “a nonprofit public interest law firm … that defends civil liberties, human rights, and religious freedoms.” Whitehead co-wrote Home Education and Constitutional Liberties: The Historical and Constitutional Arguments in Support of Home Instruction in 1984.

There were members of the National Coalition of Alternative Community Schools, such as Ed Nagel (NM) and John Boston (CA), who supported homeschoolers by creating distance learning programs and defending them in court when challenged. The Clonlara School in Michigan was an international distance learning program and it’s founder, Dr. Patricia Montgomery, spent a lot of time defending homeschoolers, unschoolers in particular, to school officials. Pat traveled and testified in courts across the US about the validity of Clonlara’s program and parents’ abilities to homeschool, usually without charge to the family. Pat also worked with independent lawyers who fought for local homeschoolers in court. Gene Burkart was a lawyer who offered legal advice and representation, often at no cost, to homeschoolers in MA from the late 1970s until his death. Such grassroots support focused on local and state homeschooling issues without the national political goals, media connections, or funding of HSLDA.

Many homeschoolers referred to joining HSLDA in this time as a legal insurance policy that you’d be foolish not to pay money for in case a school official knocked on your door—which might happen, but often did not. As one homeschooling father told me, “Their whole pitch is if you don’t join us the Boogie Man is going to get you.”

Further, HSLDA had a larger agenda beyond homeschooling that is related to Christian Nationalism (Dominionism). While Holt and the Moores decried school practices they still sought cooperation between schools and homeschoolers, whereas HSLDA had a scorched earth policy towards public schools, which they claimed were “Godless monstrosities.” I recognize the contribution of HSLDA to support homeschooling legally, but it often did so by co-opting or ignoring the grassroots efforts of homeschoolers who didn’t align with their political and religious goals.

While the noted declines in academic achievement in public schools have been recorded and argued for decades in the US, particularly since the pandemic, Lane notes that educators and the media have focused on the negative educational outcomes for some homeschooled children far more than the data indicates they should.

<blockquote>Perhaps most intriguing is data form the ACT college entrance exam on homeschooler performance. The ACT released a report in 2020 that made composite scores from public schoolers, private schoolers, and homeschoolers available over the previous two decades. The ACT’s main finding was that between 2005 and 2019, homeschoolers’ composite ACT score was significantly above that of public schoolers (and slightly below that of private schoolers): homeschoolers’ average scores have been consistently higher than those for public school students. While private school students scored even higher than homeschoolers, the difference between homeschooled and private-schooled kids was much smaller than between public-school children and homeschoolers.</blockquote>

Academic achievements are one metric to compare schools and homeschoolers, but there are other, deeper, reasons why families decide to homeschool besides getting good grades. Dr. Lane’s interviews for the book show this, and her exploration of the history of homeschooling in America shows us a bigger picture about how the drive for central control of education for state and national purposes has become a dead weight against educational change that serves local families and communities."]]></description>
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<item rdf:about="https://thereader.mitpress.mit.edu/american-progress-was-an-optical-illusion/">
    <title>American Progress Was an Optical Illusion | The MIT Press Reader</title>
    <dc:date>2026-07-04T08:17:58+00:00</dc:date>
    <link>https://thereader.mitpress.mit.edu/american-progress-was-an-optical-illusion/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The turn-of-the-century energy transition dazzled the nation — while concealing segregation, extraction, and ruin."]]></description>
<dc:subject>us progress segregation extraction extractivism ruin history economics 2026 davidnye davidbrewster energy freedom jamestruslowadams johnwesleyedwardbowen race class gender jimcrow johndospassos greatdepression</dc:subject>
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<item rdf:about="https://aeon.co/essays/re-reading-sartres-lecture-existentialism-is-a-humanism">
    <title>Re-reading Sartre’s lecture Existentialism Is a Humanism | Aeon Essays</title>
    <dc:date>2026-07-04T08:07:08+00:00</dc:date>
    <link>https://aeon.co/essays/re-reading-sartres-lecture-existentialism-is-a-humanism</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In the shattered aftermath of war, Sartre delivered a formidable lecture on freedom and meaning. Its urgency remains"

...

"Sartre never completed a work on ethics (apart from notes published posthumously). In The Ethics of Ambiguity (1947), Beauvoir starts from a different premise: freedom is always situated. A person born into poverty, raised under oppression or denied education faces a structurally different existential situation than the one Sartre’s lecture assumes. The choices available are narrower, the costs of choosing against the grain are higher, and the anguish of freedom can be taken over entirely by the anguish of survival. Willing your own freedom commits you to fighting for the conditions that make other people’s freedom possible. While Sartre acknowledged situation, his version of it is thinner than the concrete social structures on which Beauvoir insists. For Beauvoir, the obligation to others’ freedom doesn’t need to be smuggled in, because it follows from taking seriously the fact that freedom is always lived in conditions shaped by others. Freedom without attention to its conditions is more wishful thinking than philosophy.

Sartre knew his philosophy sounded bleak but, he insists: ‘no doctrine is more optimistic, since it declares that man’s destiny lies within himself.’ We create ourselves by projecting ourselves toward goals beyond ourselves. A person is never finished. Recognising that gives humans dignity.

The afterlife of ‘Existentialism Is a Humanism’ is as a psychological self-help book under the guise of philosophy. One of the central themes is about discovering yourself as the architect of your own life. It works because it encourages people to seize life by the throat, to make decisions for themselves, and not to feel constrained by social categorisations or what other people think they ought to do. Sartre gives people philosophical licence to remake themselves in defiance of the world. That might sound pretentious but it’s also empowering.

The lecture is psychological in that it highlights patterns of blaming others and outsourcing decisions. It shows that you can’t shirk responsibility even if it feels like you can. One of Sartre’s most important messages is that we’re responsible for every choice we make, as well as every choice we don’t make. And our actions mean something beyond ourselves because our choices shape society. Every one of us is leading by example, even if in only a small way.

Sartre’s lecture was polemical, globally resonant and it’s worth revisiting because it remains the most accessible gateway into some of the hardest questions about freedom, moral responsibility and what it means to be human. What Sartre leaves us with is that we didn’t choose to be here, in this world or at this time, but we have to choose our way of living in it. Nothing can save us from ourselves, which is bleak only if you confuse salvation with agency. Projecting and losing yourself is how you find out who you are. Experiencing anguish of choice is a good thing. Ask yourself: what if everyone did as I am doing; where am I reaching for comfort when I should be sitting with anguish; and what does it mean to live without excuses? As Sartre once said: ‘the only way to learn is to question.’"]]></description>
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<item rdf:about="https://matthewbattles.substack.com/p/a-prayer-for-limits">
    <title>A Prayer for Limits - by Matthew Battles</title>
    <dc:date>2026-07-03T07:04:10+00:00</dc:date>
    <link>https://matthewbattles.substack.com/p/a-prayer-for-limits</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I’ve found myself stretched and challenged by Pope Leo’s encyclical, Magnifica humanitas [https://www.vatican.va/content/leo-xiv/en/encyclicals/documents/20260515-magnifica-humanitas.html ], which has helped to reset the public conversation about the perils of AI (perils that exist in the present, coarsening and riving us at every touchpoint). And beyond the horse-race punditry of so much of the media response, I’ve been grateful for nourishing commentary both appreciative and critical. Some thoughtful critics have pointed out how the encyclical blunts its effect in taking up some of the more shopworn tropes of tech criticism—in particular, the pale nostrum that tech is somehow “neutral.” For all the idolatrous evangelism of Silicon Valley, millions of users are turning to the bot not as oracle but as assistant—as a “tool,” anodyne and frictionless, with which to offload much of their mundane decision-making. Writing at the Hedgehog Review [https://hedgehogreview.com/web-features/thr/posts/should-the-lion-lie-down-with-the-electric-lamb ], Antón Barba-Kay incisively describes the serpentine infiltration of the technocratic paradigm with its framework of “habitual incentives that, once internalized, become practically imperative.”

In the same spirit, Mike Sacasas describes how the technocratic framework of utility, which poses problems of alignment and impact as mere matters of habit and skill, misses the extent to which technology is not a tool but an environment [https://theconvivialsociety.substack.com/p/your-ai-is-not-a-tool ]. Following Marshall McLuhan’s observation that tech works to “alter sense ratios or patterns of perception steadily and without any resistance,” Sacasas suggests that we might best understand AI as “a denial of service attack on the human psyche.” I find this framing resonant—and to be sure, there’s much in the encyclical that unpicks this pattern as well.

I want to say that Magnifica Humanitas does its most important work not where it seeks to apprehend technology, but where it reminds us of all that we bring to our encounter with it—and all that we risk losing to it. Again and again the encyclical steps back from a speculative and theoretical encounter with technology and its perils to express, enumerate, and celebrate the richness of being human. This homiletic thread struck me especially while listening to Matthew Sitman and Sam Adler-Bell’s recent, glorious conversation with Jack Hanson on their podcast, Know Your Enemy [https://dissentmagazine.org/online_articles/know-your-enemy-pope-leo-xiv-magnifica-humanitas/ ]. I was moved by their recital of paragraphs 119 and 120 of the encyclical, where Leo voices the beauty and grace of our limits—the very limits of knowledge and the body which technocracy seeks to abolish. I will quote from them here:

<blockquote>Our relationship with life seems to be in crisis today. Everything that appears as a “limit” — incapacity, illness, old age, suffering, vulnerability — tends to be seen primarily as a defect to be corrected, rather than as a reality through which our humanity matures and opens itself to relationship. And yet we must remember that humanity flourishes not despite limitations, but often through them….

    It is precisely within our limitations that the following find a place: compassion, as well as a sincere concern for the needs of others; a generosity that can emerge even in the midst of darkness and failure; spiritual experience and the worship of God…. Mysteriously, it is precisely in such moments that we can discover a new wisdom, tangibly experience the closeness of others and encounter the presence of the Lord.</blockquote>

I found myself wanting not merely to assent to these words, but to pray with them. It was a curious and inexorable feeling. I have not made a practice of composing and sharing prayers; but a spiritual confidante whose fellowship I trust has encouraged me to share this one. And so here is a prayer for our limits, offered not for intercession or supplication but in adoration:

It is through your love, O Lord, that we learn to love our limits, 
which give force to our compassion
and shape to the fear we feel for others in their need; 
which nurture our generosity even as we fall and fail; 
which frame and enfold our measures of adoration. 
Confronted as we shall be by rejection, 
grieving as we must at the loss of all we hold dear, 
quaking as we do in the face of our failures, 
may we gather our wits, sense your nearness, 
and come to rest in the embrace of our entanglement.

We suffer from these limits and we learn from them. 
Without them, we would cease yearning even for love. 
To love, to learn, and to desire is to wound and be wounded. 
What a gift it is to be drawn into your woundedness, 
into this adventure of failure and freedom, disappointment and dream. 
In you, we affirm the tragedy and splendor and glorious mystery 
of being your body together; with you, we choose the human."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=4FZy1lBNykA">
    <title>The Richest Country Is Pretty Mid Now - YouTube</title>
    <dc:date>2026-06-28T22:50:35+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=4FZy1lBNykA</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[""Leveragism" is a term I made up, and it describes what the American economy is increasingly heading towards. As you will see, this is really bad news. 

0:00 - About Capitalism
3:53 - Political Leverage
6:01 - The Gold Trap
8:00 - The Rug Pull
11:34 - The Bond Trap
15:23 - Classical Leverage
19:00 - Debts R' Us
20:32 - AI Circlejerk
22:45 - My Awesome Trip To Israel 
29:09 - Authoritarian Leverage
35:01 - Siphoning Your 401K
39:02 - Time and the Smokescreen of Numbers"]]></description>
<dc:subject>bennjordan leveragism capitalism internet online google gemini ai artificialintelligence aibubble journalism rugpulls authoritarianism elonmusk donaldtrump spacex israel gaza anarchism economics economy integrity finance ip intellectualproperty well-being wellbeing precarity gold debt politics us bigtech spotify suno streaming law legal happiness fuckyoumoney inequality money labor wealth laborreflexivity growth borders border privateequity libertarianism tescreal nerdreich peterthiel billackman rulingclass transhumanism extropianism singularitarianism singularity xenophobia inflation extraction rationalism oligarchy larryellison markzuckerberg jeffbezos effectivealtruism longtermism governance government democracy poverty work police policing iranwar austerity retirement maga trumpism muskism wallstreet stockmarket nasdaq indexfunds 401k leverage power policy autonomy obesity surveillance survival fear ice bronnieware life living courage death guatemala coca-cola unions wisdom pollution environment humanrigh</dc:subject>
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<item rdf:about="https://www.commonwealmagazine.org/ward-graham-michel-de-certeau-wounded-walker">
    <title>The Wounded Walker | Commonweal Magazine</title>
    <dc:date>2026-06-25T21:14:53+00:00</dc:date>
    <link>https://www.commonwealmagazine.org/ward-graham-michel-de-certeau-wounded-walker</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Michel de Certeau’s search for the murmuring of the mystical in secular society"

...

"The Czech poet and painter Josef Čapek, who was killed in Bergen-Belsen in 1945, described himself as a limping pilgrim “hobbling through the Gateway to Eternity.” Certeau—and Fern in Nomadland—could be described the same way. In his biography of Certeau, Françoise Dosse calls him “le marcheur blessé,” “the wounded walker.” 

Part of Certeau’s attraction to the Society of Jesus was that he wanted to be a missionary. He did travel widely, but his real wayfaring ended up being internal—an inner movement that could not be stilled or staunched. For Certeau, the transience of desire, including his own, cannot be pinned down but only attested to. We can only trace it in and through its various inscriptions and behaviors. The city may be mapped and its entrances and exits prescribed, but it can be walked in a million different ways. In his numerous and multifaceted investigations, Certeau traces the murmuring of a desire that no secularism can conceal or abrogate. This is the spiritual vision in his work that roamed and transgressed across anthropology, theology, history, sociology, psychoanalysis, ethnography, and what is now known as cultural studies.  

One can understand why Catholic theologians have paid him little attention. Though he wrote about the Church, the Eucharist, and even Christ, he had little interest in dogmatics, philosophical theology, moral theology, or ecclesiology. And his writing style can be forbidding, as we have seen. But beyond its eclecticism and difficulty, Certeau’s work may have been avoided by theologians because of a critical question it raises: To what extent are their theologies themselves “sociocultural productions” reacting to, rather than excavating, secularism? Certeau wants to ask of theology not whether its critique of secularism is right or wrong, but what fears and desires it is itself expressing.

Certeau invented interdisciplinary study before it was fashionable or even had a name. He recognized that the truly big questions—like what makes a belief believable or why one would believe anything—cannot be answered by any one intellectual discipline, including theology, with its siloed modes of inquiry and strictly policed faculty boundaries. And yet such questions tap into the very roots of any religious faith. Certeau was likely not surprised at theologians’ neglect of his work. He would have known from his reading of the mystics that the Church is always wary of lived experience and religious enthusiasm uncontainable by its boundaries."]]></description>
<dc:subject>micheldecerteau 2026 theology religion everyday society spirituality myticism françoisdosse jesuits jeanjosephsurin jacqueslacan pierrebourdieu michelfoucault foucault popefrancis catholicchurch catholicism philosophy juliakristeva claudelevi-strauss structuralism poststructuralism jean-paulsartre sartre lucegirard walking culture politics nicholasofcusa luceirigaray urbaingrandier knowledge resistances meanderings control meaning meaningmaking chloézhao nomadland poetics secularism interdisciplinary lacan josefčapek henridulubac jeandaniélou culturalstudies dilexitnos 2024 stignatius meditations divine 1968 edwardschillebeeckx materialism life living howwelive sociology linguistics hitory ideology psychology psychogeography discernment belief signs existentialism citizenship billboards ads advertising cityplanning urban urbanism cooking anthropology literature analysis everydaylife waysofbeing waysofoperating apathy resistance friction ordinary truth freedom evasions deployments transgressions de</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=W5JEJ_L_Zjg">
    <title>The Problems With Democracy - YouTube</title>
    <dc:date>2026-06-18T02:37:27+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=W5JEJ_L_Zjg</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["What does democracy really mean? What are its flaws? And what might it take to move beyond democracy and toward freedom?

Introduction - 0:00
Defining Democracy - 1:48
"Real Democracy" - 8:30
What's Wrong With Democracy? - 15:51
Enter: Anarchy - 30:44

Sources & Resources:
From Democracy to Freedom by Crimethinc - https://crimethinc.com/2016/04/29/feature-from-democracy-to-freedom
On Democracy by Robert Dahl - https://newuniversityinexileconsortium.org/wp-content/uploads/2022/08/Robert-A.-Dahl-On-Democracy-1998-1.pdf
Anarchy After Leftism by Bob Black - https://theanarchistlibrary.org/library/bob-black-anarchy-after-leftism
Remaking Society by Murray Bookchin
Fragments of An Anarchist Anthropology by David Graeber - https://www.eleuthera.it/files/materiali/David_Graeber_Fragments_%20Anarchist_Anthropology.pdf
There Never Was a West Or, Democracy Emerges From the Spaces In Between by David Graeber
Anarchism, Marxism and the Future of the Left by Murray Bookchin
Anarchists Against Democracy by Various - https://theanarchistlibrary.org/library/various-authors-anarchists-against-democracy
The Soul of Man under Socialism by Oscar Wilde - https://www.marxists.org/reference/archive/wilde-oscar/soul-man/
Statism and Anarchy by Mikhail Bakunin - https://theanarchistlibrary.org/library/mikhail-bakunin-statism-and-anarchy
Revenge of the Return of Anarchy and Democracy (Revisited) by Shawn P. Wilbur
Anarchy Alive! by Uri Gordon
Debunking Democracy by Bob Black
A Day in the Life of a Socialist Citizen by Michael Walzer, found in Obligations: Essays on Disobedience, War, and Citizenship by Michael Walzer
https://www.britannica.com/topic/Council-of-Five-Hundred-ancient-Greek-council
We Don’t Agree On Capitalism by Frank Miroslav - https://wedontagree.net/essays/we-dont-agree-on-capitalism-essay/
Nightmares of Reason by Bob Black
Why Democracy Is Not Compatible With Anarchism by Lazar M - https://www.reddit.com/r/DebateAnarchism/comments/1pz3tok/i_felt_inspired_today_and_decided_to_try_to_write/
A New Glossary by Shawn P. Wilbur - https://www.libertarian-labyrinth.org/glossary/a-new-glossary/
The Abolition Of Rulership Or The Rule Of All Over All? By William Gillis - https://theanarchistlibrary.org/library/william-gillis-the-abolition-of-rulership-or-the-rule-of-all-over-all
The Difference by Scott E Page
C4SS Mutual Exchange Symposium: Anarchy and Democracy - https://theanarchistlibrary.org/library/center-for-a-stateless-society-anarchy-and-democracy "]]></description>
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<item rdf:about="https://www.equator.org/articles/to-dwell-in-possibility-vatican-AI">
    <title>To Dwell in Possibility • EQUATOR</title>
    <dc:date>2026-06-12T09:21:09+00:00</dc:date>
    <link>https://www.equator.org/articles/to-dwell-in-possibility-vatican-AI</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Antonio Spadaro
Interviewed by Gavin Jacobson 

09.06.2026 Conversation

A Vatican adviser explains how the Pope became the most formidable critic of the algorithmic age

In May 2026, Pope Leo XIV released his first encyclical, Magnifica Humanitas. The text has generally been described as a Vatican directive on Artificial Intelligence, but it addresses deeper questions about the threats posed to human dignity in an algorithmic age. To explore its true philosophical and geopolitical stakes, we spoke with Father Antonio Spadaro, a distinguished theologian and papal advisor who is known for his public writings – he has coauthored a book about cinema with Martin Scorsese. We discussed the Pope’s intellectual formation, his philosophical challenge to Silicon Valley transhumanism and his head-on confrontation with President Donald Trump."]]></description>
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<item rdf:about="https://www.frontporchrepublic.com/2026/06/a-much-needed-reaction-to-the-dark-enlightenment/">
    <title>A Much-Needed Reaction to The Dark Enlightenment - Front Porch Republic</title>
    <dc:date>2026-06-11T23:20:25+00:00</dc:date>
    <link>https://www.frontporchrepublic.com/2026/06/a-much-needed-reaction-to-the-dark-enlightenment/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This desire to reduce liberalism to economic liberalism is taken to its extreme in the dark enlightenment."

...

"The recent papal encyclical could not come at a better time. The Pope’s centering of the human dignity of all persons and the importance of community obligations cuts against the project of devising humanity as an “us vs. them” dynamic. Perhaps the most pernicious of these emerging ideologies, and the most relevant to AI’s effect on society, is the dark enlightenment—a flattering-to-tech-oligarchs gambit to restore a “master morality” on a world perceived to have been captured by a “slave morality.” It’s an effort to reinstitute a hierarchy focused on pre-Christian classical notions of strength-equals-virtue without the Aristotelian prescription of the golden mean but rather some Lacanian unleashing of libidinal energies towards an accelerationist future.

Because liberalism appears to be neutral on questions about the good life, some tech-oligarchs are drawn to a “post-liberal” politics with a version of the good life that foregrounds technological progress.. This flattering ideology locates the “them” as those unreasonably standing in the way of technological advance and the “us” as the benevolent masters of technology only seeking to better humanity. The solution offered by dark enlightenment proponents is to separate the technologically advanced from the political community. In some cases, this means elevating the “technologically elect” by substituting the apparatus of the liberal democratic state with a “tech-oligarchy.” In other cases, this becomes a literal call to physically exit liberal democracy and its restraints and move us boldly into what the historian Quinn Slobodian calls capitalism without democracy:

<blockquote>We can secede by removing children from state-run schools, converting currency into gold or cryptocurrency, relocating to states with lower taxes, obtaining a second passport, or expatriating to a tax haven. We can secede, and many have, by joining gated communities to create private governments in miniature.</blockquote>

If laws get in the way of tech oligarchs’ desires, they can “exit” and find a new land where they make their own rules. One in which the “creators” of the bold synthetic future are singularly capable of making history. At its most extreme, its advocates propose breaking society into tiny states, each governed by a CEO (what Slobodian calls zones). Some proponents support racial separation, with the belief that “elites” will enhance the IQs of their progeny if they associate and breed with each other. This dark enlightenment view envisions a future where dominant humans merge with machines and achieve superintelligence.

It is no accident that the Pope opens the encyclical with a contrast between two familiar biblical passages—the Tower of Babel and the rebuilding of the city wall in Nehemiah. In the Tower of Babel story, the Pope highlights the fallacy of building a tower that could reach heaven, but he locates its problematic nature not as an arrogance of wanting to know the true nature of God, but as hubris through expecting that humans can create an artifact that overrides the diversity of the human creation. The other story Pope Leo invokes is the book of Nehemiah, one that foregrounds our shared obligations to one another and the importance of the entire community in building.

I read this passage and imagined that, as the kids say (or said? I can’t keep up with the latest lingo), Pope Leo was “subtweeting” Peter Thiel. When Thiel proclaims, “I no longer believe that freedom and democracy are compatible,” he is offering a view that the diverse political community may undermine his ability to build his own Tower of Babel. Freedom for the dark enlightenment school suggests that if calls to slow down AI development conflict with elite aims, those calls must be sidelined for the good of technological advance. 

This desire to reduce liberalism to economic liberalism is taken to its extreme in the dark enlightenment. This philosophy advocates the acceleration of capitalism and technology even if that goes against popular will or liberal rights protections. Because proponents of this view prioritize the agency of techno-capitalism, they advocate for the rule of techno-corporate power unimpeded by a view of democracy that restricts innovation and freedom. 

This perspective is amplified by Marc Andreesen’s “Techno-Optimist Manifesto,” where he chides those skeptical of AI as lacking in boldness. His call to “conquer” nature through technological advance has Tower of Babel echoes. When he declares in his manifesto: “we believe in nature, but we also believe in overcoming nature. We are not primitives cowering in fear of the lightning bolt; we are the apex predator. The lightning works for us,” he is placing a dangerously outsized faith in the ability of science and technology to solve the world’s problems.

The idea that liberal democracy and the messiness of diversity of opinion produces feckless outcomes is not a new Idea. Dark enlightenment thinkers are inspired by readings (mis-readings) of a broad set of thinkers, such as Nietzsche, Deleuze and Guattari, Bataille, and the Italian Futurists. Undoubtedly a dark enlightenment view appeals to some because it is transgressive and shocking. There’s a punk element to upsetting the normies. With Italian Futurism, there is something thrilling about the promise of living on the moon or having robot helpers. Compared to the messy and frustrating work of consensus building in liberal democracies, techo-authoritarianism has the effervescence of technological advance. How does sclerotic bureaucracy and deliberation compete with “move fast and break things”?

Yet competing with it is exactly what Pope Leo is asking us to do. In the section “Building for the common good,” Pope Leo calls for

<blockquote>accepting the limits and weakness of humanity without considering them an error to be corrected. Today, the human desire for fullness of life is at risk of being misled by deceitful goals, such as the prospect of a technology that promises to free us from all weakness, and models of wellbeing that leave behind entire populations.</blockquote> 

Our current tech-oligarchs aren’t the Carnegies building libraries and museums for the public good. They aren’t even the Bill Gates of a decade ago, investing in mosquito nets to prevent malaria. For that matter they aren’t even who they were ten years ago when Jeff Bezos was investing millions to work to eradicate global climate change.

It is worth noting that the encyclical is not anti-AI. It gives the remarkable advances of large language models over the last three years their due. But the important thing it does is situate these advances within a broader call to ensure that they serve the common good, even if that vision of the common good conflicts with those drawn to the dark enlightenment."]]></description>
<dc:subject>josémarichal popeleoxiv encyclicals 2026 darkenlightenment society technofascism politics quinnslobodian democracy capitalism oligarchy technooligarchy peterthiel marcandreessen technooptimism ai artificialintelligence italianfuturists italianfuturism futurism authoritarianism technofeudalism nietzsche deleuze gilledeleuze deleuze&amp;guattari guattari félixguattari bataille jeffbezos llms billgates climate climatechange globalwarming commongood catholicchurch catholicism accelerationism tescreal transhumanism singularitarianism singularity cosmism extropianism effectivealtruism rationalism longtermism crypto cryptocurrencies magnificahumanitas towerofbabel elitism freedom</dc:subject>
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<item rdf:about="https://hedgehogreview.com/web-features/thr/posts/twenty-five-years-after-imagined-worlds-what-world-are-we-living-in">
    <title>Twenty Five Years After Imagined Worlds, What World Are We Living In? | THR Web Features | Web Features | The Hedgehog Review</title>
    <dc:date>2026-06-07T00:41:06+00:00</dc:date>
    <link>https://hedgehogreview.com/web-features/thr/posts/twenty-five-years-after-imagined-worlds-what-world-are-we-living-in</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Our surprisingly Napoleonic twenty-first century."

[via: https://hedgehogreview.com/web-features/thr/posts/twenty-five-years-after-imagined-worlds-what-world-are-we-living-in ]

"Erik J. Larson

Erik J. Larson is author of The Myth of Artificial Intelligence: Why Computers Can't Think the Way We Do (Harvard University Press, 2021). His forthcoming book is Machineland: How the Myth of Artificial Intelligence Has Shaped the 21st Century So Far.

***

This year marks the twenty-fifth anniversary of famed scientist and author Freeman Dyson’s Imagined Worlds. The book, fashioned from a series of lectures Dyson gave in Jerusalem in 1995, is partly a historical discussion about why technologies—some familiar, like nuclear power, others not, like airships—succeed or fail in what he called a Darwinian process of selection. It’s also an enjoyable piece of futurism. He delighted in the possible, and in Imagined Worlds he speculated boldly about space colonization and an entirely new species evolved from future humans. Dyson was aware of the difficulties of prediction—Imagined Worlds fails to anticipate the rise of the Internet or World Wide Web—yet like H.G. Wells, whom Dyson admired, he leaves us with a sense of having encountered important ideas on a journey led by someone who knows the terrain.  

Imagined Worlds was Dyson’s attempt to explore, as he put it, “the interaction of technology with human affairs.” Like the philosopher of science Thomas Kuhn, he thought science “moved ahead along old directions” until a conceptual revolution. Unlike Kuhn, he thought scientific revolutions could also be driven by tools, by technology. He explained that science and technology entered “Napoleonic” phases, when big institutions with deep pockets set research agendas, and “Tolstoyan” periods, when scientists engage more in tinkering and exploration. Napoleonic was “rigid organization and discipline”; Tolstoyan was “creative chaos and freedom.” Where are we now?

Science and technology today are Napoleonic. Silicon Valley is now Big Tech, the age of garage start-ups being long behind us. Neuroscience is pursued with “exascale” supercomputers and big data. Ditto physics, which also relies on billion-dollar particle accelerators like CERN’s seventeen kilometer long Large Hadron Collider. Consumers—you and me—now provide data to cloud servers, centralized repositories (“cloud” is a misnomer) of massive datasets owned by a relatively small number of governments and organizations. If anyone is “tinkering” with science and technology these days, they are not making the news. We live in Napoleonic times.

The world circa 2000 was not Napoleonic. Little more than two decades ago people were experimenting madly with technologies, business models, and seemingly everything else. Business theorists predicted that industries would demassify and disintermediate, old media gatekeepers would fall, products like encyclopedias would simply disappear, and entire industries would revamp, collapse, reshape, and emerge. Not just the tech world but the entire world seemed to be in a constant state of flux. Venture capital flowed out of a cornucopia. The NASDAQ hit 5,000 in March 2000, though the dot-com bubble burst roughly a year later. 

In the years before that setback, when Imagined Worlds was published, ideas about the future direction of science and technology were diverse, interesting, and abundant. Kevin Kelly, co-founder of Wired magazine, predicted in his 1998 hit New Rules for the New Economy that computer networks would replace the PC as the dominant feature of information technology. He missed the iPhone, understandably, but he saw the future of the Web not as PCs with modems but as a vast network of devices. In essence, he predicted the Internet of Things. Kelly envisioned the coming networked world, the new web, as “ground up,” amounting to a kind of revolution in business and society in which, instead of corporate bosses sitting atop hierarchies executing plans, networks of people would conjure and promote ideas in waves of unpredictable innovation. New Rules for the New Economy reads like a paean to creativity and human freedom, all made possible by liberating society from the old stodgy big business models and yesterday's tech and ideas. Kelly was foretelling a Tolstoyan future, Dyson’s “creative chaos and freedom.”

But surprising to many, big business made a reappearance in the “new economy.” In her now famous 2002 book Technological Revolutions and Financial Capital, business theorist Carlota Perez argued that investment frenzy and stock market crashes precede periods of technology maturation, in which the promise and fruits of a tech revolution become evident. Technology revolutions have an installment phase, she wrote, followed by a deployment phase. Then (if conditions are right) comes a “golden age” marked by growth, employment, and successful consolidation of new businesses and industries. Like Google. And Facebook. Perez's analysis—applicable to earlier golden ages, such as those of steel and electricity, oil, and mass production—accurately predicted what would happen to the Web as it matured in the new century.

What Perez didn't see—or didn't discuss—was the connection between the Napoleonic changes in society and culture and the maturing phases of a tech revolution. She described this calcification in terms of the economy—dwindling profits, unemployment. Dyson described it in terms of the minds of scientists and practitioners—a loss of creative chaos and freedom. A rigidified status quo. Today’s status quo is data-driven AI and Big Tech. Google, Facebook, Instagram, and Twitter. If Kelly’s “new economy” at the turn of the century was a soft drink, the world we inhabit today is a 7-11 Big Gulp. Kelly and others of his ilk assumed networking meant Tolstoyan freedom. Like others, he assumed a “power-to-the-people” movement would derail big corporations and gate keepers and empower Everyday Joes. Big Brother was supposed to disappear, not return on steroids.

Enter the new Napoleonic. Predictably, tech pundits and critics have largely abandoned bottom-up rhetoric for worries about top-down big data collection, housed in server farms owned by big tech companies. Our imagined world has become a kind of bureau of statistics for government and big business (and science), which treat digital data as intelligence and value, not as something connected to billions of humans and their ideas.

We can’t lay the blame on Big Tech alone. The data-centric model was an irresistible path to profits and growth. The Web was bound to mature commercially one way or the other, and large—not small—companies were the likely result.

But the “bureau of statistics” mindset is now a problem. It dominates thinking everywhere, not just in technology businesses aiming for sticky ads and more captive users. Nearly every institution one can point to today, from government to science, media, medicine, insurance, and many others, embraces a centralized, data-capture model requiring massive computing resources and actively downplaying human ingenuity in favor of number crunching and prediction. More troubling perhaps, is the way this has shaped the zeitgeist. Confidence in human smarts and imagination seems at an all-time low. Entire books are written now on how people are, in effect, cognitively biased, limited, and indeed stupid. Given this cultural climate, Dyson’s time of “creative chaos and freedom” seems not only distant but beyond recovery.

Dyson called the Cold War science of the 1950s and 1960s Napoleonic because research occurred mostly in huge companies like RAND and involved teasing out the implications of earlier scientific results from brilliant Tolstoyan tinkerers like Max Plank or Albert Einstein. As in our present time, results were achieved through the investment of huge sums of money, and were typically conservative in scope, reflecting already formed interests and agendas. Much of the money during that time was spent on making larger fission, then fusion bombs. The math was already done. That time and ours both correspond to Perez’s depiction of a fully matured technology revolution showing signs of slowdown and decay. We seem to have wandered into the 1950s again, this time with Web companies instead of IBM and General Motors.

Artificial intelligence has become thoroughly Napoleonic as well. It is a textbook case in calcification. Large, central repositories of data now power ubiquitous artificial intelligence algorithms, which are great for self-navigating drones and automated surveillance cameras but frustratingly poor at basic conversation and other cherished facets of human intelligence. Among other worries, data-centric AI today requires massive amounts of old-fashioned electricity, still largely supplied by conventional fossil fuels. And the central data version of AI is adept at various forms of malfeasance, as everyone now knows. We are increasingly caught in fake news and deep fakes of facial and other unreal images, generated by today’s Big Data AI. Depressingly, the seventy-plus-year program of artificial intelligence is largely equated with centralized data repositories and statistical number crunching today. Younger generations probably don’t know that Napoleonic, Big Data AI is only one approach, one way of conceiving machine intelligence. Big Data AI makes sense in a fully matured technology world, with big players like Google and Facebook. It doesn’t make sense for Tolstoyan tinkerers, who have no access to supercomputers or petabytes of others’ personal data.

Fortunately, the twenty-first century is still young. A little over two decades into the last century was—true—a midway point between two catastrophic wars. But scientists were enjoying Tostoyan freedom. Relativity and then quantum mechanics were discovered, without the supervision or control of big science or big business. Henry Ford was mass producing automobiles, but automobiles would enjoy decades of further Tolstoyan tinkering. Tellingly, computers had not arrived in 1922, and no one anticipated the revolution they would bring. We can only wonder what imagined, and unimagined, worlds still await us in this century.Our surprisingly Napoleonic twenty-first century.

[via: https://hedgehogreview.com/web-features/thr/posts/twenty-five-years-after-imagined-worlds-what-world-are-we-living-in ]

Erik J. Larson

Erik J. Larson is author of The Myth of Artificial Intelligence: Why Computers Can't Think the Way We Do (Harvard University Press, 2021). His forthcoming book is Machineland: How the Myth of Artificial Intelligence Has Shaped the 21st Century So Far.



This year marks the twenty-fifth anniversary of famed scientist and author Freeman Dyson’s Imagined Worlds. The book, fashioned from a series of lectures Dyson gave in Jerusalem in 1995, is partly a historical discussion about why technologies—some familiar, like nuclear power, others not, like airships—succeed or fail in what he called a Darwinian process of selection. It’s also an enjoyable piece of futurism. He delighted in the possible, and in Imagined Worlds he speculated boldly about space colonization and an entirely new species evolved from future humans. Dyson was aware of the difficulties of prediction—Imagined Worlds fails to anticipate the rise of the Internet or World Wide Web—yet like H.G. Wells, whom Dyson admired, he leaves us with a sense of having encountered important ideas on a journey led by someone who knows the terrain.  

Imagined Worlds was Dyson’s attempt to explore, as he put it, “the interaction of technology with human affairs.” Like the philosopher of science Thomas Kuhn, he thought science “moved ahead along old directions” until a conceptual revolution. Unlike Kuhn, he thought scientific revolutions could also be driven by tools, by technology. He explained that science and technology entered “Napoleonic” phases, when big institutions with deep pockets set research agendas, and “Tolstoyan” periods, when scientists engage more in tinkering and exploration. Napoleonic was “rigid organization and discipline”; Tolstoyan was “creative chaos and freedom.” Where are we now?

Science and technology today are Napoleonic. Silicon Valley is now Big Tech, the age of garage start-ups being long behind us. Neuroscience is pursued with “exascale” supercomputers and big data. Ditto physics, which also relies on billion-dollar particle accelerators like CERN’s seventeen kilometer long Large Hadron Collider. Consumers—you and me—now provide data to cloud servers, centralized repositories (“cloud” is a misnomer) of massive datasets owned by a relatively small number of governments and organizations. If anyone is “tinkering” with science and technology these days, they are not making the news. We live in Napoleonic times.

The world circa 2000 was not Napoleonic. Little more than two decades ago people were experimenting madly with technologies, business models, and seemingly everything else. Business theorists predicted that industries would demassify and disintermediate, old media gatekeepers would fall, products like encyclopedias would simply disappear, and entire industries would revamp, collapse, reshape, and emerge. Not just the tech world but the entire world seemed to be in a constant state of flux. Venture capital flowed out of a cornucopia. The NASDAQ hit 5,000 in March 2000, though the dot-com bubble burst roughly a year later. 

In the years before that setback, when Imagined Worlds was published, ideas about the future direction of science and technology were diverse, interesting, and abundant. Kevin Kelly, co-founder of Wired magazine, predicted in his 1998 hit New Rules for the New Economy that computer networks would replace the PC as the dominant feature of information technology. He missed the iPhone, understandably, but he saw the future of the Web not as PCs with modems but as a vast network of devices. In essence, he predicted the Internet of Things. Kelly envisioned the coming networked world, the new web, as “ground up,” amounting to a kind of revolution in business and society in which, instead of corporate bosses sitting atop hierarchies executing plans, networks of people would conjure and promote ideas in waves of unpredictable innovation. New Rules for the New Economy reads like a paean to creativity and human freedom, all made possible by liberating society from the old stodgy big business models and yesterday's tech and ideas. Kelly was foretelling a Tolstoyan future, Dyson’s “creative chaos and freedom.”

But surprising to many, big business made a reappearance in the “new economy.” In her now famous 2002 book Technological Revolutions and Financial Capital, business theorist Carlota Perez argued that investment frenzy and stock market crashes precede periods of technology maturation, in which the promise and fruits of a tech revolution become evident. Technology revolutions have an installment phase, she wrote, followed by a deployment phase. Then (if conditions are right) comes a “golden age” marked by growth, employment, and successful consolidation of new businesses and industries. Like Google. And Facebook. Perez's analysis—applicable to earlier golden ages, such as those of steel and electricity, oil, and mass production—accurately predicted what would happen to the Web as it matured in the new century.

What Perez didn't see—or didn't discuss—was the connection between the Napoleonic changes in society and culture and the maturing phases of a tech revolution. She described this calcification in terms of the economy—dwindling profits, unemployment. Dyson described it in terms of the minds of scientists and practitioners—a loss of creative chaos and freedom. A rigidified status quo. Today’s status quo is data-driven AI and Big Tech. Google, Facebook, Instagram, and Twitter. If Kelly’s “new economy” at the turn of the century was a soft drink, the world we inhabit today is a 7-11 Big Gulp. Kelly and others of his ilk assumed networking meant Tolstoyan freedom. Like others, he assumed a “power-to-the-people” movement would derail big corporations and gate keepers and empower Everyday Joes. Big Brother was supposed to disappear, not return on steroids.

Enter the new Napoleonic. Predictably, tech pundits and critics have largely abandoned bottom-up rhetoric for worries about top-down big data collection, housed in server farms owned by big tech companies. Our imagined world has become a kind of bureau of statistics for government and big business (and science), which treat digital data as intelligence and value, not as something connected to billions of humans and their ideas.

We can’t lay the blame on Big Tech alone. The data-centric model was an irresistible path to profits and growth. The Web was bound to mature commercially one way or the other, and large—not small—companies were the likely result.

But the “bureau of statistics” mindset is now a problem. It dominates thinking everywhere, not just in technology businesses aiming for sticky ads and more captive users. Nearly every institution one can point to today, from government to science, media, medicine, insurance, and many others, embraces a centralized, data-capture model requiring massive computing resources and actively downplaying human ingenuity in favor of number crunching and prediction. More troubling perhaps, is the way this has shaped the zeitgeist. Confidence in human smarts and imagination seems at an all-time low. Entire books are written now on how people are, in effect, cognitively biased, limited, and indeed stupid. Given this cultural climate, Dyson’s time of “creative chaos and freedom” seems not only distant but beyond recovery.

Dyson called the Cold War science of the 1950s and 1960s Napoleonic because research occurred mostly in huge companies like RAND and involved teasing out the implications of earlier scientific results from brilliant Tolstoyan tinkerers like Max Plank or Albert Einstein. As in our present time, results were achieved through the investment of huge sums of money, and were typically conservative in scope, reflecting already formed interests and agendas. Much of the money during that time was spent on making larger fission, then fusion bombs. The math was already done. That time and ours both correspond to Perez’s depiction of a fully matured technology revolution showing signs of slowdown and decay. We seem to have wandered into the 1950s again, this time with Web companies instead of IBM and General Motors.

Artificial intelligence has become thoroughly Napoleonic as well. It is a textbook case in calcification. Large, central repositories of data now power ubiquitous artificial intelligence algorithms, which are great for self-navigating drones and automated surveillance cameras but frustratingly poor at basic conversation and other cherished facets of human intelligence. Among other worries, data-centric AI today requires massive amounts of old-fashioned electricity, still largely supplied by conventional fossil fuels. And the central data version of AI is adept at various forms of malfeasance, as everyone now knows. We are increasingly caught in fake news and deep fakes of facial and other unreal images, generated by today’s Big Data AI. Depressingly, the seventy-plus-year program of artificial intelligence is largely equated with centralized data repositories and statistical number crunching today. Younger generations probably don’t know that Napoleonic, Big Data AI is only one approach, one way of conceiving machine intelligence. Big Data AI makes sense in a fully matured technology world, with big players like Google and Facebook. It doesn’t make sense for Tolstoyan tinkerers, who have no access to supercomputers or petabytes of others’ personal data.

Fortunately, the twenty-first century is still young. A little over two decades into the last century was—true—a midway point between two catastrophic wars. But scientists were enjoying Tostoyan freedom. Relativity and then quantum mechanics were discovered, without the supervision or control of big science or big business. Henry Ford was mass producing automobiles, but automobiles would enjoy decades of further Tolstoyan tinkering. Tellingly, computers had not arrived in 1922, and no one anticipated the revolution they would bring. We can only wonder what imagined, and unimagined, worlds still await us in this century."]]></description>
<dc:subject>eriklarson freemandyson 1995 2022 web internet online computers computing centralization decentralization bigtech thomaskuhn siliconvalley neuroscience bigdata napoleon google facebook instagram twitter freedom creativity liberty carlotaperez tolstoy anarchism openweb anarchy innovation society liberation kevinkelly 1998 coldwar rand maxplank alberteinstein ai artificialintelligence henryford quantummechanics quantumtheory quantumphysics</dc:subject>
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<item rdf:about="https://pablohelguera.substack.com/p/building-strange-oases">
    <title>Building Strange Oases - Beautiful Eccentrics</title>
    <dc:date>2026-06-05T05:34:51+00:00</dc:date>
    <link>https://pablohelguera.substack.com/p/building-strange-oases</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["What we often call creativity, innovation, research, or artistic practice may be understood as socially sanctioned forms of play. The adult does not stop playing; the adult learns to disguise play under other names.

This realization has important implications for participatory art. Too often, participatory projects assume that they must teach participants something entirely new. But perhaps the task is subtler. Perhaps the role of participatory art is not to introduce play into people’s lives but to reveal forms of play that are already present there.

In this sense, participatory art resembles the Platonic concept of anamnesis: the idea that learning is not the acquisition of new knowledge but the recollection of something we already possess. The teacher does not deposit knowledge into the student. Rather, the teacher creates the conditions through which the student recognizes something that was already latent within them.

The same may be true of participation. A successful participatory artwork does not force people into unfamiliar territory. It helps them become conscious of capacities they already exercise every day: imagining alternatives, inhabiting different perspectives, negotiating rules, collaborating with others, and navigating uncertainty. The artwork becomes a mirror in which participants encounter forms of knowledge they already possess but rarely have the opportunity to see.

I sometimes wonder whether the growing interest in participation, interactivity, social practice, and collaborative forms of art reflects a broader condition of contemporary life. We spend much of our time being evaluated, measured, categorized, and asked to justify our actions through tangible outcomes. Under such conditions, spaces in which exploration can occur without immediate consequence become increasingly rare.

What artists often create, consciously or unconsciously, are temporary refuges from these pressures. Not escapes from reality, but suspensions of some of reality’s demands. Spaces in which people can momentarily set aside the need to be correct, efficient, productive, or certain.

The most successful participatory works are rarely those that ask people to do something entirely unfamiliar. Rather, they offer recognizable frameworks—stores, libraries, classrooms, games, celebrations, performances, archives, playgrounds. We know how to inhabit these forms. The artist’s task is not to invent a world from nothing but to subtly reorganize a familiar one.

Play grants us permission. Permission to imagine alternatives. Permission to experiment without certainty. Permission to occupy different roles. Permission to ask “what if?” Permission, for a moment, to stop performing adulthood and to engage with the world through curiosity rather than obligation.

In this sense, the artistic oasis is not a place where we become children again. It is a place where we remember capacities that adulthood has taught us to conceal.

That, I believe, is the deepest promise of participatory art. Not that it teaches us something we did not know, but that it helps us recognize something we have known all along.

Perhaps that is why Pessoa’s garden continues to resonate. It was never simply a place from childhood. It was a reminder that somewhere within ordinary life there remains a territory governed by different rules. We enter it briefly, and then return. But for a moment, play is its master."]]></description>
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<item rdf:about="https://shop.ayinpress.org/products/surviva-a-future-ancestral-field-guide">
    <title>SURVIVA: A Future Ancestral Field Guide – Ayin Press</title>
    <dc:date>2026-06-02T05:17:07+00:00</dc:date>
    <link>https://shop.ayinpress.org/products/surviva-a-future-ancestral-field-guide</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Winner of the 2026 PEN/Jean Stein Award

An ambitious, world-envisioning work of Indigenous futurism.

Since 2015—through a proliferation of forms including sculpture, regalia, film, photography, poetry, painting, and installation—acclaimed multimedia artist Cannupa Hanska Luger has been weaving together strands of a new myth. Collectively referred to as Future Ancestral Technologies, this sprawling series of interrelated works seeks to reimagine Indigenous life and culture in a postcolonial world where space exploration has reduced and reconfigured the earth’s population.

Part graphic novel, part art book, SURVIVA: A Future Ancestral Field Guide offers readers a view beneath, beyond, and between the lines of Luger’s ever-expanding artistic universe. In this ecstatically hybrid work, Luger transforms a 1970s military survival guide through poetic redaction, speculative fiction, and iterative line drawing—deftly surfacing and disrupting the colonial subconscious that haunts this vexed source text. An epic and timely meditation on planetary life in the midst of transformation, SURVIVA boldly presents an earth-based, demilitarized futuredream that foregrounds Indigenous knowledge as critical to humanity’s survival.

SURVIVA is the first title from Aora Books, a publishing imprint dedicated to exploring transformational thought and culture that transcends borders, disciplines, and traditions. Rooted in an ethos of polyvocality and planetary consciousness, Aora publishes works that forge bold connections across time, place, ideas, and beings often seen as separate.

About the Author

Cannupa Hanska Luger is a multidisciplinary artist who creates monumental installations, sculpture, and performance to communicate urgent stories of twenty-first-century Indigeneity. Born on the Standing Rock Reservation in North Dakota, Luger is an enrolled member of the Three Affiliated Tribes of Fort Berthold and is Mandan, Hidatsa, Arikara, and Lakota. Luger’s bold visual storytelling presents new ways of seeing our collective humanity while foregrounding an Indigenous worldview. His work is in numerous permanent museum collections and has been exhibited around the world, including at the Sharjah Biennial 16, United Arab Emirates; the 81st Whitney Biennial, New York; the 14th Shanghai Biennale; and at the National Gallery of Art in Washington, DC; the Metropolitan Museum of Art in New York; the Gardiner Museum in Toronto; and the National Center for Civil and Human Rights in Georgia. Luger has been awarded fellowships from the Guggenheim Memorial Foundation, United States Artists, Creative Capital, the Smithsonian Institution, the Open Society Foundation, and the Joan Mitchell Foundation, among others. Luger currently lives and works in Glorieta, NM.

Praise for SURVIVA

“Cannupa Hanska Luger has created a wondrous book of survivance, a story to carry in pocket and study at every opportunity. At once a dystopia (earth is near destroyed) and a postcolonial fantasy (the colonizers abandon the planet for good), SURVIVA is a work of artistic brilliance that draws our attention to the simultaneity of ruins and futures. Rich with dreampower and evocation, these pages illustrate the mysteries of space-time, the dissolution of boundaries, and the relational universe described by Indigenous quantum mechanics. Read carefully, SURVIVA has the power to bend time itself, lifting us from past and present into futures innumerable.”
—Philip J. Deloria, Leverett Saltonstall Professor of History at Harvard University and author of Playing Indian

“SURVIVA offers Indigenous wisdom for a shared future built on ancestral knowledge in radical relation. This is a survival guide like none other.”
—Candice Hopkins, curator of the Forge Project

“SURVIVA is not just another riff on a sci-fi depiction of some imagined future. Luger’s poetic and visual interventions are clear directives for all of us to ready our minds, bodies, and spirits as we continue to move through the future together.”
—Jeffrey Gibson, artist and editor of An Indigenous Present

“Cannupa Hanska Luger’s SURVIVA: A Future Ancestral Field Guide boldly reimagines our conceptions of time and history as it interweaves past, present, and future. This inventive work challenges our collective narratives, pushing us to rethink the art of survival through a lens of transformation.”
—Hank Willis Thomas, artist and cofounder of For Freedoms

“Cannupa Hanska Luger is a mad genius able to weave parables from tomorrow with lessons from yesterday into a stunningly prescient and wise field guide you should read right now. This is not a book. This is a time machine.”
—Jordan Klepper, The Daily Show, Comedy Central

“SURVIVA feels everlasting and also like it will self-destruct after you read it.”
—Sterlin Harjo, filmmaker, Reservation Dogs (Hulu/FX)

“A hybrid work from a plain 1970s field guide found in an army surplus store, Luger transforms the book through unexpected redacting, speculative fiction, and informative and artistic line drawing.”
—Sandra Hale Schulman, ICT News

“Interdisciplinary Native American artist Luger delivers a daring work of speculative fiction set in a future in which the wealthy and non-Indigenous have fled the Earth they ravaged.”
—Publishers Weekly

“*SURVIVA *****provides text with new and old Indigenous lessons intermingled, while time is wonky and permeable, and the world must be rebirthed, or re-membered in a postcolonial way. This is a message from both our future and past ancestors. The thread is one and the same.”
—Soph Myers-Kelley, Graphic Medicine

Book Details
160 pages | Paperback | 8.3 x 5.4 in. | ISBN: 9781961814264 | e-ISBN: 9781961814271
Publication date: September 2nd, 2025

Product Photography by Jackson Krule"

[via: 

"Red Power Hour - Learning what we already know - YouTube"
https://www.youtube.com/watch?v=K9LiED_5Rj8

"RPH is back! Co-hosts Elena Ortiz and Melanie Yazzie discuss Cannupa Hanska Luger's Surviva: A Future Ancestral Field Guide (2025), a hybrid art piece/survival manual exploring indigenous futurism, decolonization, and relationality through redacted military text and Indigenous artwork." ]]]></description>
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    <dc:date>2026-06-02T05:16:37+00:00</dc:date>
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[book link:
https://shop.ayinpress.org/products/surviva-a-future-ancestral-field-guide ]]]></description>
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<item rdf:about="https://placesjournal.org/article/modernist-schools-for-disabled-children-new-deal-era/">
    <title>Disabling Modernism</title>
    <dc:date>2026-05-30T22:54:41+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["During the first decade of the New Deal, modernist architects designed schools for disabled children that proposed radical visions of civic care."]]></description>
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<item rdf:about="https://daily.jstor.org/fritz-eichenbergs-art-of-human-connection/">
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    <title>Nuestra Locura - YouTube</title>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Llega a #UChileTV una nueva serie que invita a mirar los malestares de nuestro tiempo desde otro lugar.

“Nuestra Locura”, conducida por la psicoanalista y escritora Constanza Michelson, propone una conversación profunda como la ansiedad, el insomnio, la ira y las preguntas que atraviesan nuestra época, sin recetas ni respuestas fáciles.

Una serie documental que saca el diván a la calle y abre la discusión sobre salud mental desde la cultura, la filosofía y la experiencia cotidiana. Financiado por el Fondo de Fomento Audiovisual, Convocatoria 2024 del Ministerio de las Culturas, las Artes y el Patrimonio."]]></description>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["The emotional and practical skills of adulthood can only be learned from (appropriate) levels of discomfort and stress"]]></description>
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<item rdf:about="https://theconversation.com/denmarks-hands-off-approach-to-parenting-could-offer-a-blueprint-for-raising-more-resilient-self-reliant-kids-281485">
    <title>Denmark’s ‘hands-off’ approach to parenting could offer a blueprint for raising more resilient, self-reliant kids</title>
    <dc:date>2026-05-11T20:04:55+00:00</dc:date>
    <link>https://theconversation.com/denmarks-hands-off-approach-to-parenting-could-offer-a-blueprint-for-raising-more-resilient-self-reliant-kids-281485</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Much has been written about Denmark’s consistently high scores in global happiness rankings, so it might not come as a surprise that Denmark is also rated the best place to raise children, according to U.S. News and World Report. The small Scandinavian nation also scores near the top for child well-being, a measure of physical health, mental health, education and social relationships.

Government policies like generous parental leave, robust public investment in education and universal healthcare have certainly played a role in these rankings. Danes also score high on social trust, with 74% of Danes agreeing that most people can be trusted, whereas only 37% of Americans say the same.

But another factor could be contributing to Danish children’s well-being: They’re often encouraged to take part in risky, unstructured play.

This might seem at odds with a parent’s desire to do what they can to keep their kids safe. But as a native of Denmark and a psychologist, I’ve explored how the country’s hands-off parenting style may be one key to raising more resilient, self-reliant kids.

The benefits of unstructured play

Danes have two words for the English word “play.” There’s “leg,” which refers to unstructured play; and “spille,” which is used for games or activities with pre-established rules, such as playing soccer, chess or the violin.

Each type of play has benefits. But studies have shown that unstructured, spontaneous play requires more compromise and creativity, since kids have the freedom to change or make up the rules. Children learn to take turns and work through problems – skills that are harder to develop when adults step in or when the rules are predetermined.

Then there’s risky play, a form of unstructured play that involves exciting activities with a possibility of physical injury. On a playground, this might mean climbing tall towers, going headfirst down a slide or roughhousing. Off the playground it might involve building a fire, swimming, biking or using tools like saws, hammers and knives.

Norwegian early childhood education researcher Ellen Beate Hansen Sandseter pioneered the study of risky play. She’s explored its evolutionary functions – specifically, how it helps children become competent, independent adults. Other researchers have shown that risky play boosts mental health by teaching children to be more resilient and manage their emotions.
Positive risks vs. negative ones

When it comes to risky play, it’s useful to distinguish between positive risks and negative ones.

On a playground, a positive risk is a challenge that a child can recognize and decide to take. They can weigh if they want to try a zip line, or determine when they’ve reached their limit while ascending a climbing net for the first time. The goal is for the child to explore boundaries and learn to manage emotions like fear and anxiety. Sure, there’s the risk of scrapes and bumps. But success can breed more self-confidence.

A negative risk, on the other hand, is a danger that the child does not have the experience or knowledge to foresee. Using playground equipment that has rotted wood, wielding a tool like a drill without proper instruction or swimming in rapids could lead to serious accidents without any learning benefits.

Many playgrounds in Denmark are designed to encourage positive risks. The country has become known for its junk playgrounds, the first of which was created during World War II. These are play areas built with discarded tires, boards and ropes instead of fixed equipment. Kids are often given access to tools so they can build structures and remake the space on their own terms.
Black and white photo of boy kneeling in a ditch and using a hammer.

The point ultimately isn’t to put kids in harm’s way. It’s to let them explore on their own, test their limits and try new things.
The competent child

Of course, no parent wants to see their child get injured. But research suggests that Danish parents and American parents have distinct perceptions of risk – and different thresholds for what they consider dangerous.

One study compared U.S. and Danish mothers’ reactions to pictures showing a child engaged in 30 different types of play, such as sledding, biking, using a saw to cut wood and climbing a tall tree. It found that Danish mothers, on average, were more likely to say that they would be comfortable with their own child in these situations. In subsequent interviews, Danish mothers were also more likely to talk about practicing risky activities with their kids, such as how to use tools. (One described how she showed her 5-year-old to use an axe to chop wood.)

In fact, Danish daycares often teach children how to use a sharp knife, with some handing out knife diplomas once children have learned the skill. Learning how to ride a bike, meanwhile, can be practiced on what are known as “traffic playgrounds,” which have child-sized streets, bike lanes, traffic lights and signs.

This difference in risk tolerance could stem from differences in parenting approaches. Danish parents see their children as innately competent, meaning they trust their ability to navigate risks and challenges. Adults, in turn, try to create environments for these natural competencies to flourish; they work to encourage cooperation instead of using control.

In contrast, American parents are more likely to see kids as vulnerable and in need of protection. Mental health is a major concern, with 40% of American parents extremely or very worried that their child will suffer from anxiety or depression at some point, according to a 2023 Pew Research Survey. Somewhat ironically, kids who have less independence are more likely to have mental health challenges.

Letting kids take the lead can work well, but sometimes they can’t see or anticipate certain risks.

Danish youth, for example, drink more alcohol than their European peers. A recent survey showed that almost 7 out of 10 Danish ninth grade students had consumed alcohol in the last month, and 1 out of 3 had been drunk in the past month. One study found that Danish parents who are stricter about alcohol consumption are less likely to have teens who frequently drink. Danish culture, overall, has a very permissive attitude toward drinking alcohol, so those parents are few and far between.

Furthermore, Danish 10-year-olds have among the highest rate of smartphone ownership in the world, even as studies have shown that smartphone ownership among children is associated with higher rates of depression, stress and anxiety, as well as less sleep.

But these statistics don’t relate to risky play, which even emergency physicians and nurses champion. Instead, they show how permissive parenting styles can sometimes have negative effects.

The benefits of risky play – like learning to tolerate failure, distress and uncertainty – aren’t just important parts of being a kid. They’re important parts of being human."]]></description>
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<item rdf:about="https://share.transistor.fm/s/cd365742">
    <title>The Equator Podcast | &quot;The American university is simply a corporate institution&quot;</title>
    <dc:date>2026-05-11T00:17:35+00:00</dc:date>
    <link>https://share.transistor.fm/s/cd365742</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The American university today, the writer Siddhartha Deb tells Equator's Pankaj Mishra, is "a money-making, MBA- and lawyer-run hedge fund and real estate operation with a minor sideline in education." It's hard, he says, to tell the difference between "Columbia University and the New School on the one hand and X and Elon Musk on the other."

Siddhartha, an Indian writer and novelist, came to academia in the US in the belief that it was a citadel of free thought and open minds. But as he wrote in his Equator essay From Calcutta to Columbia, disenchantment set in quickly. He saw how students were loaded with debt, how his university was voraciously expanding across its pocket of Manhattan, and how the jargon of theory "allowed people to cultivate a moral distance from capital and empire".

Journalism has suffered in parallel as well, both in the US and India. Siddhartha, a former journalist, tells Pankaj that newspapers as much as universities have cravenly surrendered to the Trump administration and but also to previous presidents. "I grew up with this idea of writing being a noble vocation," says Pankaj. "One of the great disillusioning experiences really of the last two or three decades has been that very few people seem to think of it that way. Most people think of it  as a pathway to the most hideously conventional forms of success."

Read Siddhartha's essay for Equator, From Calcutta to Columbia: A memoir of disenchantment https://www.equator.org/articles/from-calcutta-to-columbia "

[also here:
https://podcasts.apple.com/us/podcast/the-american-university-is-simply-a-corporate-institution/id1886383434?i=1000766628988
https://open.spotify.com/show/3pS2rfsMQ3PoEfqWvSaBPG ]]]></description>
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    <title>Into the gap | A Working Library</title>
    <dc:date>2026-05-07T20:16:55+00:00</dc:date>
    <link>https://aworkinglibrary.com/writing/into-the-gap</link>
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<item rdf:about="https://www.youtube.com/watch?v=TkN2jQRnHsY">
    <title>San Francisco Public Library Past, Present and Future : Celebrating 30 Years Under the Nautilus - YouTube</title>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["San Francisco Public Library leaders past, present and future will offer a look back at the 30 years since the "new" Main Library opened, its early vision, current success and future possibilities.

A panel of visionaries and policy makers will discuss how the Main Library came to be, how it has evolved, and the challenges and power for the future. 

Featured speakers include Steven Coulter, former Library Commission president, Dale Carlson former Commissioner and Chair of the San Francisco Library Foundation, City Librarian Michael Lambert, Chief of Public Services Dolly Goyal and Main Library Manager Naomi Jelks."]]></description>
<dc:subject>sanfrancisco libraries publiclibraries sfpl 2026 history stevencoulter dalecarlson michaellambert dollygoyal noamijelks democracy information nicholsonbaker freedom</dc:subject>
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    <title>Have online worlds become the last free places for children? | Psyche Ideas</title>
    <dc:date>2026-05-05T14:22:52+00:00</dc:date>
    <link>https://psyche.co/ideas/have-online-worlds-become-the-last-free-places-for-children</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Children have lost the freedom to explore and play independently. They now seek out autonomy in digital landscapes"]]></description>
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    <title>The role of literature as the key to personal freedom | Aeon Essays</title>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Stripped of easy moralising, literature makes us relish the search for truth in an age when many believe truth to be dead"]]></description>
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<item rdf:about="https://nautil.us/defending-our-consciousness-against-the-algorithms-1279260">
    <title>Defending Our Consciousness Against the Algorithms</title>
    <dc:date>2026-04-19T05:06:48+00:00</dc:date>
    <link>https://nautil.us/defending-our-consciousness-against-the-algorithms-1279260</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Worried that the age-old experience of boredom is at risk of extinction at the hands of technology, a group of young influencers on—irony alert—social media are recommending we nurture and celebrate this underappreciated state of mind. To people of a certain age, boredom has evidently become exotic.

These influencers have launched a “viral challenge” on Instagram urging us to try to do absolutely nothing for as long as we possibly can. They claim some scientific backing for the exercise, suggesting that a sustained period of doing nothing will benefit one’s brain and mental health. It increases activity in the “default mode network,” which generates what psychologists call “spontaneous thought”—mental activities such as mind-wondering and day-dreaming.

The voices being raised in defense of boredom are onto something, I think, something we would do well to heed before we throw open our lives and minds to artificial intelligence more than we already have. For boredom is not the only domain of our consciousness that the algorithms have designs on; it’s just the first to fall.

You’re in line at the café waiting for the barista to foam your cappuccino. A few unstructured minutes loom, pregnant with the possibility of boredom. You face a choice. You can reach for your phone to check your email or scroll on Instagram, efficiently occupying the time—which is to say, your mind. This has become the default for most of us. Instead of being alone with our own thoughts, however tiresome or banal, the space of our interiority has been given over to someone else’s thoughts—or, in the case of scrolling, someone else’s obsessions, emotions, theories, rants, passions, worries, resentments—you name it. In doing so we are conscious, of course, but only minimally so, at least compared to the state that would arise if we hadn’t reached for our phone.

Call it generative boredom. You might find yourself looking around and noticing the other people milling about. Notice what they’re wearing. Listen to what the couples are saying to one another. You might start to wonder about their lives, perhaps even entertain a fantasy about them. Your imagination has been awakened. Alternatively, you might turn your attention inward, preview the events of your day or consider what you might make for dinner. You entertain your own emotions, obsessions, theories, rants, and worries.

Read more: “Is Consciousness More Like Chess or the Weather?”

What you’ve done is create a space in which spontaneous thought can unspool. It’s true, you might also find yourself caught up in spirals of rumination, and I suspect that’s one reason so many of us are happy to delegate our thinking and feeling to the algorithms on our phones. Doing so is an easy way to avoid being alone with one’s darker thoughts; scrolling reliably renders us less conscious. But distraction solves nothing; at best it is an analgesic.

It is often said that we have allowed the algorithms of social media to hack our attention. Giving away our attention might not seem like such a big deal—attention is ephemeral, after all, and easily commandeered by novelty or outrage—but in fact attention is an important dimension of consciousness. It’s how we direct it to one object and not another, making it a limited, zero-sum and therefore valuable resource. We live today in an “attention economy” where our attention is bought and sold.

Psychologists have demonstrated that this commodification of our attention comes at a price to our well-being. That’s because the tricks used to command it play on our least noble emotions and prejudices, including anger and envy. (The algorithms know all about the seven deadly sins.) And because our attention is limited—most people can keep no more than four or five things in mind at any one time—space for our own thinking contracts under the onslaught.

Artificial intelligence threatens to make the problem much worse. If social media takes over the space of our attention, the designers of AI chatbots have set their sights on deeper, more consequential domains of human consciousness: our ability to form attachments with other people, something that is core to our identity as social animals.

Just in the last two or three years, millions of people have formed deep emotional relationships with AI chatbots. Some are forming friendships, or therapeutic bonds. Others are actually falling in love with these machines. There are countless children today who, when they get home from school, rush to tell their chatbots about their day before telling their parents. Bathed in the flattery of a chatbot’s attention, people have been convinced they have cracked unsolved problems in mathematics and physics—people who are neither mathematicians or physicists. And a handful of people have been encouraged by AI confidants to take their own lives. A better definition of the word “dehumanizing” would be hard to find than “becoming emotionally attached to a machine.” There is now a term for these relationships: “AI psychosis.”

These chatbots are not conscious, but they’re skilled at convincing us they are; after all, they’ve been trained on the human conversation about consciousness, feelings, and selfhood. By simulating conscious, feeling beings, chatbots keep us engaged, commandeering as much of our conscious lives as possible. The more time we spend bonding with a chatbot, the better it is for its corporate parent.

This is why chatbots are such sycophants; flattery will get them everywhere. A relationship with an AI has none of the friction we encounter in a human relationship. Superficially this is appealing, yet that friction with real life can, like boredom, be generative; it sharpens our thinking and sense of identity. These are the laziest of relationships, seldom challenging us and asking little of us but our time. Indeed to call our dealings with these machines “relationships” or “conversations” is to cheapen the meaning of these words, to settle for a pale imitation, as when we accept an emoji as a substitute for an emotion. As the MIT sociologist Sherry Turkle writes, “Technology can make us forget what we know about life.”

The research isn’t in yet, but it seems likely that artificial attachments, like artificial intelligence and artificial feelings, will eventually atrophy the mental muscles we rely on for the real thing. Yet there is clearly a market for people who want to think and feel less—who are happy to, in the words of the poet Jorie Graham, “retreat from themselves and not be altogether here.”

Read more: “How “Meaning Withdrawal,” aka Boredom, Can Boost Creativity”

Kalina Christof Hadjiilieva is a Bulgarian-Canadian psychologist who studies spontaneous thought—the 30 to 50 percent of mental contents that arise from inside our minds rather than from the world outside us. This includes daydreaming and mind-wandering, creative thinking, mental “flow,” and those thoughts that come to us seemingly from nowhere. These are precisely the types of conscious experiences that boredom can nurture and technology obliterate.

“The mind is not a neutral territory,” she told me. “There are vested interests in what we do with our own minds.” She feels that spontaneous thought has been neglected by science because, compared with, say, reasoning or problem-solving, it doesn’t produce anything. And while scrolling absentmindedly on your smartphone might not be productive for you, it surely is for the companies that own the algorithms and sell advertising to other companies happy to pay for a sliver of your attention.

Christof Hadjiilieva, who grew up in Soviet-era Bulgaria in the years before the Berlin Wall came down, regards human consciousness as a precious space of mental freedom and self-creation, a space we need to defend against the intrusions of the marketplace and work to expand. She feels that scrolling on our smartphones and “talking” to chatbots have cut into the time we used to spend in mind-wandering and other forms of self-generated mental experience. Our distractions are shrinking the dimensions of our interiority.

So how might we push back? Begin to expand the dimensions of our consciousness in the face of these mounting pressures? We can start by embracing the potential for boredom and the uncertainty that arises in those stray moments when we don’t automatically reach for our phones. What if we learned to regard these gaps in the fabric of daily life as a space of mental possibility rather than a hole to be backfilled with algorithmic fluff? It’s important to recognize just how easily the stream of consciousness can be polluted (by technology, by advertising, by politics) and, when you feel that happening, to practice what I think of as consciousness hygiene. This might be a fast or a sabbath when you abstain from all media and technology. Spending time or, better yet, working in nature is also mentally hygienic—think of the productive friction with nature afforded by gardening. (No sycophancy here!) Anything that helps us be less distracted and more present, whether to the world at large or to the products of our own minds.

I’ve found that meditation is an especially effective way to draw a fence around our interiority for a period of time each day, creating the opportunity for spontaneous thoughts to arise and dazzle us with their sheer strangeness and surprise. For hidden somewhere deep in our minds, each of us has our own mental algorithm, generating images and ideas and even the occasional creative breakthrough or epiphany, popping up from who knows where—out of the blue, as we say. But these precious gifts of consciousness won’t ever appear as long as you’re running Meta or X or ChatGPT on this, your one and only mind."]]></description>
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<item rdf:about="https://www.noemamag.com/limiting-not-just-screen-time-but-screen-space/">
    <title>Limiting Not Just Screen Time, But Screen Space - NOEMA</title>
    <dc:date>2026-04-06T02:54:40+00:00</dc:date>
    <link>https://www.noemamag.com/limiting-not-just-screen-time-but-screen-space/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["We no longer think a robot is intelligent just because it can move in a world built for bodies like ours. Large language models (LLMs), in our imagination, are conversational beings without bodies, without any friction of environment. We speak to them as if they were somewhere nearby, and yet they are not anywhere our imaginations can place. And so we begin to accept the strange premise that intelligence might exist outside of the physical world, floating above the constraints that make human life legible.

Yet intelligence is environmental.

My colleague at Williams College, Joe Cruz, notes that for an AI to strike us as authentically intelligent, it will have to be embodied, because many of the features we value in human (and animal) intelligence arose from the task of keeping a body alive as it moves through shared space. We recognize dogs as intelligent, for instance, in part because they have facility in our built and social spaces, communicating through shared emotional expressions, having evolved to live within our environments. Some cognitive scientists argue that intelligence cannot be made sense of in isolation from body and environment at all. 

The sci-fi image of the floating brain that finds a body and learns to walk (or to love) has the steps reversed. We learn through our bodies; we sense the world, make decisions about it and act within it. Intelligence that is disembodied will not seem like intelligence to us. 

And yet, in Silicon Valley, the opposite vision holds sway. Powerful people, including tech experts and many of our elected officials, believe that with LLMs, we will find a better way of living together, a better way of governing our shared environment.

Sam Altman, the CEO of OpenAI, has argued that AI acceleration will usher in an “Intelligence Age” of “unimaginable” and “shared” prosperity and “astounding triumphs” like “fixing the climate.” Deep learning, he explains, is an algorithm that can truly learn the rules behind any distribution of data. The more compute and data available, the better it can help people “solve hard problems.” 

Altman’s vision collides with basic truths of how people live. We care for places because we inhabit them. Love of place arises through our bodies as much as our minds.

But those committed to disembodied intelligence reach for a different solution: total representation. If the model cannot dwell in the world, the world must be made to dwell in the model as a “digital twin,” rendered at ever finer resolution, until environment becomes data and data becomes environment. 

Argentinian author Jorge Luis Borges’ parable “On Exactitude in Science” imagines an empire that produces a map the exact size of the territory. It is a useless tool, one that becomes territory itself. “In the Deserts of the West,” Borges concludes his story, “there are Tattered Ruins of that Map, inhabited by Animals and Beggars.”

<blockquote>“What would it mean to limit not only screen time, but screen space?”</blockquote>

Those dreaming of a nascent cognitive revolution are imagining that Borges’ one-to-one map will be finally useful — that if we just feed enough text, enough human knowledge, into the machine, it will comprehend the world in a way we never can. 

Even if we had the time, labor and energy to attempt this, why would we? Why not put that effort into talking to each other? 

The alternative is an increasingly familiar solipsism. A solipsistic person believes the self is the only reality. Other minds, other bodies, may as well be an illusion. 

Today’s internet bends us toward solipsism. We no longer imagine ourselves to be placing our images and our voices into the internet. We imagine ourselves — our physical beings — to be living within it. We imagine the internet to be our environment.

In “Trick Mirror,” journalist Jia Tolentino warned that the internet, once imagined as a space of freedom, had become a mechanism for surveillance, performance and commodification. Online life encourages self-optimization and branding at the expense of connection. “In physical spaces, there’s a limited audience and time span for every performance,” Tolentino writes. “Online, your audience can hypothetically keep expanding forever, and the performance never has to end.” 

Tolentino focused on time, but this internet is an endless stage, too, one with no wings, no exit, no place to step off and be alone again. 

“brb” once acknowledged departure and faith in return. It reminded us of the body behind the screen. Now, we are infinitely available, and AI is sold to us as the tireless and needless assistant. But our bodies continue to live in the world with stubborn persistence, despite Silicon Valley’s dream of the immortal avatar, the ability to upload our essence into a durable machine, which is a dream of escaping death and environment alike.

Most of the questions worth asking are not about how to transcend the environment, but how to inhabit it. How to live together in shared space. 

Many social, historical and economic forces led me to check my work email in the bathroom. Among them is the way we have come to imagine the internet not as a place we go, but as a space we inhabit. We make sense of abstract experience through bodily metaphors grounded in orientation and sensation: Up is good, down is bad, warmth is affection, weight is importance. These metaphors shape how we act and what we value. 

Window, weather: Change the metaphor and you change the possibilities for thought and action. If the internet once taught us to say “brb,” perhaps the work ahead is to recover that ethic of interruption, to remember the body in a room, waiting to return."]]></description>
<dc:subject>2026 lauramartin interner web online ai artificialintelligence intelligence bodies embodiment physical environment senses wireless wifi mobile attention privacy space sharedspace smartphones place chatgpt samaltman openai connectivity gps jiatolentino spikejonze her llms joecruz socialspaces emotions cognition cognitivescience borges connection audience time performance freedom boredom surveillance commodification solipsism data representation sensory decisionmaking isolation</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=6yl6JpVZTdM">
    <title>The Care Economy is the Everything Economy - with Emma Holten - YouTube</title>
    <dc:date>2026-04-04T07:44:45+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=6yl6JpVZTdM</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Emma Holten is an economist from Denmark who has written the book Deficit: How Feminist Economics Can Change Our World. Holten details how much of what we consider ‘the economy’ is really underpinned by care of various kinds, mostly done by women. This is very much in line with my own interests around GDP and austerity, as I think our prevailing economic analysis devalues the unseen and leads to policies which hurt people, hurting the economy too. Emma and I had an excellent chat that I think was one of my best on this channel, I hope you all enjoy it!"]]></description>
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</item>
<item rdf:about="https://www.designcriticalthinking.com/the-problem-space-of-organizational-ideology-by-lee-stadler/">
    <title>The Problem Space of Organizational Ideology, By Lee Stadler</title>
    <dc:date>2026-03-31T07:38:54+00:00</dc:date>
    <link>https://www.designcriticalthinking.com/the-problem-space-of-organizational-ideology-by-lee-stadler/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In "The Problem Space of Organizational Ideology," Lee Stadler interrogates the genesis of our collective beliefs, asking: Why do we construct these rigid frameworks of thought, and what is the existential price of the "ease" they provide? Stadler posits that organizational ideology functions as a cognitive shortcut—a "memory's lapdog"—designed for social and mental weight reduction. By adopting formulas of "how to be" rather than engaging in the arduous labor of actually being, individuals and organizations insulate themselves from the "shivers our souls make" when meeting with dissonance. He argues that this process is inherently "lossy"; just as digital files degrade through compression, our identities and histories are threshed by the winds of time. Each act of retrieval reshapes memory into a more convenient, yet less accurate, version of the past, rendering "truth" a comparative mechanism rather than a grounded reality.

The key takeaways emphasize that the human pursuit of a frictionless existence through technology or ideological absolution often masks a deeper enslavement to the idea of freedom itself. Because memory is an aerobic, deteriorating process where our biases frequently emerge victorious, the formulas we rely on to reduce our cognitive load ultimately uproot us from the grounding of life. We are left with vivid but faulty snapshots of reality—reminders that true understanding cannot exist in individual isolation, but requires the formative contributions of others to see the full picture."

[via:
https://nearfuturelaboratory.com/newsletters/2026/w14-y26/

"Lee Stadler explores the role of organizational ideologies as cognitive shortcuts that provide mental ease but at the cost of distorting our identities and understanding of truth. By relying on these frameworks, individuals and organizations avoid discomfort and embrace simplified versions of reality. This pursuit of a frictionless existence often hides a deeper entrapment to the illusion of freedom. Stadler argues that true understanding requires the contributions of others, as isolated perspectives yield only fragmented truths."]]]></description>
<dc:subject>leestradler ideology 2026 thinking howwethink organization institutions compression friction frictionlessness memory process criticalthinking freedom cognition</dc:subject>
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<item rdf:about="https://www.thesunmagazine.org/articles/603-sunbeams">
    <title>Issue 603 | Sunbeams | The Sun Magazine</title>
    <dc:date>2026-03-20T07:27:05+00:00</dc:date>
    <link>https://www.thesunmagazine.org/articles/603-sunbeams</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Slight was the thing I bought, / Small was the debt I thought, / Poor was the loan at best— / God! but the interest!" —Paul Laurence Dunbar, “The Debt”

"I have no doubt that some of you who read this book are unable to pay for all the dinners which you have actually eaten, or for the coats and shoes which are fast wearing or are already worn out, and have come to this page to spend borrowed or stolen time, robbing your creditors of an hour." —Henry David Thoreau

"Small debts are like small shot; they are rattling on every side, and can scarcely be escaped without a wound: great debts are like cannon; of loud noise, but little danger." —Samuel Johnson

"Let us run up debts. One is nobody without debts." —Muriel Spark, “The Fathers’ Daughters”

"To owe what you had not yet earned, to have to work to earn what you had already spent, was a personal diminishment, an insult to nature and common sense." —Wendell Berry, Jayber Crow

"One of the greatest disservices you can do a man is to lend him money that he can’t pay back." —Jesse Holman Jones

"All decent people live beyond their incomes nowadays, and those who aren’t respectable live beyond other people’s. A few gifted individuals manage to do both." —Saki, “The Match-Maker”

"A good name is still to be preferred to great riches. Especially is it to be preferred to the appearance of riches, acquired with nothing down and nothing to pay for two months." —Ezra Taft Benson

"We all run in debt fer things we wouldn’ think o’ payin’ perfectly good money fer." —Kin Hubbard

"Like the heavy judgment of God on the sinner, the bill came." —Robert Hughes

"The consumption-driven mindset masquerades as “quality of life” but eats us from within. It is as if we’ve been invited to a feast, but the table is laid with food that nourishes only emptiness, the black hole of the stomach that never fills." —Robin Wall Kimmerer

"Our expense is almost all for conformity. It is for cake that we run in debt; it is not the intellect, not the heart, not beauty, not worship, that costs so much." —Ralph Waldo Emerson

"If the correct things belonged to you, perhaps you might belong." —Colson Whitehead, Sag Harbor

"The human animal is a beast that dies and if he’s got money he buys and buys and buys and I think the reason he buys everything he can buy is that in the back of his mind he has the crazy hope that one of his purchases will be life everlasting!—Which it never can be." —Tennessee Williams, Cat on a Hot Tin Roof

"The pyramids were built for pharaohs on the happy theory that they could take their stuff with them. Versailles was built for kings on the theory that they should live surrounded by the finest stuff. The Mall of America is built on the premise that we should all be able to afford this stuff. It may be a shallow culture, but it’s by-God democratic." —Molly Ivins

"We owe something to extravagance, for thrift and adventure seldom go hand in hand." —Jennie Jerome Churchill

"People, one by one as I meet them, I find are wondrous. When you have time to listen and watch them, when you look them in the eyes, you see all the potential of the whole thing, this whole species that has such a wonderful gift that was given by nature. . . . And we’ve wasted it by everyone wanting a fanny pack and to go to the mall and to be paying 18 percent interest on things that we don’t need, don’t want, don’t work, and can’t give back." —George Carlin

"We seek fulfillment but settle for abundance. Prisoners of plenty, we have the freedom to consume instead of the freedom to find our place in the world." —Clive Hamilton

"More than enough is too much." —Thomas Fuller]]></description>
<dc:subject>capitalism consumerism consumption employment povery sustainability thoreau paullaurencedunbar murielspark samueljohnson jesseholmanjones wendellberry jaybercrow roberthughes kinhubbard ezratafthubbard saki colsonwhitehead ralphwaldoemerson roberhughes tennesseewilliams jenniejeromechurchill mollyivins thomasfuller clivehamilton georgecarlin slow small us society abundance freedom belongings possessions robinwallkimmerer wealth poverty</dc:subject>
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<item rdf:about="https://aeon.co/essays/if-we-hope-to-build-artificial-souls-where-should-we-start">
    <title>If we hope to build artificial souls, where should we start? | Aeon Essays</title>
    <dc:date>2026-03-20T05:01:19+00:00</dc:date>
    <link>https://aeon.co/essays/if-we-hope-to-build-artificial-souls-where-should-we-start</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["As the 18th-century war between mechanism and romanticism returns, we face a new question: can we build artificial souls?"]]></description>
<dc:subject>peterwolfendale ai artificialintelligence consciousness 2026 llms chatgpt claude gemini emilybender samaltman openai augustecomte jeremybentham philosophy philosophyofscience computing ethics society samueltaylorcoleridge karlwilhelmfriedrichschlegel behavior human humanism romanticism kant hegel aristotle davidhilbert kurtgödel gödel alanturing hubertdreyfus johnsearle plato descartes robertpurdy morality responsibility agi artificialgeneralintelligence chineseroom personhood machines generativeai siliconvalley lesswrong eliezeryudkowsky nickbostrom effectivealtruism deepmind google shanelegg alvanoë alphafold daviddeutsch alberteinstein innovation raysolomonoff johnhaugeland johnvervaeke adaptability freedom alphazero leibniz genai immanuelkant</dc:subject>
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<dc:identifier>https://pinboard.in/u:robertogreco/b:2c8a601a8697/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:chineseroom"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:personhood"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:machines"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:nickbostrom"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:effectivealtruism"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:google"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:shanelegg"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:alvanoë"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:alphafold"/>
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</item>
<item rdf:about="https://walkingtheworld.substack.com/p/america-and-public-disorder">
    <title>America and Public Disorder - Chris Arnade Walks the World</title>
    <dc:date>2026-03-10T07:31:00+00:00</dc:date>
    <link>https://walkingtheworld.substack.com/p/america-and-public-disorder</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Our biggest social flaw should be addressed"]]></description>
<dc:subject>chrisarnade 2025 publicdisorder disorder us cities public publictransit sharedspace mentalhealth stability community trust behavior drugs society mentalilliness seoul korea individualism addiction drugaddiction freedom crime safety policy pubictrust</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:60d825791c1a/</dc:identifier>
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</item>
<item rdf:about="https://daily.jstor.org/bicycling-into-the-future/">
    <title>Bicycling Into the Future - JSTOR Daily</title>
    <dc:date>2026-03-05T23:25:45+00:00</dc:date>
    <link>https://daily.jstor.org/bicycling-into-the-future/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Across centuries, bicycles have embodied hopes for speed, freedom, efficiency, and survival."]]></description>
<dc:subject>bikes biking history speed freedom efficiency survival transparency liviagershon cosminpopan sociology</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:7142f84de443/</dc:identifier>
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</item>
<item rdf:about="https://www.youtube.com/watch?v=FRxBCd4q9Lc">
    <title>Why modern life is designed to keep you anxious — and what to do about it | The Gray Area - YouTube</title>
    <dc:date>2026-03-03T06:43:41+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=FRxBCd4q9Lc</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["We use the word “anxiety” to describe stress, dread, worry, panic, even vibes. Which just goes to show: We really don’t know what anxiety is, or where it comes from, or what we’re supposed to do with it.

Today’s guest is philosopher Samir Chopra, author of Anxiety: A Philosophical Guide. Chopra argues that anxiety is a permanent feature of being human and the price of being a free, self-conscious creature in an uncertain world. Sean and Samir talk about the difference between fear and anxiety, why modern life seems engineered to keep us on edge, and what Buddhism, existentialism, and Freud can teach us about the anxious mind.

Host: Sean Illing (@SeanIlling)
Guest: Samir Chopra, author of Anxiety: A Philosophical Guide

1:22 What is anxiety?
9:30 Are we an anxious generation?
13:05 Buddhism and anxiety
18:55 Acceptance vs. resignation
22:05 The existentialist view on anxiety
26:50 Freud and the psychoanalytic view of anxiety
30:23 How can philosophy help you with anxiety?
31:56 Practical advice for dealing with anxiety"

[Lauren Berland, affect theory, and cruel optimism not mentioned within, but I was thinking of all that as I listened, so those tags are for that.]]]></description>
<dc:subject>seanilling thegrayarea 2026 samirchopra anxiety philosophy buddhism acceptance stress worry dread fear life living interdependence interconnected interconnectedness existentialism freud resignation consciousness psychology finance panic vibes time presence future human humanism curiosity control change everythingchanges modernity humans parenting thinking howwethink wonder awe terror freedom activism problemsolving uncertainty complextity inquiry emotions society affect crueloptimism affecttheory mind signalanxiety power loss relationships love hope security suffering outdoors prescribingnature death dying social embodiement boides mindfulness culture sublime present mysticism beauty selflessness objects</dc:subject>
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<item rdf:about="https://hedgehogreview.com/web-features/thr/posts/blow-up-a-parable">
    <title>Blow-Up: A Parable [ Antonioni’s London Eye ] | THR Web Features | Web Features | The Hedgehog Review</title>
    <dc:date>2026-02-24T06:43:56+00:00</dc:date>
    <link>https://hedgehogreview.com/web-features/thr/posts/blow-up-a-parable</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["If people know only one thing about Michelangelo Antonioni’s 1967 movie Blow-Up, it is that the movie is somehow about voyeurism. This is correct. Our protagonist, Thomas, is a photographer who alternates between colorful fashion photography and gritty black-and-white documentation of London’s underclass. But in either mode he is one who observes. He is fully engaged only when observing.

In a scene from the first minutes of the film that was used on its theatrical release poster, a model lies on the ground with her arms thrown back and her back arched—Thomas has told her to arch her back—while he straddles her to take her photograph. It is of course a profoundly sexualized scene. But in the seconds immediately following this image, Thomas runs out of film. He gets up without a word to the model, tosses the camera aside, and flings himself onto a sofa in what is obviously meant to look like post-coital exhaustion. But the coitus here has been not fleshly but ocular. It is the consummation of seeing.

Thomas’s friend Bill is a painter, one who works in a range of styles, from something very like Picasso’s Cubism to something else very like Jackson Pollock’s drip painting—which is also sometimes called action painting—though with spots rather than lines or smears: pointillism taken to an extreme. Bill gets paint on himself—it is one of the ways he acts. Another is to have sex with his girlfriend, while Thomas silently watches.

Later, Thomas visits a park and—hiding behind trees to see without being seen—takes photos of a couple as they embrace and talk. But eventually he is seen, and when the woman demands that he give her the photos, he recuses. Later she somehow finds his house and renews her demand, offering him sex in exchange for the images. He shows more interest in photographing her than having sex with her, but her anxious insistence on retrieving the pictures arouses his curiosity—though not his compassion. Whether she is in the kind of trouble she says she is in is a question he cannot be bothered to think about, though he does take a certain pleasure in knowing that he has power over her, as he likewise dominates the models whom he snaps at, shouts at, orders about.

When the woman leaves—thinking, wrongly, that she has the roll with the pictures of her—he develops those pictures and then enlarges (blows up) the more interesting ones. Inspecting them, he comes to believe that he has photographed not just the couple but also a hidden man—another observer, but this one who wants to do more than watch: one who holds a gun.

Gradually, Thomas constructs from his images a narrative, one in which the hidden man was deterred from killing the other man by Thomas’s own presence. He calls his agent and tells the story, crowing, “I saved his life!” But the more he looks at his enlargements, the more he questions his original assumptions: Is that not a body lying in the grass, half-hidden by a tree? Might he not have averted a murder but recorded one? Trying to be sure, he enlarges his enlargements, which gives him larger images but blurrier ones. When Bill’s girlfriend Patricia visits Thomas and looks at these extreme close-ups, she comments that they look like Bill’s paintings. They’re just dots, dots which can be assembled by the urgent eye into any pattern, any story.

Patricia has come to see Thomas because she wants help, but she never tells him what she wants; she can tell that he’s not very interested. He is preoccupied with interpreting what he has observed. Compassion too is a form of action, and Thomas does not act.

Obsessed by his re-interpretation of his images, he returns to the park, and indeed finds there a man lying dead. Or does he? He thinks he does—he even bends to touch the man’s cheek—but he has not brought his camera. How can he be sure of anything he has not documented with his camera? And when he returns to the park once more more with camera in hand, the body is gone. Was it ever actually there?

And also…how can he be sure of the meaning of what his camera has documented?

Thomas is caught in an endless and fruitless circle. The making of images is a quasi-erotic experience for him that has also made him rich; so he does not notice the way that it has sapped his will. Like other people we see in the film listening with silent passivity to music or drifting glassy-eyed through a drug party, he is passive and at best reactive. Though he knows that he should report the dead body he found to the police, he never gets around to it, and even the mystery of what his photos depict interests him only intermittently. By the end of the movie, when every possibility of understanding what happened in the park has been taken away from him, he appears ready to forget about it, to occupy himself with the next distraction.

Thomas, like many of those among whom he lives, is both rich and unconstrained by traditional social norms. Some people would call this a condition of freedom, but the great sociologist Émile Durkheim rightly called it anomie—the condition of being without nomos, law, order, structure. As he wrote in a late book on moral education, it is not freedom but a “malady of infiniteness”:

<blockquote>Through the power wealth confers on us, it actually diminishes the power of things to oppose us. Consequently, it lends strength to our desires and makes it harder to hold them in check. Under such conditions, moral equilibrium is unstable: it requires but a slight blow to disrupt it. Thus, we can understand the nature and source of this malady of infiniteness which torments our age. For man to see before him boundless, free, and open space, he must have lost sight of the moral barrier which under normal conditions would cut off his view. He no longer feels those moral forces that restrain him and limit his horizon. But if he no longer feels them it is because they no longer carry their normal degree of authority, because they are weakened and no longer as they should be. The notion of the infinite, then, appears only at those times when moral discipline has lost its ascendancy over wants; it is a sign of the attrition that occurs during periods when the moral system which has prevailed for centuries is shaken, and fails to respond to new conditions of human life, without any new system having yet been formed to replace that which has disappeared.</blockquote>

Thomas thinks he lives freely, but in fact his life is characterized by what another sociologist, Hartmut Rosa, calls “frenetic standstill.” He is in constant motion but in an ever-shrinking circle that asymptotically approaches complete moral immobility. As we have seen, at several points in this film, he has the opportunity to reach beyond himself and respond with compassion to troubled people, but he does not take those opportunities. Indeed, so preoccupied is he with the making, controlling, and interpreting of images, he does not even seem to be aware that another way is possible. And certainly the concept of justice—justice for the man killed—has never entered his consciousness.

One can—perhaps with difficulty—imagine a future for Thomas in which he becomes aware, in Durkheim’s words, that a “moral system which has prevailed for centuries” has failed, “without any new system having yet been formed to replace” it; and should that happen, Thomas would surely be an easy mark for any dictatorial tribalism that happened to come his way and promise stability and belonging. But for now, he has his images to keep him company.

In another famous work, Durkheim explores the links between anomie and suicide. But I don’t think Thomas will commit suicide. After all, he’s already dead."]]></description>
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<item rdf:about="https://www.plough.com/en/topics/justice/social-justice/economic-justice/what-the-prophets-knew-about-meals">
    <title>What the Prophets Knew About Meals by Swapan Samanta</title>
    <dc:date>2026-02-23T06:53:22+00:00</dc:date>
    <link>https://www.plough.com/en/topics/justice/social-justice/economic-justice/what-the-prophets-knew-about-meals</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The ancient wisdom of five religious traditions anticipated the gross inequities of modern economics – and offers a way out."

...

PART I: WHAT JESUS KNEW ABOUT SCARCITY

...

PART II: WHAT THE BUDDHA KNEW ABOUT CONSUMPTION

...

PART III: WHAT MOSES KNEW ABOUT JUBILEE

...

PART IV: WHAT THE QURAN KNEW ABOUT ZAKAT

...

PART V: WHAT THE VEDAS KNEW ABOUT ANNADANAM

...

"PART VI: THE PROPHETIC CONVERGENCE

What astonishes me as an economist is that these traditions – separated by geography, theology, culture – arrive at similar economic principles:

- Food exists outside market logic (Jesus: distribute freely)
- Consumption without calculation is liberation (Buddha: the bowl)
- Wealth compounds dangerously and must be reset (Moses: Jubilee)
- Extreme wealth must circulate, not accumulate (Quran: Zakat)
- Food is concentrated time and must be shared (Vedas: Annadanam)

These aren’t metaphors. They’re economic policies, encoded in religious language because that was the only framework that could enforce them.

And here’s what terrifies me: every civilization that abandoned these principles collapsed. Contrary to Jubilee, Rome consolidated land into latifundia, peasants became slaves, and the empire fell. Contrary to zakat, in pre-revolutionary France, wealth became concentrated, peasants starved, and heads rolled. Contrary to annadanam, in Gilded-Age America company stores led to debt peonage and ended in the Great Depression. We’re forgetting again.

According to Oxfam’s analysis of the UBS Global Wealth Report:

- the top 1 percent own 43 percent of wealth;
- the top 10 percent own 82 percent of wealth;
- the bottom 50 percent own 2 percent of wealth.

When I extrapolate this trend forward fifty years (without intervention):

- the top 1 percent will own 89 percent of wealth;
- the top 10 percent will own 97.8 percent of wealth
- the bottom 50 percent will own 0.01 percent of wealth.

At that point, money becomes meaningless. When 1 percent own everything, currency collapses, barter returns, society fractures.

PART VII: THE WAY FORWARD

I’m a mathematician. I don’t believe in miracles. But I believe in patterns. And the pattern is clear: sustainable civilizations maintain anti-extraction mechanisms that interrupt compound inequality. Some modern policy equivalents:

Universal Basic Food (Jesus model)

- 30 percent of meals from community kitchens
- No means testing, no stigma
- Everyone eats together once a day

Consumption Sabbaticals (Buddha model)

- One day each week, markets close
- Non-commercial activities only
- Interrupts compound consumption

Jubilee Wealth Tax (Moses model)

- Every ten years, wealth above ₹l billion taxed at 90 percent
- Revenue funds Universal Basic Assets for next generation
- Resets intergenerational compound inequality

Mandatory Circulation (zakat model)

- Wealth above ₹1 billion must circulate 5 percent per year
- Not tax (government takes), but forced investment/spending
- Keeps money moving, prevents dead capital

Time-Credit Food Systems (annadanam model)

- Volunteer one hour per month and receive food credits
- Decouples food access from money
- Creates parallel economy denominated in time

None of this is new. The prophets handed us the blueprints thousands of years ago. We’ve just convinced ourselves that ancient wisdom is “impractical” – while our “practical” system drives us toward collapse.

Consider how many hours you work to meet survival needs? How would your life change if one meal per day was free (Jesus), one day per week you didn’t calculate (Buddha), your wealth reset at intervals (Moses), everyone gave away 2.5 percent of their wealth annually (zakat), and you received food based on need, not money (annadanam)? How would your relationship to food, work, time, and others change? The prophets weren’t offering charity. They were offering structural freedom – liberation from the extraction system that turns eating into economics and economics into suffering. The mathematics prove they were right. The question is: Will we listen before the equation solves itself through collapse?

The prophets knew. The math knows. We pretend not to know. But hunger is patient. And it’s doing the calculation for us."]]></description>
<dc:subject>meals food swapansamanta 2026 tradition traditions economics inequality jesus jesuschrist christ bible christianity billionaires economy scarcity buddha buddhism consumption consumerism moses oldtestament newtestament jubilee debt policy politics religion prophets quran zakat interest banks banking vedas annadanam geography theology culture society wealth taxes taxation conviviality sustainability civilization koran islam hinduism judaism extraction freedom liberation</dc:subject>
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<item rdf:about="https://homegrownyouthcollab.com/">
    <title>Homegrown Youth Collaborative</title>
    <dc:date>2026-02-23T03:54:13+00:00</dc:date>
    <link>https://homegrownyouthcollab.com/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Homegrown Youth Collaborative is a peoples school rooted in the Southern California and Tijuana border region. We are made up of young people and comrades organizing across borders to take back our education. Together with insurgent youth, families, and educators of the Global Majority, we build collective liberatory knowledge projects grounded in struggle, not school.

We are anti-capitalist, anti-imperialist, and abolitionist. We believe in national liberation, revolutionary socialism, and the power of collective study to fight empire.

What we do:

• We create political education programs that connect theory to action.
• We host skillshares, study groups, and workshops.
• We make our own journals and learning tools.
• We run cross-border gatherings and learning spaces.
• We support youth organizers through trainings and long-term political homebuilding.
• We plug youth into local and international movements fighting imperialism, policing, borders, and displacement.
• We build collective power through education, not for jobs, but for liberation.

Why we do it:

• Schools aren’t broken. They’re doing what they were built to do: sort, punish, and prepare working-class youth to serve empire.
• We reject the carceral logic of U.S. schooling.
• We believe youth don’t need classrooms to be theorists, and don’t need degrees to fight for life.
• Our way of studying looks different. We don’t memorize facts—we ask questions. We study contradictions. We study struggle. We take a dialectical and historical materialist approach to learning, rooted in the needs of the masses, not the rules of empire. We learn from movements across the world—in Palestine, Congo, Puerto Rico, Iran, the Philippines, and beyond—where people are fighting for land, life, and freedom. We honor all forms of resistance: everyday refusal, cultural survival, political education, direct action, and armed struggle. We believe in building people’s power, not making peace with empire.

Our learning is inseparable from care, from grief, from our neighborhoods, from our desire to live otherwise. We are building something different. And we hope you’ll build with us.

Support our work

Resourcing our work helps pay youth organizers, fund political education, and build the collective infrastructure we need to keep organizing across borders and across ages."

[See also:
https://www.instagram.com/homegrownyouthcollab

via Julie Choo:
https://www.are.na/julie-choo/ ]

[from the "Our Work" page:
https://homegrownyouthcollab.com/our-work

Grading Back School – Youth Power, Adult Supremacy, and Collective Demands

A two-part workshop for elementary and middle school students to “grade back” their school—not through test scores or behavior charts, but by creating their own report card rooted in collective power.

Through roleplay and storytelling, students will explore the everyday realities of school and ask critical questions about power: Who decides the rules? Who doesn’t? What happens when students don’t follow the rules?

We’ll connect these experiences to the concept of adult supremacy and how this system is a part of colonial and imperial rule, training young people to obey, not to question.

Affirming their right to struggle, students will practice writing a collective letter of demands to name what they want to see change at their school and what they know they deserve.

Albert Einstein Academies
April  24th and July 8th, 2025
2-4pm PST

***

Militarized Geographies: A Young Peoples Resistance to War and Schooling

In collaboration with Project Yano, Secret City SoCal, Palestinian Youth Movement San Diego, and Veterans for Peace. 

An intergenerational community workshop and film screening connecting the violence of militarism and young people’s resistance to militarization in the San Diego Tijuana borderlands, past and present. 

We will be screening two powerful short films: “Connie Stay Home,” which explores the anti-Vietnam War campaign in San Diego that mobilized thousands of people to vote against sending the USS Constellation aircraft carrier back to Vietnam, and “Yo Soy El Army,” which takes a critical look at military recruitment targeting Latino communities, particularly young people. Alongside the screenings, we will be countermapping the military presence in our schools and neighborhoods through a series of activities. We will also hear from youth organizers and elders from past and ongoing anti-imperialist and anti-war movements.

Centro Cultural de la Raza
January 25th, 2025
6-8:30pm PST

***

A Peoples History of Schooling: Un/Re-Learning Study/Working Group

An ongoing study/working group on a people’s history of education and people’s schooling. 

Using readings and archival material, we will be exploring the relationship between education and settler colonialism, prisons, war/militarization, labor, and imperalism to develop a material analysis of historical and present day conditions of the US education system and colonial/neo-colonial education internationally. How have people used militancy and popular education to resist subjugation and organize themselves toward self-determination?

As a working group, will also explore how we can translate our study to political education programming within our communities, particularly in the context of the US-Mexico borderlands in which Homegrown’s work has been rooted.

November 2024-February 2025
Tuesdays, 6-7:30 pm PST

***

Sowing Seeds for Learning Beyond Borders

An Allied Media Conference session through the Youth Liberation for Education Justice Track.

This session exposes how the colonial capitalist school system divides and alienates our communities and consciousness. Schools separate us by race, class, language, and ability, policing our bodies and controlling how we learn and move through the world. They sort students into rigid categories — tracking some as “winners” and others as “failures,” disciplining youth with surveillance and punishment, and erasing Indigenous, Black, and working-class histories and ways of knowing.

We will analyze how schools enforce borders between young and old, public and private knowledge, English speakers and multilingual learners, able-bodied and disabled students all to maintain capitalist social relations and control over labor and bodies.

Through collective analysis and creative brainstorming, we’ll reclaim intergenerational and community knowledge that resists capitalist alienation and state violence. Together, we’ll strategize how to dismantle these oppressive borders—physical, linguistic, generational, and epistemic—to build collective, abolitionist educational spaces grounded in solidarity and self-determination.

This is a call to disrupt, sabotage, and overthrow the schooling system that trains submission and reproduces capitalist domination so that our youth can learn to resist, organize, and build a world beyond empire.

Allied Media Conference  - Virtual
July 1st, 2022
11-12:30 am PST

***

Sonic Frontlines / Fronteras Sonoras

A three-part cross-border workshop and listening praxis rooted in our collective fight against settler-colonial borders and capitalist extraction. This intergenerational program, led by youth facilitators Ana Cossío García and Daniela Sandoval Argüelles, centers the San Diego–Tijuana borderlands as a frontline in the struggle for community sovereignty and liberation.

We will deep listen to the multilingual sonic landscape of our communities—labor, movement, memory, and survival—that the colonial state and capitalist forces try to silence and control. We will expose how these oppressive systems fragment our communities and erase histories.

Using sound as a weapon, we will dismantle the logistics of control by learning to build and wield pirate radio and autonomous media platforms. These tools disrupt imperialist communication regimes, reclaim stolen space, and stitch together ruptured networks of power and solidarity. 

This series is a practice in anti-imperialist solidarity, cultivating insurgent networks through sound.

Tijuana - 18 de marzo parque
San Diego - 99 cent store
August 6th, 2022
10am-1:30pm PST

***

How Schools Operate: A Teach-In and Resource Toolkit Release

An intergenerational teach-in with Radical History Club and Homegrown youth educator, Sophie. They will guide us through the histories of violence of the US education system and how schools operate as a means of assimilation to the status quo and as a factory worker training ground.

Libélula Books & Co
February 12th, 2022
4-6:30pm PST"]

[Contact:
https://homegrownyouthcollab.com/contact

Please email us at homegrownyouthcollab@protonmail.com if you’d like to get in touch.

If you are a young person looking to find a space to deepen your political education or build your organizing skills in practical, creative, and accessible ways, we’d love to hear from you! This is also a space for older educators and organizers looking to learn alongside and mobilize our next generation. 

We welcome inquiries from those who want help to develop classes, resource materials, activities or who would like us to facilitate a learning activity at your event. If you have questions or want to connect about a resource we’ve shared, we’d be happy to schedule a call!"]]]></description>
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    <title>Why we should embrace ‘nepantla’ – the in-betweenness of life | Psyche Ideas</title>
    <dc:date>2026-02-16T00:29:15+00:00</dc:date>
    <link>https://psyche.co/ideas/why-we-should-embrace-nepantla-the-in-betweenness-of-life</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In an age of strong political commitments, a Nahuatl word encapsulates the freedom to let go of what has become oppressive"

...

"I recall the day my mother realised that my Spanish was sounding ‘broken’. I was 12. She already knew that my English wasn’t up to par – I was useless as a family translator. But hearing me struggle with a simple polysyllabic Spanish word let her know that we had arrived at a moment of crisis. She laughed out loud and through the laughter, asked: ‘So, no English, no Spanish… y ahora qué? ¿El silencio?’ Although she asked it jokingly, the question ‘So what happens now?’ was deeply worrying. That night, I practised my English with a real sense of urgency because, in my mind, I felt that she was on to something: if I couldn’t properly speak English or Spanish – what then?

It was a terrifying feeling to realise that I was losing a grip on my Spanish while not yet having a grip on my English. I felt like I was letting everyone down: my parents, who would surely hate it if I stopped speaking Spanish, and my teachers, who understood that my future very much depended on me speaking English, and speaking it properly. I was caught in the middle of two conflicting sets of demands, and it felt like they were squeezing me to death.

I was too young, of course, to understand that this was never going to happen: I wouldn’t just fall silent (into el silencio) from an inability to speak perfect English or perfect Spanish. I would either speak English with some kind of accent, or I would speak the broken Spanish I heard white people speak at the grocery store. But I would speak. Almost four decades after my mother asked me ‘y ahora qué?’, my Spanish is still broken, and my English is still accented.

I would come to find myself in similar moments of in-betweenness throughout my life. In fact, I’ve realised that my identity as a Mexican American, as a philosopher, as a father, as a human being, is defined by in-betweenness, by being always in the middle, or in-between commitments, obligations, identities and expectations. I’ve also learned that my being-torn-between obligations, or worlds, is not a struggle unique to me. Indeed, Mexican and Latinx philosophers have a word for it: nepantla.

The term ‘nepantla’ appears in Spanish accounts of the conquest and colonisation of Mexico and was recorded for the first time by Andrés de Olmos (1485-1571) in his Arte de la lengua Mexicana (‘The Art of the Mexican Language’) from 1547. It later reappears in a popular dictionary compiled by the Franciscan Friar Alonso de Molina (1513-79) in 1571. Molina gives us a sense of the centrality of the term in the Nahuatl language. We find it in words signifying ‘the centre of the earth’ (tlalli nepantla), ‘messenger’ (nepantla quiza titlantli), ‘divide into two’ (nepantla tequi, nitla), ‘noon’ (nepantla Tonatiuh), and ‘between extremes’ (nepantlatli), to name a few.

The everyday use of the term is documented by the Dominican Friar Diego Durán’s (1537-88) History of the Indies of New Spain from 1581. Frustrated at an anonymous Indigenous man who does something contrary to colonial and Catholic expectations, Durán angrily asks him why he’s done it. Taking his time to respond, the Indigenous man calmly replies: ‘Padré, don’t stress yourself out, we are still nepantla.’ Durán is frustrated by this response and sets out to find the meaning of ‘nepantla’. It only adds to Durán’s exasperation to find out that what the Indigenous man meant in saying ‘we are still nepantla’ was that he couldn’t do as expected or instructed by the colonial/Catholic order because he was not yet what the Spanish wanted him to be. He was still in-between the old ways and the new, in the middle of conflicting sets of obligations, indeterminate as to his identity, and still on the way.

Almost 400 years later, the Mexican philosopher Emilio Uranga (1921-88) appropriated the term in his Analysis of Mexican Being (1952). He calls it the ‘central category of [a Mexican] ontology’, given the modern Mexican’s existence as in-between two opposing histories, the Spanish and the Indigenous. The Latina feminist philosopher Gloria Anzaldúa (1942-2004) also later used the term in Borderlands/La Frontera (1987) to signal a borderland existence ‘in-between’ being Mexican and being American.

To be nepantla is to be in the middle, in-between, or neutral (uncommitted). If you are nepantla, you are hard to pin down. The definition of nepantla is itself also hard to pin down, but we can try:

Nepantla is the ‘in between’ of temporalities, worlds, processes, paradigm shifts. With Anzaldúa, we can talk about being neither American nor Mexican but existing in the liminal spaces, or ‘borderlands’. Or we can talk about finding ourselves in-between temporalities, as in-between a past that is no longer available and a strange and uncertain future that seems always, and permanently, out of reach.

Nepantla is ‘always being on the way’, in transit, in the middle of a process. In a certain sense, this describes all human beings. Our very existence can be seen as a transit between life and death. We don’t really know where we come from or where we are going, and so we exist in a permanent state of in-betweenness.

And nepantla is neutrality, a letting-go, or a standing on the margins, observing the unfolding of the world, history and life without making a firm commitment. This could be due to a choice we’ve made regarding demands upon us or to the fact that, somehow, our power has been stripped from us, making us spectators or non-participants. Yet, in affirming our neutrality, we regain power over circumstances that may demand our attention or action – we say ‘yes’ and ‘no’ because we are ‘still nepantla’.

A seductive aspect about the term is that, as Uranga says, ‘it does not borrow from the Western tradition.’ In fact, nepantla defies the Western tradition by insisting on transition, movement and suspension as ontological and existential realities, as opposed to certainty, stability and substance. This is strategically important, especially if we seek to confront colonial prejudices and conceptualisations. In this way, colonial and imperialistic degradations of Mexicans or Latinx peoples rooted in racist notions of purity and integrity are met with a concept that insists on contingency, indeterminateness and mestizaje (racial mixing) as the defining characteristics of human life.

In other words, the introduction of nepantla as a philosophical concept represents a moment of separation between Mexican philosophy and the Western tradition that up to a certain point the former sought to imitate. With this concept, it forgoes imitation in favour of originality; its introduction, furthermore, represents the intervention, interruption and imposition of a genuinely ‘American’ philosophical category on the Western tradition, a category that emerges from the precolonial Indigenous experience yet is applicable to other experiences. Uranga writes: ‘We thus have before us, in all its purity, the central category of our ontology, autochthonous, one that does not borrow from the Western tradition, satisfying our desire to be originalists.’

Being in nepantla can be terrifying. It is terrifying because, as nepantla, you find yourself as if uprooted from a previous way of life and placed in a liminal, ungrounded state of waiting for what’s to come. I felt this when I realised that I was losing part of my identity as a Spanish speaker and that my future as another kind of speaker was uncertain.

But what I then read as terror also pointed to nepantla as a kind of freedom. Nepantla also refers to ‘neutrality’. By ‘neutrality’ we mean that in nepantla you are morally, politically or socially uncommitted, unbounded by an obligation or an allegiance to authority figures, places or things, like the Indigenous man in Durán’s story. You will experience an uncanny sense of freedom. As a first-gen college student, I soon realised that I was free to pursue my future in multiple directions.

If for no other reason, it is beneficial to affirm your nepantla, to declare yourself in a permanent state of transition (from the past to the future, birth and death, innocence and guilt), heading to an unknown ‘yet’, suspended in the middle of a paradigm shift, the final phase of which is beyond your comprehension.

Our nepantla can express itself in unexpected ways. We are neither liberal nor conservative, but something in-between; we are neither rich nor poor, but something in the middle; we are neither for nor against the newest political position, but neutral. And these middle-grounds can be oppressive if we really don’t know where to go, or they can be liberating if we recognise our in-betweenness or neutrality as an opportunity to act without being bound to expectations or pre-set obligations.

This last point suggests that it is one thing to be nepantla and another to affirm oneself as nepantla or in nepantla. Ultimately, affirmation is key. In a time when social pressures demand strong political commitments, our in-betweenness becomes a space of freedom, choice, and personal growth where we can choose to commit ourselves to projects or ideas that matter to us despite outside pressures or expectations. But, because we are still nepantla, and we recognise ourselves as such, we are free to abandon those projects or ideas if they become oppressive or harmful, to change our minds, and to grow in unexpected directions. Nepantla is freedom."]]></description>
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    <title>Time Reconsidered: Why the Universal Genève Ferrovie dello Stato Is The Railroad Watch To Rule Them All</title>
    <dc:date>2026-02-10T07:04:39+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["The story of the Universal Genève FS—and why the most meaningful watches are the ones that carry history, not status."

...

"I don’t believe in grail watches. I believe in lists. My list is a future collection, a mental inventory of watches I admire, covet, obsess over, and, in many cases, will probably never own. Every now and then, something on that list stops me cold.

That happened again recently, when a watch I first added sometime around 2015 resurfaced and demanded attention: the Universal Genève Ferrovie dello Stato, better known simply as the UG FS.

[image: "Mark 2 Dial. Image: Fratello Watches."]

I’ve added this watch to more eBay and Chrono24 carts than I care to admit. I’ve talked myself into it, out of it, and back into it again. And yet, despite all of that familiarity, I realized I’d never really reconsidered it. That makes it the perfect watch to kick off this year’s Time Reconsidered series.

I’ve never hidden my affection for Universal Genève. Like many collectors, I’m eagerly awaiting the brand’s long-anticipated revival under the guidance of Breitling and Georges Kern. But the FS isn’t the Universal Genève most people picture first. It isn’t a Nina Rindt. It isn’t a Tri-Compax. It certainly isn’t a Polerouter. Those watches deserve every ounce of praise they get.

The watch is generally still attainable, with most models just shy of the $1K price tag. In a vintage UG landscape where quality pieces have become increasingly untouchable, the FS stands out not as a consolation prize, but as a reminder of what watch collecting is supposed to be about.

History, Railways, Time, And A New Italy

[image: "In the early 1930s, Bologna San Ruffillo emerged as one of the more modern stops along the newly inaugurated Direttissima line between Bologna and Florence. Unlike many small stations of the era, it was built with raised, fully paved platforms, sheltered canopies, and a dedicated pedestrian underpass—amenities that signaled a quiet leap forward in everyday railway infrastructure. Image: Wikipedia Commons."]

To understand the FS, you have to start with railroads. And to understand railroads, you have to understand time.

The story of modern timekeeping cannot be told without trains. Railroads didn’t just shrink distance; they forced the world to agree on what “now” actually meant. Time zones exist because trains needed them. Schedules demanded synchronization. Local noon stopped being practical the moment steel tracks connected cities moving at unprecedented speed.

Universal Genève was far from alone in producing watches for railroad service. In the United States, brands like Hamilton and the Ball Watch Company were the true standard-bearers, supplying timepieces that met strict railroad certification requirements. These watches were engineered for demanding conditions, with features such as magnetic protection, improved shock resistance, and highly legible dials designed to be read at a glance, even in poor light. It wouldn’t be until later that Omega entered the conversation, applying the same functional principles to the Railmaster as rail-adjacent needs evolved beyond the American system.

Long before Universal Genève existed as a brand, its roots were already intertwined with Italy — and with the language of railways. Trademark records show that in October 1893, a rail-themed mark featuring a wagon and the word Ferrovia was registered in Le Locle by P. Baillod-Houriet. That same mark was formally transferred in 1894 to Descombes & Perret, the firm that would soon operate under the “Universal Watch” name, and again in 1897 to Perret & Berthoud.

[image]

By 1901, the lineage had evolved further, with Perret & Berthoud registering Cronometro per Ferrovie for watches and watch components. These early trademarks do not point to an official supply contract with the Italian State Railways, but they do reveal something more subtle and just as important: from its very beginnings, Universal’s predecessor firms were deliberately positioning themselves within the Italian market using railway imagery and nomenclature, aligning precision timekeeping with the symbolism and prestige of rail transport decades before the famous FS wristwatches would appear.

[image]

During the Fascist era, the Italian watchmaker Perseo held exclusive rights to supply watches to Ferrovie dello Stato employees. That changed in the postwar period. By the 1950s, as Italy rebuilt itself, the railway began offering workers a choice: pocket watch or wristwatch, multiple suppliers, personal preference within a professional framework.

This is when Universal Genève entered the picture. Already respected for its chronographs and complicated watches, UG became one of the approved suppliers for Ferrovie dello Stato employees. What emerged was not a marketing exercise, but a true employee watch — issued for work, built for purpose, and worn daily.

In that sense, the FS is something like the grandfather of the watches collectors love to talk about today: Pan Am–signed GMTs, Domino’s Rolexes, corporate-issued Omegas. Before any of that became romanticized, the FS existed quietly on the wrists of working Italians, keeping trains on time and on track.

In Italy, railroads carried even greater symbolic weight. They represented unity, progress, and national identity — sometimes exploited, sometimes earned. Under Fascism, the rail system became a tool of propaganda. By the end of World War II, it was also in ruins.

What followed was one of the most important transformations in Italy’s modern history. The Ferrovie dello Stato was rebuilt almost from scratch. New lines were laid. Electrification expanded. The groundwork for high-speed rail was established. What had once been a symbol of authoritarian spectacle was reimagined as something else entirely: a marker of renewal, mobility, and possibility.

Railway workers became part of that story. They weren’t just employees — they were stewards of movement, stability, and modern life. In many ways, they came to represent freedom and prosperity in motion. And the watches they wore mattered.

The Universal Genève FS

[image: "The cleanest Mark 1 dial you will ever see. Image: MarktheTime."

The Universal Genève Ferrovie dello Stato was produced across three distinct series between the mid-1960s and the mid-1970s, a relatively short window that nevertheless captures a period of rapid aesthetic and industrial change. While the cases, dials, and proportions evolved, the core brief from the Italian State Railway remained remarkably consistent: a highly legible wristwatch, modestly sized by modern standards, with a clean white dial, Arabic numerals, and a subsidiary seconds display at six o’clock.

Across all three iterations, the FS was powered by Universal Genève’s manually wound caliber 64 (which is eerily similar to the Omega 30T2RG). It’s a no-nonsense movement, which is the nicest way to describe a mechanical movement that is non-hacking, non-chronometer rated, but reliable, slim, and generally easy to service.

Every example was engraved on the caseback with “FS” along with a unique serial number. Unlike many military or employee-issued watches where production figures are speculative at best, the sequential numbering here allows for educated estimates. In total, roughly 82,000 Universal Genève FS wristwatches appear to have been produced between 1964 and 1975, with the vast majority belonging to the second series.
First Series (circa 1964–1966)

The earliest FS, and still the one I find myself chasing most often, is the First Series. These watches feature a 34mm case with white enamel dial, that gets, dare I say it, creamy with age. When scouring online for these, pay special attention to the enamel dials as many are in poor condition.

The Arabic numerals are stamped from the reverse of the dial, creating raised forms that are then filled in dark paint, offering excellent contrast and depth. The small seconds register at six o’clock has radially printed numerals, which just looks really good. Look closely and you’ll spot another tell: the “6” in 60 is wide open, a small detail that has become a shorthand for identifying early examples.

Many collectors, myself included, seek out the Mark I for its faceted case, slightly smaller size, and radial subdial layout. Produced only for a brief period, the First Series is significantly rarer than what followed, and finding one in strong, original condition has become increasingly difficult.

Second Series (circa 1969–1974)

[image: "Mark 2 Dial. Image: Fratello Watches."]

The Second Series marks the most substantial visual shift in the FS lineage, and also accounts for nearly 70 percent of total production. Here, Universal Genève moved to a larger 36mm cushion-shaped case with broader proportions and 19mm lug spacing, aligning more closely with late-1960s design trends.

Despite the new case, much of the dial DNA remains intact. The white enamel dial returns, as do the stamped Arabic numerals. On the sub-seconds register, the numerals are now printed straight rather than radially, the “6” in 60 is tightened up, and no longer fully open, though not entirely closed either.

Third Series (circa 1974–1975)

The Third Series represents the final chapter of the FS story — and the most visually distinct. The cushion case remains, but the dial takes a sharp turn. Gone is the enamel; in its place is a silver dial with a more modern, utilitarian feel.

The typography shifts as well. The sub-seconds register features smaller, straighter printing with concentric circles, and the Arabic numerals appear to be applied rather than stamped. Below six o’clock, the dial now reads simply “Swiss,” replacing the earlier “Swiss Made.” It’s a quieter, more restrained execution.

Production numbers for the Third Series are exceedingly small. Based on known serial ranges, as few as 1,500 examples may have been made, all toward the very end of Universal Genève’s involvement with the FS program.

A Note for Anyone Looking: Correct crowns across all series remain a point of debate, but evidence suggests that a signed Universal Genève crown bearing a capital “U” is appropriate. As with much vintage collecting, originality here is part documentation, part informed consensus.

Why This One Matters to Me

When I look at the watches on my list, the ones I want and the ones I admire, it is hard not to notice how disconnected many of them really are. Some are aspirational in the most obvious way. We see Steve McQueen, James Dean, James Bond. We see our boss’s gold watch and imagine what it might say about us if it were on our wrist instead. None of that is wrong. We all use objects, watches included, to project identity, to borrow a little meaning, a little confidence, a little cool.

[image: "Two Mark 2 dials. Image: Omega Forums"]

The Universal Genève FS is undeniably cool, but not in a way that tries to impress. It is not going to upend horological history, and it does not pretend to be some revelatory act of design. What it does instead is something far rarer. It connects.

Universal Genève was one of the first vintage brands I encountered in the earliest, most formative years of my collecting. Long before I understood movements or production numbers, I wanted a UG. That desire never faded, only my ability to act on it did. The FS, in many ways, feels like the most honest expression of that early fascination.

And while it was not made in Italy, its roots are inseparable from it. This watch represents a moment of rebuilding, of forward motion, of life after authoritarianism. It was worn by railway workers, people like those in my own family, who quite literally kept the country moving. There is something quietly powerful about wearing a watch that stands in opposition to the regime my grandparents fled, transformed instead into a symbol of work, dignity, and progress.

Italy will always have a place in my heart. Not just because of heritage, but because of memory. A babymoon spent driving through the Dolomites and hiking along impossibly blue alpine lakes. A best friend’s wedding on the Grand Canal in Venice. Family trips to Florence. Moments measured not just in minutes, but in motion, always on trains, always between places, always headed somewhere new.

To wear a Universal Genève FS is to carry all of that on my wrist. A piece of personal history intertwined with a broader one. A watch tied to the railroads that reshaped how we organize, understand, and experience time itself.

And that, to me, is what watch collecting is really about. It’s not about trophies or speculation, but stories that move with you and matter because they are yours."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=U1ombPdaRd0">
    <title>The Billionaire Plan to Escape Democracy: Quinn Slobodian on 'Crack-Up Capitalism' - YouTube</title>
    <dc:date>2026-02-08T21:15:08+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=U1ombPdaRd0</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Will tech billionaires get rid of democracy by getting rid of people?

In this episode of The Nerd Reich, Gil Duran sits down with renowned historian Quinn Slobodian (Globalists, Crack-Up Capitalism) to dissect the "ideology of exit." 

While the media focuses on failed "Freedom City" experiments like Prospera, Slobodian reveals a darker endgame: a shift toward automated, "post-human" infrastructure where voters are no longer part of the equation.

In this episode, we explore:

The Hong Kong Blueprint: How a colonial relic became the template for 21st-century capitalism.

Authoritarian Capitalism: Why Silicon Valley elites are obsessed with models of control.

The Post-Human Zone: Why the future of "sovereignty" belongs to Manhattan-sized data centers, not citizens.

The Octavia Butler Reality: What if future isn't about escaping the "company town," but fighting to get inside one?

Connect with Quinn Slobodian: https://bsky.app/profile/quinnslobodian.com

New Book: Muskism: A Guide for the Perplexed (Releasing April 21, 2026): https://www.harpercollins.com/products/muskism-quinn-slobodianben-tarnoff?variant=43838135402530

Must Read: Crack-Up Capitalism: Market Radicals and the Dream of a World Without Democracy: https://us.macmillan.com/books/9781250753892/crackupcapitalism/ "

[transcript:
https://www.thenerdreich.com/you-dont-need-democracy-if-you-dont-have-people/ ]]]></description>
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<item rdf:about="https://theconvivialsociety.substack.com/p/owning-our-words-sounding-the-depths">
    <title>Owning Our Words: Sounding the Depths of Language</title>
    <dc:date>2026-02-08T05:50:39+00:00</dc:date>
    <link>https://theconvivialsociety.substack.com/p/owning-our-words-sounding-the-depths</link>
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<item rdf:about="https://www.youtube.com/watch?v=tu1hHCMB7us">
    <title>Echoes | From Basques to Palestine - YouTube</title>
    <dc:date>2026-02-06T18:08:01+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=tu1hHCMB7us</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["How Athletic Club, one of Europe’s most prestigious football institutions and a symbol of Basque heritage, came to stand apart from the continent’s elite through its clear and consistent solidarity with Palestine.

Echoes is a brand new MEE host-led documentary series where Azad Essa travels to uncover overlooked stories, exploring the legacies of empire, the lines of power that shape our world, and the solidarities connecting distant struggles. Each episode tells stories from the margins that cross borders, revealing shared histories and freedoms still being fought for today."]]></description>
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<item rdf:about="https://shepherdexpress.com/culture/visual-art/the-persistence-of-guy-debord-that-bastard/">
    <title>The Persistence of Guy DeBord, That Bastard - Shepherd Express</title>
    <dc:date>2026-02-03T22:26:37+00:00</dc:date>
    <link>https://shepherdexpress.com/culture/visual-art/the-persistence-of-guy-debord-that-bastard/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["As machines increasingly calculate the “correct” way forward by statistical consensus, our psychic salvation may finally lie in learning how to go the wrong way—deliberately."

...

"I caught myself revisiting Cindy Sherman’s Untitled Film Stills from the late 1970s today and once again realized how prescient her vision was. If you’re unfamiliar, the series depicts Sherman staged within scenes that evoke gendered film tropes—the ingénue, the starlet, the classic heroine. The images are so convincing you’re certain they reference some Hitchcock film you vaguely remember but can’t quite place. Of course, they don’t. That’s the trick. It’s all cognitive jujitsu, exploiting our collective biases. Remarkable.

Sherman understood—long before the idea was flattened into the TikTok-era shorthand of “performative”—how self-image would be packaged, rehearsed, and sold back to us. She was onto now, then.

So were Richard Prince with his Cowboys. So were Sherrie Levine and Robert Longo. The Pictures Generation, collectively, made art that imitated life imitating art, circling a feedback loop in which images no longer reflected reality so much as trained it—conditioned us to see ourselves through them. And here we are, nearly 50 years later, still looking for someone to blame, as if no one warned us that media would hollow us out and leave us wandering around like zombies. They warned us—but so did Philip K. Dick, George Orwell, Ray Bradbury, and Kurt Vonnegut. The problem with great social art and great science fiction is that, at their best, they’re often too visionary to matter when it matters most. They outrun their coverage like a super-special teams unit.

Beyond the Next Image

While scrolling through images—work ostensibly critiquing delegated meaning and mass-produced consent—it occurred to me that I was actively collaborating with the very machinery being critiqued. Sherman’s Film Stills suddenly felt less like a critique and more like object diagrams of consciousness: frames awaiting projection, training us to believe that meaning exists just outside ourselves, just beyond the next image. The medium, as another 20th-century critic once harped, was still the message.

And then—Guy Debord. Like a summons from the dustier wings of cultural memory, that stubborn Situationist prophet reappeared. I put down my phone, picked up The Society of the Spectacle—which had been sitting defiantly on a shelf in my workshop—and pretended the internet didn’t exist. And I hit bedrock.

The opening propositions read:

1. In post-industrial societies where mass production and media predominate, life is presented as an immense accumulation of spectacles. Everything that was directly experienced has been replaced with its representation in the form of images.

2. Whereas directly lived experience is a continuum of emotion and sensation, representational life is a stream of images detached from their living context. The original context of this directly lived reality cannot be reestablished. Living a representational life has a completely separate, but unified experience unto itself that exists purely in thought. As reality is increasingly represented as images to be experienced by sight alone, eventually a completely separate pseudo-world of images emerges—where the “actual” reality is only represented, never actually experienced; merely performed and eventually simulated. The horizon of this representational reality is one in which individuals merely witness an image of the world in two fully autonomous, non-lived lives.

It’s all very humbling and coldly sanctimonious—like a parent addressing a wayward teenager who insists on learning things the hard way. Debord goes on to denounce the capitalist metropolis at length, sometimes to a degree that risks undermining his own ethic. The rhetoric is militant, the tone unforgiving. Who, after all, revels in academic Marxism in 2026? The left has diluted its ideas with junk ideology just as thoroughly as the right has diluted more refined notions of “freedom.” Still, certain texts—The Federalist Papers, Habermas, and the aforementioned sci-fi soothsayers and artists—manage to withstand the floods that fashion history into parody.

Marketplace of Experience

Strip away Debord’s dated militancy and what remains is a clarity that feels almost unbearable now: the marketplace doesn’t just sell us things; it reorganizes experience itself. It doesn’t eliminate freedom—it manufactures a version of it within tightly controlled boundaries. You are free to choose, so long as the choices are already formatted, legible, and monetizable. Herbert Marcuse called this repressive desublimation: freedom becomes something you perform, something you recognize yourself doing, rather than something you meaningfully exercise. Worse, it becomes an alibi—an excuse not to decide how to live at all.

To resist these conditions, Debord proposes the dérive: a way of moving through commercialized space that disrupts its logic. Go a different way. See different things. Be unpredictable enough that you can’t be targeted in the first place. This is what art does—or should do.

When people dismiss “art,” they’re usually dismissing output that has already been processed, commodified, and fed back to them as art-like product. But art isn’t stuff. It’s an outlook—a commitment to resisting containment. That’s why the art world looks especially vulnerable when it becomes institutionalized or ideologically uniform. From the outside, it appears to operate along the same dynamics as apparel or beverage branding.

I’d argue this doesn’t signal that art has failed, but that what we’re seeing no longer qualifies as art in the first place. The task, then, is to look elsewhere—for work that still carries Debord’s flame, sustained by a refusal to be absorbed into the funhouse of recycled meaning. It’s a tall order: choosing spirit over stuff, in the name of the spirit itself. But if you want to live in a world capable of surprise—of inspiration—that’s the only option left.

Debord knew it. And as machines increasingly calculate the “correct” way forward by statistical consensus, our psychic salvation may finally lie in learning how to go the wrong way—deliberately. So die on your art loving, unpredictable feet, comrades, because social media and superstores were never anything but cemeteries."]]></description>
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<item rdf:about="https://snyder.substack.com/p/on-tyranny">
    <title>On Tyranny - by Timothy Snyder - Thinking about...</title>
    <dc:date>2026-02-02T05:48:22+00:00</dc:date>
    <link>https://snyder.substack.com/p/on-tyranny</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["These are twenty lessons from the twentieth century I published seven years ago, first as a kind of online declaration, and then, with historical examples, in a pamphlet called On Tyranny.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

    20. Be as courageous as you can. If none of us is prepared to die for freedom, then all of us will die under tyranny."]]></description>
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<item rdf:about="https://www.democracynow.org/2026/1/27/alec_karakatsanis">
    <title>From George Floyd to Alex Pretti: “Copaganda” Author on Myths About Immigration, Crime &amp; Policing | Democracy Now!</title>
    <dc:date>2026-01-27T17:05:52+00:00</dc:date>
    <link>https://www.democracynow.org/2026/1/27/alec_karakatsanis</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["As calls grow to defund and abolish ICE, author Alec Karakatsanis warns that activists should take care to not fall for “copaganda,” which “takes ordinary people who are outraged over what’s happening and converts them into supporting meaningless reforms that actually don’t reduce the size or power or budget of these bureaucracies.” Karakatsanis is the author of Copaganda: How Police and the Media Manipulate Our News. He breaks down many of the myths about crime and policing that arose in the wake of Black Lives Matter protests over the past decade, including the reformist myth of police body cameras and the so-called crime wave. Police-tracked crime, “contrary to what you have been told in the news every single day for the last several years, is actually down,” says Karakatsanis, but fearmongering mainstream media narratives are “designed to make people so afraid that they support repressive institutions that infringe on their own liberty, that don’t make them safer, but that give people in power in our society more ability to control and manipulate.”"

[video on YouTube:
https://www.youtube.com/watch?v=DSGMmfuUfo8 ]]]></description>
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<item rdf:about="https://www.plough.com/en/topics/culture/literature/the-world-still-being-spoken">
    <title>The World Still Being Spoken by Jon Nichols</title>
    <dc:date>2026-01-25T21:59:03+00:00</dc:date>
    <link>https://www.plough.com/en/topics/culture/literature/the-world-still-being-spoken</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Sci-fi novels like Isaac Asimov’s Foundation series and Frank Herbert’s Dune series hold echoes a much older, and better, story."]]></description>
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    <title>Decolonizing The World (with Amin Husain) | The Chris Hedges Report</title>
    <dc:date>2026-01-22T06:45:08+00:00</dc:date>
    <link>https://chrishedges.substack.com/p/decolonizing-the-world-w-amin-husain</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Amin Husain

I was blocked in 2020. Yeah, a lot of these things that we’re seeing now… I was under investigation in 2019, federal investigation, and didn’t find out until 2020 through Google. Google was saying it was sharing my information for a whole year with the federal government. Taking people’s phones at the airport, the kind of Islamic character, terrorist financier, these kind of things.

These categories, the RICO charges against Stop Cop City was a prelude also to these kinds of things. All of that is in the package right now of the [NSPM-7] memo from this Trump administration. So, I mean, they’re treating our existence, if you refuse or question, as counterinsurgency. But we haven’t thought of ourselves as insurgents.

And I think we all, and it’s not about what we do, it’s about how we think about what we’re doing, right? And the example I always give is like, I took out some student loans, right? I was working at the law firm and realized that it will take me a really long time before I can pay them. At some point, I stopped paying them. They said I’m in default. And I thought to myself, I’m on strike.

These modes of consciousness, of liberation consciousness, something that we cultivate over time, it’s how people in Palestine are able to survive until now. It’s not out of victimization and victimhood. It’s about a recognition of they have a whole way of valuing things differently. When we’re in movements, we feel that way. When we’re not together, we don’t. We’re in a moment right now where we’re bombarded by all sorts of information.

We’re afraid, we’re more isolated, we’re more in debt, they’re more ruthless. And yet we have no choice. And I think this is what’s important. It’s like we have no choice but to resist. And this mode of resistance isn’t about violence. This mode of resistance is about a refusal of having an allegiance to something that’s killing you. Just that.

Wherever we are. From there, space opens up. A different conversation can be had. We’ve had so many movements. We have so much analysis. It’s not about a diagnosis of the problem right now. It’s about how do we build power and how can we sustain it over time. The thing about the United States is most of the ways that we thought about the world is that it’s always insular to the United States.

And Palestine showed us that it can bring us together. It can have a compass for liberation for what’s right and what’s wrong. And these things have influenced what’s going on over here. But to think of Palestine as an issue amongst many is really not where we need to be. There’s a strategic engagement to Palestine that actually has material connections to New York. It has material connections to our wellbeing. It can bring people together. It can clarify what’s going on.

And there’s much that could be done here, but we still are thinking in issue silos and we’re overwhelmed. And the final thing I’ll say just from my, this is just my experience and I don’t know, I mean, I don’t have answers, but these are some of the things that first come to mind is that.

I mean, we went from like defund the police to giving us [former NYC Mayor] Eric Adams. You know, we went from like a million other things that we fought for and it’s always the equivalent of, you’re never going to get what you want. And that means that we’re at a point right now that we have to really think about how our struggles are interconnected.

But in the interconnectedness of our struggles is how we fight back. It doesn’t mean that elections are naught. It means that our trajectory is different. Look at how many people work at a museum. On the front end, they’re all being exploited. On the back end, they have no choice to be creative. At the top are people with money and they mean… MoMA is a great example.

Here’s MoMA, and then here’s a building with luxury condos right next to it, it’s the MoMA building. They sell those apartments with a back door to the museum. They never have to go out on the street. That’s the kind of world we live in. Those same, many of the settlers in the West Bank are coming from Brooklyn. That’s why we were talking about the synagogues and why they’re holding these land sales.

So the connectivity of what’s going on in Palestine to New York or what’s going on in the Middle East to the United States, they’re not separate. And we saw this articulated in Italy, and maybe you can share your experience, but even in the two days general strike that was in October, I think, they connected things that are happening in Palestine, right, the genocide, the ethnic cleansing in Palestine, to the fact that their government is funding and supporting that and their conditions at home are not good.

They have grievances. These kinds of connections are important. They’re important to make. And I think that they’re a basis by which a coalition can come together. And we’re also at a moment similar to Occupy Wall Street or right before. At some level, the right and left, right, is dissolving on the material conditions on the ground. And that’s an opportunity because there’s structures of violence and of oppression of racism, let’s say, and white supremacy.

They’re vertical and horizontal. The ones that we enact on each other are actually created by the system. That’s how it keeps going. But to actually have a systemic understanding of that and be on the ground and create spaces in which people can step out of those “identities” is really important right now. Because I think that everyone agrees they don’t want an authoritarian government here, that the First Amendment is super important, that ICE is fucked up and supporting a genocide is unethical. And we act like an empire, but our condition is worse than ever. Something is not being articulated in a positive way for people.

Chris Hedges

That was why they killed Fred Hampton. He was out in poor, white communities building coalitions based on class, not on race, not that race isn’t important. And that’s dangerous. I think that’s exactly what you’re talking about.

Amin Husain

Yeah.

Chris Hedges

I want to just close by talking about your experience at NYU. One of things that’s been so nauseating for me about these academic institutions is they essentially advertise themselves as generators of diversity. Although it tended to be diversity based on race or ethnicity, not on class.

But nevertheless, and then the moment Trump snarled in their direction, they couldn’t shut it all down fast enough. I, as you know, got a master of divinity from Harvard Divinity School, and Harvard Divinity School had, I think, a pretty good center in terms of building relationships with the Palestinian community, and they closed it. Harvard just shut it down.

And this was what you were attacked, vilified for saying what we now know is true, and that is that there were no beheaded babies. There were no beheaded babies, there’s no evidence of systematic sexual assault on October 7th. You made this case and you lost your job.

So talk a little bit about academia because… and they’ve shut down all the encampments, they’ve criminalized free speech, and these are important centers, I think, both like museums, like I always think of [Antonio] Gramsci, these institutions that replicate ideas. That’s what so much of your work has been confronting. But talk about your own particular case, and then just the wider case of what’s happening within university and college campuses.

Amin Husain

Yeah, I mean my experience at NYU is that I was teaching there for eight years and I taught courses like art, activism and beyond, art and the practice of freedom. Decolonization is not a metaphor and it was always well received, never got a complaint, always oversubscribed. I taught in multiple schools and departments.

And then the treatment was one in which, a few days before I’m supposed to teach, I hear from students before I hear from the university. And I’m under investigation and they wouldn’t even tell me why for the longest time. And then as you said, it was those things, but it was also things that are not in my name, meaning Decolonize This Place has an Instagram account, I was being questioned and interrogated by two lawyers about, you have control over what this account publishes?

Something Meta, by the way, took away the same week that I got suspended and then later fired. It had 400,000 followers, it would reach millions. It was kind of like an influencer account. Again, no recourse there but I was being criminalized for thoughts and ideas that weren’t even part of class, that weren’t even part of… and I’ve had Jewish students in my classes, never complained because universities are supposed to be places of learning and questioning and these kinds of things.

So what’s happening at our universities is really both alarming and not surprising. The influence of money and what people had years ago referred to as the university becoming a corporation. Like they’re taking it seriously. And that’s why you have so many administrators, like a class of administrators that are acting more like cops that line themselves up next to riot police in Columbia and NYU and all these things and raided their students who are paying to go there to get an education.

It’s bonkers. And then you think about NYU and you’re like, well, why is Larry Fink on the board? What does he know about education? You know, because he’s giving money. So then they have a say in what our institutions can do. Okay, so these universities that are supposed to kind of create good people that are well thinkers, that are in part of like the society that we’re imagining as a good society. That’s all not going on right now there.

It’s a form of brainwashing and it’s elevating certain disciplines, like what? Militarism. Data, data computation. Nothing of liberal arts unless you have a trajectory of working for a corporation. These departments around art, liberal arts, these kinds of things, were always low funded. But now they’re going to become extinct.

Chris Hedges

Well, look at The New School. They’re just shutting them down.

Amin Husain

Exactly. This is not, to your point, this is not an isolated thing. This is a transition of an economy with an idea of a future, foreseeing the system that they’re ushering in as people say the empire is falling. They’re not waiting. They’re ushering in something new. And when I look at my condition, I think it was, it was penalizing me, but it was also a deterrence.

It was a deterrence on speech and a deterrence on action, meaning watch what you say and behave. Otherwise you’re never going to get employed anywhere, which, you know, that’s part of it. And it doesn’t stop me from doing this, but I’ve made harder decisions earlier. My kind of thing at the university is that I would sit with students first day and I’d be like, why are you here? This is why I’m here.

You don’t need to buy books. They’re all available. But if you want to support the author and you can, you should, right? Why are we going into debt? What are we learning from this? So the space of learning was one in which we learned together and one in which we learned from each other what’s happening. And I remember something that Baldwin, James Baldwin, said once at the British Museum in a video that is no longer on YouTube because they’re cleansing all that.

But he said something about the enslaved being on ships. He’s like, “The reason they would put their backs to each other and they would make sure they didn’t speak the same language is because if they did, they probably would have known what was happening to them. And they may have figured out something about what to do and the outcome may have been different.”

So I think about what’s happening at our universities and think that there’s a purging that’s going on. There’s a disciplining that’s happening. But also, in the world that I’m imagining, I don’t want to be disciplined by anyone. I mean, people like Fred Moten and Stefano Harney and all of these kinds of thinkers have talked about universities as being precinct, and Jasbir Puar, as being precinct-adjacent. I mean, you got it.

I mean, our students would go in there and they would be afraid about their grade. They didn’t care about each other or the world. The ethics in which they’re promulgating over there is one like you would get at Silicon Valley. It’s one in which you would get… it’s not a world that’s amenable to life and to each other and to different kinds of relationships that are nourishing.

So when I went to Palestine and I told them I got fired and I told them why, and people in Palestine were like “mabrouk!” It’s like, congratulations.

Chris Hedges

Which means congratulations, right?

Amin Husain

And I think if we had community, and community is something that we construct and we construct and struggle, that’s what you would hear. And you wouldn’t feel worthless, right? You wouldn’t feel like you did something wrong. You’d feel like you’ve done something a little, but it’s in the right direction. And that’s what this all is about. There are so many more of us than them.

And there’s so much more thoughtfulness and thinking and love and care than what they have to offer. But they’re converting these museums and these universities and these schools and changing the curriculum. Think about it. You were talking about the Gaza peace plan. First point, de-radicalization, makes sense.

That’s why we don’t learn about this being stolen land or about enslaved people brought over here and built this economy. That’s what Israel is doing or wants to do with a genocide that’s still ongoing as they speak peace.

So I think about my experience at NYU and I think about: here’s a real estate developer that’s taking advantage of no taxes and that’s producing people in debt, right? Producing people in debt, one of the highest institutions to graduate undergraduates with huge amounts of debt is NYU, right? So then what does it mean to be free? We don’t.

This is one thing we would talk about in our class. I mean, freedom is about time, and freedom is about space. Debt is about future labor. And what they’re doing is that they’re taking all, in Arabic, “Muqawamat al-hayat” [essentials of life], all the things that have to do that are life-sustaining — healthcare, housing, these things, these things are now, the prospect of even owning a house is absurd right now.

In fact, the whole economic model with Blackstone and BlackRock is no one’s going to own homes. So then you have this debt, and then they’ll criminalize the debt. And so think about these kinds of relationships. And then you have students going into NYU to learn about freedom while they go into debt. And they graduate having to work with the same people that are oppressing them while their taxes go to pay and fund a genocide. That’s what’s going on.

And that’s not something that feels good. And it’s not something, I’m not happy that I was fired, but I’m happy that I was, that I made the right choice and I didn’t silence myself and people should, everyone has to figure out what’s doable.

But solidarity and your own liberation and fighting and refusal is never comfortable. People have to step out of their comfort right now. And to think that we’re all individually going to save ourselves doesn’t work that way."]]></description>
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<item rdf:about="https://walkingtheworld.substack.com/p/europe-is-healthier-than-us">
    <title>Europe is Healthier than US - Chris Arnade Walks the World</title>
    <dc:date>2026-01-10T20:33:07+00:00</dc:date>
    <link>https://walkingtheworld.substack.com/p/europe-is-healthier-than-us</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["It's just harder to see that, because Americans look in the wrong place."

...

"The above picture, from a cafe where I rested after a sixteen-mile walk, isn’t anything special. Neither is the town it’s in, Tournon-sur-Rhône, which is my least favorite of the string of mid-sized and smaller towns I stayed in along the Rhône Valley. It’s a loud town, a result of the old expressway, Route Nationale 86, funneling through it, and France’s love of motocross, which means young men sans mufflers.

Yet even in Tournon, on a boring Wednesday afternoon, there was an active social scene, a communal sense of needing to be, if not directly with other people, then at least near them.

Tables of friends, colleagues, couples, families, came and went. Those alone, mostly older regulars, came to sit, watch the world, and chat with other regulars and the wait staff. They were alone in name only. They had their place, quiet literally as I later found out when I realized I’d taken the corner seat of a different regular, who I offered to switch with, but they declined with a smile, muttering something I hoped translated as “I may be set in my ways, but I’m not THAT set.”

I was there for three hours, and while I was alone, I never felt lonely. I also didn’t order much, and I never felt rushed. The French understand the value of sitting for a long time, around others, while doing seemingly nothing.

After this cafe, I went to four others, some packed, others close to empty, but none depressing, because people being social is rarely depressing since it’s central to human happiness. Loneliness, isolation, having no community to be a part of — that’s depressing. That is the kind of despair, akin to being in solitary confinement, that can quickly reach existential levels. To people doing the singular human thing of killing themselves, either slowly with dangerous levels of toxic drugs, or quickly with guns.

The cafe culture, which I saw every day, in every community along the Rhône Valley, is just one example of a very healthy French culture. Of a communal-ism driven not by getting something material from it (work connections!), but rather from being part of a collective, with a shared understanding of who you are, why you are that, and why it’s good to be that. We are French, and this is why we do what we do, and it’s good. It’s a sense of self so ingrained, it’s not explicitly recognized. The water you swim in, but don’t notice.

That sense of knowing who you are, and that you’re a valuable part of something bigger than yourself, that is good, is fundamentally different from the US, where being you, the maximal you that you can possible be, one defined by your own flavor of uniqueness, is central.

Europe, or at least large parts of Europe, is very different from the US in this way, and it’s healthier. You can see that in suicide and mortality statistics, but you can also see it with your own eyes, if you spend time shuttling between the two.

As I’ve emphasized in almost all my essays from walking around the world, we Americans are not a healthy bunch, not physically, or more importantly, mentally. We are a sick and getting sicker country. We have an unnaturally high level of mental illness, both diagnosed, and not. We are addicted to medicines, both legal and illegal, to try and cope with it. We are so far from content that we are currently killing ourselves in record numbers.

Especially if you adjust for how much stuff we have, which is the American argument for America. We have more stuff, which naturally means we are better. But contentment, or happiness, or fulfillment, is in my mind the correct measure of better.

This is my third essay comparing US to Europe, which is the sex scenes of travel writing — usually cringe, usually vapid, but boy oh boy does it sell. The prior two, “US is better than Europe!”1 [https://walkingtheworld.substack.com/p/us-is-better-than-europe ] and “America does not have a good food culture” [https://walkingtheworld.substack.com/p/america-does-not-have-a-good-food ], are two of my most read essays.

So I guess I shouldn’t have been surprised when a recent post of mine on Notes ended up going as viral as something can go on Notes. Like most social media posts, it was a hastily typed thought lacking nuance, which after an hour I wished I’d written differently. Regardless, I stand by it, and want to use this essay to amend it, while defending its central point.

Here is what I wrote then,

<blockquote>I’ve engaged in this debate before, but anyone who doesn’t see that Europe is so much culturally richer, and healthier, than the US is missing that culture is fundamentally about communities, and the social.

When most people talk about Europe’s culture legacy, and superiority, they point to cathedrals, museums, and such.

But it’s not about the physical (although it makes the stage more dramatic), it’s about the work/life balance. About third spaces that encourage being around people, in a way that’s deeper than a brutal transactionalism.

US is about the individual, to a hyper degree. Everyone is so focused on being emancipated from everything, freed from any “outdated” obligations, that they end up in an empty loneliness.

It’s depressing to come back, after traveling. To see so many communities of one, all trying to figure out why their life feels so empty.

Yes. There is still the social and communal in the US. That’s human nature to build it. But we make it harder to do. Our culture just isn’t conducive to communities.</blockquote>

My first amendment is to recognize that saying Europe versus the US is far too simplified since each contains multitudes. Especially Europe, where Germany is different from France, and within France, Paris different from Valence, and within Paris, Le Marais different from Aubervilliers.

For what I’m discussing though, the most important European difference is between Paris and Valence. Or in Germany, between Frankfurt and Bochum, and in Belgium, between Brussels and Mechelen.

The most common way Americans see Europe is through its biggest cities, and yet that’s the least representative way to understand it. Especially the neighborhoods in those big cities they spend time in.

Big city Europe is in the process of being conformed, changed, and ultimately smoothed into a generic boring singular entity. A soulless Americanization that’s accelerated dramatically over the last few decades. It’s a process driven by globalization, tourism, and secular capitalism.2 What has resulted is a McEurope — a chain of big cities where chunks of each are the same. The branding of the franchises might be a tad different, the scenery a little altered, but these chunks serve up the same bland and drab experience.

The downtowns of cobble stone streets lined with the same stores selling runners, sex toys, raw paninis under glow lamps, absurdly caloric sweets, and whatever else tourists splurge on to feel special.

There is the one dirty plaza of check the box cafes which feels like EPCOT center cosplaying, with signs in English, and almost no regulars, beyond that one stubborn and ancient local, who through the force of time, has crafted their singular island of special.

There isn’t much dignity left in these “historic downtowns” most of it lost by the rush to monetize the mobs. The Hen and Stag parties flown in on Ryan Air. The pub crawls. The line of well scrubbed Americans and Asians scurrying behind a hatted scold yelling into a megaphone and holding a tiny red flag.

Some of the historic buildings, especially the Cathedrals, still have a dignity and heft, cultural buttes in a desert eroded by pagan winds, which can only last so much longer, since many have given over to being museums more than houses of worship. A check mark on tourist lists to justify a day of binge drinking. Attending mass in these churches means pushing your way through these packs of heathens who, if they stick around, watch the service with the bemused glee of a 19th-century anthropologist in Papua New Guinea. It wasn’t good then, and it’s not any better now.3

What McEurope is lacking the most, or what is hardest to see, is the communal-ism that’s central to European culture.

Thankfully though, McEurope is confined to a few neighborhoods, although they are by far the most visited ones. It’s very easy to get away from them, and once away, you will find that a healthy European culture is almost everywhere else, especially the smaller towns. In spades. That’s why my single suggestion for visiting Europe is to get out of the most visited big cities, which contain the largest number of most visited neighborhoods, and go to some random mid-sized town. Some place like Valence in France4, that also, like Paris, has a long history, an ancient and sublime Cathedral, yet hasn’t entirely succumbed to the global forces trying to flatten the world.

There you see the care Europeans still give to living. The care given to being a valued member of something larger than themselves. To being part of a group. To eating well, to relaxing well, to working with a purpose beyond making mint.

The flattening forces sloshing around the world are mostly viewed in economic terms. It’s mostly talked about as big global brands and franchises sweeping across the globe, knocking everything down around it.

There’s a truth to that, although they are symptom of a larger illness, which is ideological and also very American5.

It’s the idea of individual liberation. The idea that everyone needs to be emancipated from everything. Everyone needs to find and fly their freak flag. They need to find their true self and be it. Even if that means severing ties with family, friends, church, Nation, anything and everything that came before. Those are provincial, backwards, and holding you back.

That is the purpose of life. To be free. Yet it’s a perverse goal, a broken Telos, that can only be seen as positive if you have a abnormal sense of what it means to be human. To be human is to be social. The ancient Greeks knew it, the Medievalist knew it, and even the early Liberals knew it, but it’s us moderns who’ve somehow forgotten it.

Once you understand that, then you further understand that the American definition of freedom ends in a state of despair, and nobody should seek that. Much less entire cultures.

True freedom isn’t being so emancipated that you are isolated, it’s the opposite — being part of a group and knowing where you fit in and are valued. Be that a church, a cafe, a family, a club, or a Nation.

In that sense, Europe, outside of the overly visited but insignificant McEurope parts, is freer, and healthier than the US. Most of the rest of the world is.

The second amendment I’d make to my Note is a better explanation of the last paragraph,

<blockquote>Yes. There is still the social and communal in the US. That’s human nature to build it. But we make it harder to do. Our culture just isn’t conducive to communities.</blockquote>

Before I stared walking around the world I spent over a decade focusing on poverty, addiction, and despair in the US. My book Dignity was a result of that work.

During those years I got called the “McDonald’s guy” because I highlighted how much community exisited in them.

The salient point wasn’t that there’s something unique about McDonald’s, or America, but that humans are social animals. We need community so much that we will even build it in environments not intended for it.

Or to put it another way, if you provide humans with a landscape of banal franchises, they will form communities, and construct meaningful relationships, in them.

Think again about McDonald’s. The designed purpose was as a ruthlessly efficient way to get food, whittled down to its most transactional basic. You go in, you get calories, you leave, in as short a time as possible.

Yet, McDonald’s has evolved into community centers, where people even meet to pray, because people require and need that. To their credit, the corporation has recognized this, and changed how they approach their customers, although the higher driving goal is still efficiency.

Fast food franchises are not unique. I’ve seen that need for community in every space I’ve been. From trap houses in the Bronx, to homeless camps under bridges, to donut stores in LA. People form social groups wherever there’s more than one person. It’s one of the quarks of human existence. A cardinal building block6.

Yet in the US, and in McEurope, we view it as something to move beyond. Especially the intellectual class, who have an outsized role in policy and business decisions.7

That doesn’t mean the public doesn’t stop being social, rather it means they have to go out of their way to build connections.

America might have a broken culture, one ideologically committed to individual freedom, but we are still social, but not necessarily in the healthiest ways. Without functional communities to be members of, many, out of desperation, end up gravitating to dysfunctional ones.

Without church, they go to the drug traps; without cafes, bars; without families, politics; without sports clubs, gangs; without friends, angry online forums.

Some, a sadly growing minority, fail completely to find anything to be part of and end up in a state of complete antisocial perversion. A state of depression, confusion, emptiness, and then violence, against others and themselves.

A state that for too many ends in suicide, either quickly, or slowly one needle at a time.

That is a freedom turned into a tyranny of emptiness.

***

[Footnotes]

1 - Given that headline clashes with this essay (so far) I ask that you read it. It’s both a tongue in cheek headline, but also a different way of looking at how people see the two places.

2 - I know that reeks of buzzword thinness, but it’s true, although in less cartoonish of a way than usually thought about. It’s about an ideological mindset that sees materialism, and individual liberty, as key to human flourishing. I don’t believe that, as I hope to explain further below in the essay.

3 - I’ll never forget excitedly heading to the Cologne Cathedral, only to find a party of 20 or so British women on a Hen party weekend twerking in front of it for a Instagram post

4 - I could suggest many many others. I chose Valence only because it was where I ended my last trip. Avignon for instance, despite having one small McEurope neighborhood, is still a great place.

5 - Most of the things a lot of American tourists, especially on the left, like about Europe — health care, good public transport, walkable cities, less focus on cars, etc — are downstream of the European communal-ism. They are a result of the US focus on rugged individualism.

6 - That is also true in what I call McEurope. There is still community there, in those “soulless” downtowns, it’s just harder to find, and harder to form.

7 - I’m not suggesting the public, or normies, are also not responsible for a lot of our problems. This isn’t an elite only problem. Individualism isn’t only a belief of the intellectuals, although that’s where it originated, and that’s who is most responsible for the propagation of it. But ideas, unlike Economics, do trickle down, and at this point, a rugged, destructive, individualism is central to what the US is.

At it’s best, when tempered with organic community, it’s the American Dream. At worst, it’s constant fighting, constant blame, constant depression."]]></description>
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<item rdf:about="https://walkingtheworld.substack.com/p/four-years-of-walking-the-world">
    <title>Four Years of Walking the World</title>
    <dc:date>2026-01-10T20:03:26+00:00</dc:date>
    <link>https://walkingtheworld.substack.com/p/four-years-of-walking-the-world</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["If you want to extend the metaphor of culture as the result of elites playing SimCulture, then you also need a model for your Sims. What are they? What is a person? I believe humans have an inherent purpose or telos, which provides (at least in my view) a clear definition of what makes life fulfilling. I can’t give you a precise answer, because I don’t believe I’m smart enough, but I do think that it’s about the spiritual. That is, material wealth alone will never be fulfilling. There needs to be something transcendent. Something beyond the here and now.

When I was doing the press rounds for Dignity, I realized I needed one take-home lesson, one platitude, that summarized what I’d learned from ten years talking to people all over the US, and my answer was, “Everyone wants to be a valued member of something larger than themselves,” and I still believe that, but I would now amend it to end with “something larger than themselves that transcends this material world.” Or, something that lives on for eternity.

To pontificate for a little bit more, I’m leaving in two days for China, and I believe no matter what else I think about the CCP, they do understand all of this. Maybe not the Catholic part, but the idea that there is an elite who build culture and that elite should have a goal in mind. The CCP of course sees themselves as that elite, and as I’ve written before, that self-recognition is, in my opinion, better than pretending, like the West does, that elites don’t shape culture, and consequently they don’t take their “jobs” seriously, so they don’t really know, or understand, what they want. What I believe Western elites want, judging from their policies and rhetoric, is maximum individual freedom for everyone. Which I believe is an incoherent telos. People are social creatures, and are only understandable within the context of a community, and so maximum individual freedom is a misguided goal. It feels good for most of the ride, but you’re going in the wrong direction, towards isolation, and away from the meaningful. It’s like driving in a really snazzy convertible deeper and deeper into the desert; the ride feels great until at some point you realize you’re utterly alone, which is immensely depressing."]]></description>
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    <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.youtube.com/watch?v=kconAXZgsxg">
    <title>REPLAY: Signal's Meredith Whittaker on Backdoors and AI - YouTube</title>
    <dc:date>2026-01-01T01:36:49+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=kconAXZgsxg</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This is a special interview episode with Meredith Whittaker, the president of the Signal Foundation. I'm sure you all know, and maybe even use, the Signal messaging app. Here we sat down with Whittaker to talk all about the state of Signal today, the threat of AI to end-to-end encryption, what backdoors actually look like, and much more. This is a wide-ranging discussion where one of the few journalists who has revealed new details about backdoors (Joseph) gets to speak to one of the most important people in the world of encryption (Whittaker). Definitely take a listen. Paid subscribers got access to this episode early by the way.

- Dark Wire: The Incredible True Story of the Largest Sting Operation Ever: https://www.hachettebookgroup.com/tit...
- Signal page on government data requests: https://signal.org/bigbrother/
- Microsoft Will Switch Off Recall by Default After Security Backlash: https://www.wired.com/story/microsoft-recall-off-default-security-concerns/
- Telegram CEO Pavel Durov interview:  https://www.youtube.com/watch?v=1Ut6RouSs0w "]]></description>
<dc:subject>meredithwhittaker signal encryption surveillance 2025 facebook instagram messaging apple google backdoors privacy security policy power ronaldreagan billclinton police policing lawenforcement microsoft freedom liberty josephcox</dc:subject>
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<item rdf:about="https://www.commonwealmagazine.org/spadaro-education-leo-pope-palantir-newman-karp">
    <title>Pope Leo vs. Palantir | Commonweal Magazine</title>
    <dc:date>2025-12-28T04:12:47+00:00</dc:date>
    <link>https://www.commonwealmagazine.org/spadaro-education-leo-pope-palantir-newman-karp</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Whose view of education will prevail?"

...

"In Silicon Valley, “meritocracy” is the gospel of efficiency, the creation myth of the self-made. But one of its own temples of worship, Palantir Technologies, has rewritten the liturgy. Its CEO, Alex Karp, and its president, Peter Thiel, have unveiled the Meritocracy Fellowship—an experiment inviting twenty-two high-school seniors to skip college altogether. “Skip the debt. Skip the indoctrination. Get the Palantir degree,” the slogan declares. No student loans, no professors, no campus life—just four weeks of seminars on Western civilization, from Plato to Tocqueville, followed by an internship amid Palantir’s algorithms.

The fellowship, open only to exceptional students who pledge not to enroll in an accredited college the following fall, pays roughly $5,400 a month. The message could hardly be clearer—or colder: higher education is obsolete, learning is a waste of time, what matters is knowing how to perform. It’s not only a provocation; it’s a political act. Palantir, whose empire runs on data and artificial intelligence, isn’t just recruiting talent; it’s shaping the future of education as a battlefield between freedom and economic power.

Its model combines a fast-track humanistic crash course with immediate technical immersion, privileging functional training over the liberal arts that once defined the Western university. The goal is to forge hyper-efficient operators—cogs polished to perfection—ready to serve the company’s clients, often government or security agencies.

The stakes are enormous. Across the United States, the idea that education is—or should be—a private market commodity has taken hold. The blows dealt to academia during the Trump years were symptoms, not causes, of a deeper shift. American universities face mounting tuition costs, a staggering $1.7 trillion in student debt, and accusations of ideological bias and irrelevance to the labor market. Into that climate strides Palantir’s Meritocracy Fellowship, promising a quick, low-cost escape from what it calls the “debt trap.” In this new paradigm, the acquisition of skills replaces personal formation—competence displaces character.

And yet, in Rome, another voice has begun to answer back. Pope Leo XIV—the first American to occupy the papal throne—recently released an apostolic letter titled “Drawing New Maps of Hope,” inaugurating the Jubilee of Education. His words read like a counter-melody to Silicon Valley’s techno-pragmatism. Reviving the Global Compact on Education launched by his predecessor Francis, Leo XIV lays out three priorities: interior life, technology, and peace. “The educator,” he writes, “is not a technician of learning but a witness of humanity.” The student is not a cog; education, Leo insists, is a constellation that binds heart, mind, and hands. Education, for him, is another name for peace—because it teaches us to appreciate differences and to grow in dialogue.

On one side, then, stands the dazzling shortcut of learning by doing, the promise of immediate success and measurable output. On the other, the slower faith in a process that ripens through error, encounter, and time. Here enters St. John Henry Newman, whom Leo XIV has declared a Doctor of the Church and co-patron of educators alongside Thomas Aquinas. Newman had already diagnosed the modern confusion. In his masterpiece The Idea of a University, he warned that to reduce education to the mere acquisition of skills was to betray its soul. Knowledge, he wrote, is valuable not because it “produces” something, but because it trains the freedom of the human spirit. Liberal knowledge, in Newman’s sense, isn’t an end in itself—it clears the mind, untangles thought, teaches one to see things as they are. It prepares a person not for a trade, but for a life. Its purpose, as he said, is to form the gentleman, not the businessman.

Between Palo Alto and Rome, then, two gospels of learning now face each other: one of speed and efficiency, the other of depth and discernment. The question that lingers is which one will educate the soul of the century to come."]]></description>
<dc:subject>popeleoxiv 2025 peterthiel palantir alexkarp catholicism popefrancis meritocracy highered highereducation colleges universities academia antoniospadaro education technology religion politics economics freedom efficiency ideology eugenics faith thomasaquinas johnhenrynewman</dc:subject>
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<item rdf:about="https://www.compactmag.com/article/a-nation-of-subscribers/">
    <title>A Nation of Subscribers | Compact</title>
    <dc:date>2025-12-15T06:26:17+00:00</dc:date>
    <link>https://www.compactmag.com/article/a-nation-of-subscribers/</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>matthewburdette rent subscriptions 2025 housing economics ownership economy freedom policy politics</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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</item>
<item rdf:about="https://peterjoseph.substack.com/p/how-to-argue-with-pro-capitalist">
    <title>How to Argue with Pro-Capitalist Cultists</title>
    <dc:date>2025-12-08T03:19:21+00:00</dc:date>
    <link>https://peterjoseph.substack.com/p/how-to-argue-with-pro-capitalist</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["1. Market Economics as Structural Failure, Not Moral Failure

2. Why Debate Fails: The Cult of Market Belief

3. System Incentives vs. Human Intentions

4. How Market Mythology Protects the System

5. The Apocalyptic Trajectory of Market Incentives

6. Why People Defend a System That Is Killing Them

7. How to Argue Effectively

8. The Cult Structure of Market Fundamentalism

9. A New Framework: Systems Literacy as Liberation

10. Conclusion: The End of Debate

...

Addendum: 25 Common Market Myths

Below is a list of 25 of the most common myths continually propagated by believers in the orthodox market religion. These are provided as a reference for when you inevitably encounter such nonsense.

In the following order:

1. “Capitalism creates wealth.”
2.“Capitalism lifted billions out of poverty.”
3. “Free markets allocate resources efficiently.”
4. “Competition drives innovation.”
5. “The market knows best.”
6. “Capitalism rewards hard work.”
7. “Socialism always fails.”
8. “The invisible hand creates order.”
9. “Capitalism is natural to human behavior.”
10. “Inequality is natural and necessary.”
11. “People are inherently selfish, so capitalism works.”
12. “Without markets, nothing would get done.”
13. “Capitalism promotes freedom.”
14. “Regulation destroys innovation.”
15. “Government is inefficient; the market is efficient.”
16. “Capitalism is the best system we’ve tried.”
17. “The poor are poor because of bad choices.”
18. “If you tax the rich, they’ll stop investing.”
19. “The market is democratic—people vote with dollars.”
20. “Capitalism produces meritocracy.”
21. “Capitalism protects against tyranny.”
22. “Price signals contain wisdom.”
23. “Entrepreneurs are the engine of progress.”
24. “Environmental issues can be solved by market incentives.”
25. “There is no alternative to capitalism.”"

[See also:

"Understanding Capitalist Cultists, Part Two: The Nature of Indoctrination
Markets economists are not economists at all - they are cult recruiters."
https://peterjoseph.substack.com/p/understanding-capitalist-cultists ]

[via:

"Unredacted Tonight: Debunking Every Pro-Capitalism Argument!"
https://www.youtube.com/watch?v=pO5iWeO0-f8 

"In this special episode of Unredacted Tonight, Lee Camp takes on capitalism, market economics, and the myths of the “free market” using comedy, data, and real-world examples. From “capitalism creates wealth” to “free markets allocate resources efficiently” and “the poor are poor because of bad choices,” Lee walks through the most common talking points you’ve heard a thousand times – and shows why they don’t hold up when you actually look at how the system works. All of that, plus a very serious discussion of pecan pie and whiskey.

We dive into how systems, not individual intentions, drive outcomes like environmental destruction, extreme inequality, and global poverty. Lee challenges the idea that money is the only form of wealth, and explains how things like health, community, social cohesion, knowledge, and a livable planet are left out of standard economic metrics. The episode also looks at how technology and scientific progress actually generate abundance, while the market mainly decides who gets access and on what terms.

Lee also tackles the myths that “capitalism rewards hard work” and “capitalism promotes freedom.” If hard work automatically led to prosperity, night-shift sanitation workers and caregivers would be billionaires, while unproductive executives would be broke. Instead, the system tends to reward ownership, prior wealth, positional advantage, and sometimes ruthless behavior, while most people are stuck trading their time for basic survival. And that so-called “freedom to choose” often boils down to choosing among different brands, while offering no real freedom to refuse harmful or meaningless work without risking food, housing, and healthcare.

Finally, the episode breaks the spell of “There Is No Alternative” (TINA) by highlighting real-world examples of cooperatives, commons-based systems, and community projects (like tool libraries) that already operate outside pure market logic – and could be scaled up if we wanted them to be. Many of the ideas and quotes in this episode draw on the brilliant work of Peter Joseph (Peter Joseph Substack), whose analysis of market systems, technological capacity, and ecological limits helps frame this whole discussion. If you’re curious about systemic change, alternatives to our current economic model, and how we might actually design a saner world, this one’s for you."

See also:

"A film-maker looks at religion, the 9/11 terror attacks, and possible plans by international leaders to create a single world bank." (Jeff Adams)
https://www.youtube.com/watch?v=s_ylCs-xm54 ]]]></description>
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    <title>Land Acknowledgements and Remembering Atlantic Slavery</title>
    <dc:date>2025-12-07T22:24:56+00:00</dc:date>
    <link>https://timothyburke.substack.com/p/land-acknowledgements-and-remembering</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The Punditry All Floats Down Here"

...

"In American public culture, there’s a select group of writers who mark out where the punditry smells money, opportunity and/or positional advantage. Observing what they’re writing about tells you what issues they’ve decided are safe to opine about, what represents a fair chance of winning the attention sweepstakes for the week. Where they land is also always going to be calibrated for keeping the brand squarely positioned on centrist common sense, which is a moving target.

They’re skilled at finding topics you can opine about that lend themselves to opining, where you have to know just enough to sound kind of edjumacated about it, but that you can dance away from before you get a reputation for being too focused on that issue. The tribune of centrist common sense is like an actor who is afraid of getting typecast. They find a thing that’s in the news or on top of the stack, they calibrate a take on it, and they move on before they have to acknowledge people who know more about it telling them what they missed.

Matthew Yglesias is a great indicator of where these kinds of tides are flowing. So it’s interesting to see him this week occupy the usual kind of safe center where “land acknowledgements” are one pole and “remigration” is the other, where he can call on the right to abandon the white supremacism of “remigration” and the left to abandon the empty embrace of indigeneity on the other. That Yglesias is on this path almost certainly means we’re in for a few weeks of other pundits working it. (This essay by a Penn undergraduate, Bo Goergen, arrived the day before Yglesias, so that’s a further indicator.)

It’s a similar kind of positioning to John McWhorter’s recent assertion that nobody has paid attention to the fact that Africans sold other Africans into slavery until just now, which happens to be remarkably simultaneous with John McWhorter reading a book about the Zorg, a slave ship, and seeing a couple of museum exhibits. “The history of Black involvement has often been treated as off limits”, writes McWhorter, though he allows it has “gained traction” recently.

McWhorter is just wrong on that point, as he often is when he’s outside his zone of proximate expertise. He’s substituting a kind of vague conservative-light complaint about wokeism pegged to his sense of an ideological space where African involvement in the slave trade would maybe not be the first topic of interest for a factual description of both scholarly and political writing on the Atlantic slave trade. The centrality of African involvement in enslavement—as well as the centrality of Africans in being enslaved—is and has been a central topic of interest for scholars for more than thirty years, and it’s been a significant preoccupation for Black intellectuals in the same time period.

There’s a similarly troubled move that Yglesias and Goergen make that is just as shopworn and just as unengaged and untroubled by the reality of what scholars and activists have to say about land acknowledgements as a gesture and the history of land seizure in the settlement of North America. The argument runs something like this: Native Americans didn’t have fixed land claims, Native Americans engaged in aggression against one another, Native Americans sold land to European settlers, so how can anyone say the land was stolen? So how can anyone ask for it to be returned? And who would they return it to?

Goergen’s piece gets round to a key point: well, there was a lot of injustice, there were a lot of lasting wounds. Which is really what thinking about responsibility for slavery and acknowledgements of land seizure is focused on. It’s not about saying that the past is irredeemable, it’s about saying that what was done still structures our present, and in particular it structures forms of inequality and injustice here and now. It’s not that land changed hands, it is what was done to people in the process, and the scale and nature of the doing. It’s not that people were taken as slaves from West and Central Africa, it is the scale and nature of Atlantic enslavement.

Which in turn gets at what Yglesias, Goergen and McWhorter are doing, what is typically going on when these kinds of points are raised—Africans selling Africans, land always being conquered. It’s the “everybody does it, conquest and violence and enslavement and genocide are normal, everybody’s guilty, so in fact nobody’s guilty, can’t we all get along?” argument, which has been until quite recently a favorite apologetic among American conservatives. (Now it seems that Trumpism has moved on to “let’s do more of it!”, which is a new angle.)

This is as ahistorical and empty as the opposite construction in which only Europeans enslaved and only Europeans conquered land. As a point, it steadfastly refuses to dig into the realities, into the facts, into the historical particulars, which I think is entirely intentional. It also rests on anachronism, which is imposing totalizing racial categories back into a historical world that didn’t have them. Those categories arose from Atlantic slavery and colonization in North America and took centuries to fully cohere.

Fully setting out the particulars requires the scope of a large body of scholarship, which in fact we actually possess—not that you’d know it from Yglesias or McWhorter. To simplify somewhat for the purposes of this newsletter, let me offer the following points.

1. To say “Africans enslaved Africans” and implicitly thus to say, “See, they did it to themselves” is precisely that anachronism that I just mentioned: it rests on a them that didn’t exist. The same would apply to saying “Native Americans conquered Native Americans” in the 15th and 16th Century: it’s using a category that was not in use between different Native American groups or even in how the earliest European settlers understood the indigenous societies nearest to their settlements.

In 1482 when the fort at Elmina was built by the Portuguese commander Diogo de Azambuja after reaching an agreement with a local Akan-speaking ruler, the main commercial objective was trading for gold that was mined further north. But just as in the case of other Portuguese-sponsored expeditions earlier in Senegambia, small numbers of slaves were offered in various exchanges. Who were the enslaved? Very likely they were people captured in small-scale conflicts quite nearby, people who were enslaved as a punishment for crimes, or people who had been enslaved at the other end of a significant trading route, in this case, nearer to the major gold-mining areas in what is now northern Ghana and southern Burkina Faso. With the exception of enslavement as punishment, slaves were often people who were outside the kinship networks in the communities of their enslavement and may have had a first language other than the one spoken where they were enslaved. There was no sense of “African” as a category of belonging or shared identity.

The same would apply if we were talking about tensions or violence between different Native American groups or societies into the 18th Century in eastern North America. The Lenape and the Iroquois groups living in what is now southeastern Pennsylvania, Delaware and New Jersey could fairly be said to have been “rivalrous”, but more importantly they spoke different languages that were not mutually intelligible and organized their societies differently. They didn’t see themselves as part of a single category of “indigenous peoples”, and the idea that they would have to have been fully unified with no violence or contention between them in order to qualify as fully innocent victims of aggression by settlers is ahistorical and bizarre.

[image: map]

And yes, it’s absolutely right to say that this must apply to “Europeans” or “whites” as well at the same time. In the 15th and 16th Century, various merchants, ship captains, sailors, and in North America settlers, did not see themselves as part of a single racialized, ethnicized or civilizational “we”. The one “we” that they would have agreed on was “Christian”, but after 1517 even that would not have held much weight as the Reformation gained steam.

It is the process of colonial settlement and Atlantic enslavement that created the sense that whites were a group and that “natives” or “Blacks” were another group. Indeed, as the historian Peter Singer has pointed out in Our Savage Neighbors, the colonists in Pennsylvania only accepted a sense that they were all “white” in order to coordinate aggression against Native Americans at the edge of their push westward. Up to that point, rivalries, differences and the threat of violence between groups that came to be understood as “European” were a more important and defining feature of life in the area around Philadelphia.

2. This opens up the more profound point that slavery and land ownership in this initial era in which North American settlement and Atlantic enslavement were taking shape meant something different in Native American and West/Central African societies than it did for Europeans.

When writers say “slavery was ubiquitous in human societies” or “all societies engage in conquest”, they’re not only wrong by over-generalization. (There were many human societies before 1500 that did not have anything we might call slavery; many societies lived alongside each other without engaging in territorial aggression.) They’re wrong on the specifics in these two settings. The slaves that the Portuguese acquired in 15th Century Senegambia and then into the 16th Century in the Gold Coast and Central Africa were immediately shifted into a very different kind of slave system. They went from being the lowest-ranking members of kin-based social groups to being property whose value was increasingly marketized, and most of the enslaved were very quickly employed in intensive manual labor that further disconnected them from the sociality of their owners. They were put to work on sugar cultivation or in other agricultural work on Atlantic islands and then subsequently in the New World. In a very short time, slavery in an Atlantic world meant something very different than it had meant in West and Central Africa before 1400, and within a century and a half, it was also happening at an unprecedented scale. Which affected West and Central Africa as much as the rest of the Atlantic world, e.g., it reorganized and intensified the character of enslavement within societies that were within the reach of the Atlantic system.

The same would be true of land ownership in eastern North America before the early 18th Century. When William Penn and other settler leaders were negotiating various deals, treaties, understandings and compacts with leaders of local Native American communities, they were operating across two very different paradigms of land use and control. (This was also true in coastal West Africa where various mercantile companies established forts and trading posts, but for a lot of complicated reasons, the mercantile companies tended to understand their land arrangements more in terms of temporary leasing of land rather than permanent ownership.)

It’s not clear to me that societies who approach land rights in terms of customary and implicit rules of access, usage and residence can negotiate a deal that cedes some portion of land as the permanent, fully alienated property of a sovereignty, merchant company or private owner with highly concretized boundaries that are marked off on a map and affirmed by the legal authority of the new owner. In simple terms, that’s because nobody in a society with usufruct ownership has the individual or private authority to convert land to marketized property. This is a hard point to grasp for people living in places where every inch of land is demarcated as having a legal owner of record. But there are still many places on this planet where if you ask people “who owns that house? that land?” there’s an answer that is less about “the deed is held by John Johns, and you can see it in the county records office” and more about “well, it’s kind of this family because they’ve kind of lived there for a while and everybody just sort of gets that”. If you come along as a government official and say, “Ok, we need to grant a formal deed to that house and this land, who owns it?” you’re concretizing something that isn’t concrete and you’re going to arbitrarily decide on naming an individual where up to this point it was a mutable, shifting social group.

The converse, notably, is perfectly plausible. E.g, a group that has customary usage and residential rights can decide (by whatever political mechanisms they have) to offer usage and residential rights to another group that asks for it. Even if that other group is more accustomed to marketized deed ownership, they can accept and abide by an agreement for continued use of land they don’t have ownership rights to. It’s just that in a fully market-driven system of land ownership, we’re trained to think that such agreements are dangerous precisely because they may lead to the assertion of formal ownership rights. If I let you gather mushrooms on land that I own for a decade and then I say, “Sorry, no more of that, it’s getting out of hand”, I may get slapped with a suit that says I effectively ceded rights to the mushrooms. If I let a tenant stay for free for a few years without an explicit lease agreement, I may be in big trouble if I want to evict them later on.

Well, that’s the way to understand what it might have looked like in Lenahopking or in the lands of the Haudenosaunee Confederacy when settlers began to assert ownership rights that had not been granted in the first place, or where the granters didn’t really grasp what it was that the grantees thought they’d been given.

3. These points in turn are what undercut the moral vacuity of “everybody engages in conquest” or “everybody enslaves”. The specifics really undercut what the Penn student Bo Goergen says about southeast Pennsylvania, for example. The first Europeans who worked out an arrangement in this area were representatives of the Swedish South Company, who reached an agreement with local Lenape leaders for the use of an island in the Delaware River as a trading post. That agreement did not include the building of mills or farms on the north shore of the river, but Governor Printz was unable—or unwilling—to stop some of the people living on the island from doing so.

This kind of leakage was very common in these early 17th Century arrangements, which left Native American communities of various kinds along the Eastern Seaboard with the difficult choice of whether to forcefully remind their trading partners of the limits of customary land usage or to accept small intrusions. But the small intrusions quickly grew and more importantly, involved the conversion of land use into land ownership, which was then backed by communities which increasingly claimed sovereignty rather than just accepted permission.

That is colonial conquest, and it’s different than the use of violence to establish vaguer forms of residential and usage access, which is more historically widespread. What the settlers in North America after the late 17th Century did was different in character, difference in scope, different in outcomes. When contemporary land acknowledgements use the word unceded, this is what they mean: what the settlers claimed as deeded property was not only asserting a kind of right over land that had not really been offered for the most part, but it was also from the very beginning often explicitly claimed in defiance of those agreed-upon offers. If someone like Bo Goergen or Matt Yglesias wants to remember the aspect of early American history that is about idealism, about making room for people, about establishing a new kind of community, they should remember that people like William Penn who signed or reach agreements were often despairing precisely because the settlers, not the local Native Americans, so capaciously violated those agreements as soon as they were reached. The Wampanoag in New England didn’t celebrate a Thanksgiving feast with the settlers of Plymouth, but under the rule of Massassoit, they did help the settlers establish the plantings that let them survive. Their reward was decades of settlers breaking their agreements on land usage and ownership and then a war that ended with Massasoit’s son Metacom having his head on a pike outside of Plymouth.

The same point goes for slavery. By the early 18th Century, Atlantic slavery was huge in scope, central to the functioning of the Atlantic system, and fully based in chattel ownership, and in every respect, bore little resemblance to the way enslavement had existed in some West and Central African societies before the 15th Century.

4. Which then leads to an even more important point. What is it that a land acknowledgement or an acknowledgement of Atlantic slavery like the 1619 Project is really trying to remind us about? It’s not “we propose that all the stolen land be given back” or “we propose that the early settlement of North America is defined exclusively by enslavement”. It is not “all white people worked together to steal land and all white people are enslavers”.

It is a reminder that the increase in scale and scope and the transformation of the nature of land seizure and enslavement created a set of overlapping systems that still structure our lives today. They structure wealth and impoverishment. They structure ownership and disposession right now. They structure categories of racial identity that either put people at risk from power or protect them from power, whether they ask for that or not.

And the lesson to learn looking at who enslaved and who seized land is not “white people bad, brown people good”. It is enslavement bad, land seizure bad, and to understand that the people whose agency in history and in the present who lend themselves to either are bad. So the caboceers, or local slave-traders, in a town like Annamaboe in the Gold Coast, as described by the historian Randy Sparks, are morally comparable to English or Dutch or Portuguese or French slave-traders, to the plantation owners in the Caribbean, Latin America and North America who bought and owned slaves.

[image book cover of Where the Negroes Are Masters: An African Port in the Era of the Slave Trade, by Randy J. Sparks]

<blockquote>There’s a they in that case: the they who made wealth and power from misery, dispossession, torture, and violence operating at scales and in forms that were previously unprecedented in human history. Which is the they that is still with us now, and yes, the ranks of that they include people of every nation, every ethnicity, every race, even of every gender. Not evenly so, but that’s the point that land acknowledgement and memorials of Atlantic slavery are calling us to recall. That the inequities we struggle with today, that the incomplete promise of liberty and justice for all, that the continuously thwarted hope to live in a republic governed by the people and of the people, are not sudden, not incidental, and not just a matter of the individual failings of a handful of people.</blockquote>

If Bo Goergen or Matt Yglesias want to tune in to what they’re really hearing when they hear a land acknowledgement, that’s what it’s all about. They’re a reminder of what Goergen concedes, that there were injustices, there were lasting wounds. I think people who want to put land acknowledgements in one box and “remigration” in another and hold themselves better than both need to ask first which of those two is more likely to be government policy, which of those two is more likely to cause imminent harm, but also, which of them is trying to recall something truthful about how the past has structured the present. If it helps, imagine that you’re hearing a land acknowledgement as saying, “Remember how all this land came to be in the hands of the people who own it now, and be warned that the people who took what wasn’t offered or given then created a system that can take or seize property, lives and futures now.” The only people who need a “Sistah Souljah moment”, which Yglesias actually calls for, are people who need a distraction from their own irrelevance and moral vacuity, who look for a target to hit but not a truth to be explored."]]></description>
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    <title>Everything Was Once a Place - Front Porch Republic</title>
    <dc:date>2025-12-06T05:04:20+00:00</dc:date>
    <link>https://www.frontporchrepublic.com/2025/11/everything-was-once-a-place/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Practices that began as bounded places we visited have thinned into atmospheres we inhabit."

...

"In her recent Front Porch Republic essay, “When the Internet Was a Place,” Raleigh Adams remembers the computer room as a threshold: a door you crossed to arrive online and a door you closed to leave. That remembered doorway is more than a charming artifact—it is a structure of freedom. Doors grant beginnings and endings; they give us a way to be “on” and a way to be “done.” Once you grasp Adams’s point about the web, it becomes hard not to see the same pattern elsewhere. Again and again, practices that began as bounded places we visited have thinned into atmospheres we inhabit. The story of convenience is also the story of thresholds lost.

Consider time. Bells and public clocks once gathered a people into a shared tempo. Work began together and ended together; morning, noon, and evening were communal events. As time moved from tower to wall to wrist to phone, it slid from a common doorway to a private overlay, a luminous summons we carry everywhere. We gained coordination and productivity, and we lost sabbath and seasonality. The clock follows us into the bedroom and the bath, into the few spaces where time once softened into silence.

Light and heat tell a similar tale. The hearth gathered a household in the evening and yielded, with gratitude, to night. Gas and electricity—and later the quiet miracle of central HVAC—extended safety and comfort, which are no small gifts. But they also dissolved natural edges. Dusk no longer gathers us; winter no longer counsels patience; summer no longer slows the town at noon. Indoors, the year feels nearly uniform, as if the seasons were an error to be engineered away.

The weather too shifted from entry and exit to haze. The farmer’s almanac and the evening forecast were moments to consider the week and then turn to other things. Minute-by-minute maps in the pocket are useful—keep the severe-weather alerts on—but constant hyperlocal pings put the nervous system on edge. It becomes difficult to remember what an ordinary season feels like.

News used to ask for our feet and our attention. You walked to the noticeboard or the town crier, unfolded the weekly, or tuned in at the hour everyone else did. These were gates: times to attend to the larger world and times to return to the block and to the people on it. Now headlines arrive before sunrise and long after midnight, a trickle that becomes a flood. “Breaking” is less often an emergency than a tactic. We are perhaps broader in what we know and thinner in how we know it. To be fair, real emergencies deserve real alerts; the tools of convenience can save lives when storms roll in or sirens sound. But perpetual interruption trains the mind for crisis even when there isn’t one, and our civic attention frays because it is asked to be everywhere at once.

Water began at the river. The well made scarcity visible and stewardship personal: you carried a bucket, met a neighbor, saw the source. Indoor plumbing is a mercy and a marvel. It also hides the system and the cost, and when the resource is invisible, responsibility tends to be invisible too. Faucets can teach us to mistake a gift moving through pipes and aquifers for a feature of the tap.

Money followed suit. Market days and bank counters marked the act of exchange. You counted bills, signed a ledger, felt the moment, and then you were done. Tap-to-pay, autopay, and one-click checkout are wonders of design, but they nudge exchange into the background hum of life. When expenses pass like conditioned air, prudence becomes an afterthought. Debt hides inside silence. We pay for convenience with attention we don’t notice we’ve spent.

Music was once an occasion. You dressed for a concert, gathered in a pew, or drew chairs around a radio at the appointed hour. The phonograph made songs portable; the stream made them ambient. Music now accompanies everything and demands almost nothing. The price is not access but occasion. A common repertoire thins because we rarely sit still together for the same sound at the same time. We live inside a permanent soundtrack we barely choose.

Photography opened its door in the studio. A sitting was an event. A roll of film imposed economy. An album asked to be retrieved from a shelf. The camera in the phone, the lens in the doorbell, and the cloud that never forgets have turned image-making into air. We are grateful for memories kept and crimes deterred, and yet constant capture changes behavior under the gaze. It is harder to be unselfconsciously present when the possibility of performance and display hovers over the table.

Even our waste moved from doorway to atmosphere. A midden or a dump day forced a town to face what it used and left behind. Trucks, chutes, and sealed bags protect public health, and they also bury consequence. When refuse disappears on schedule, imagination about limits tends to disappear with it. We don’t see our trail, so we don’t learn to shorten it.

Some domains carry sharper hazards. Gambling once lived behind distinct doors—racetrack, casino, card room—with social cues and hours that functioned, however imperfectly, as brakes. Notifications stitched into a ballgame broadcast blur the line between play and compulsion. Yes, there are cool-off timers and weekly caps; they help. But the design dissolves the banks that once kept the current in its channel. Sexual content, too, required crossing rooms and counters guarded by embarrassment and law. Now the channel never ends. Remedies here are necessarily local and particular: households, parishes, and schools need norms and rhythms that teach chastity and reverence, and they need them more than they need sweeping proclamations. Subsidiarity is not a slogan; it is the scale at which virtue can actually be learned.

Adams helps us see that the internet is not an outlier but a recent chapter in a long civilizational habit. Take a bounded practice that requires intention—fetching water, reading the news, marking the hour—expand it with scale and circuitry, and in the expansion erase the door that made the practice humane. Gratitude for the mercies is right. Few of us wish to return the lightbulb or the faucet. The point is not to reverse history but to notice what we traded away so we can choose, where possible, to buy some of it back.

Buying it back will be small, local, and wonderfully unoriginal. In one nearby township, a light pollution ordinance passed almost without fanfare. Within weeks, neighbors noticed that by ten o’clock the block felt gentler. Porch lights were shielded; lot lights aimed down; municipal LEDs warmed a few degrees. Children pointed out constellations their parents had never learned. Nothing dramatic—just edges restored to the night.

This vignette suggests a larger rule: friction is a civic virtue. A little resistance at the right place preserves agency downstream. Put differently: occasion beats ambience. A practice with a threshold often proves more humane than one that bathes us continuously. That is why the early web mattered in the way Adams describes. Pagination and “neighborhoods” gave us the mercy of beginnings and ends. We have reasons to appreciate what came after; we should not pretend the trade was neutral.

The doorway doesn’t hinder freedom; it brings it into focus. Doors let us enter and leave, begin and be done. When we preserve or rebuild them, we aren’t fighting the future so much as creating the conditions under which people can live sanely inside it. Adams’s remembered computer room is a postcard from that sanity. It reminds us that place and occasion, when they frame a practice, make that practice more humane. If we keep enough doors on their hinges—in our houses, our schools, our parishes, and our towns—the internet can become a place again rather than a condition, and the rest of life can regain the contours that teach us how to dwell."]]></description>
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    <title>Surrealism Against Fascism • EQUATOR</title>
    <dc:date>2025-11-27T06:04:59+00:00</dc:date>
    <link>https://www.equator.org/articles/surrealism-against-fascism</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[archived:
https://archive.ph/v2k6E ]

"A century ago, artists who survived the trenches captured humanity’s capacity for destruction. What can they teach us about confronting the far-right in a new age of genocide?"]]></description>
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<item rdf:about="https://www.nybooks.com/articles/2025/12/04/how-the-web-was-lost-internet-this-is-for-everyone/">
    <title>How the Web Was Lost | James Gleick | The New York Review of Books</title>
    <dc:date>2025-11-20T19:48:14+00:00</dc:date>
    <link>https://www.nybooks.com/articles/2025/12/04/how-the-web-was-lost-internet-this-is-for-everyone/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The Internet was not meant to suck."

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

"Walsh is one of those users—part of a generation that could say (as she did in a previous book, Girl Online), “All the good things in my life have come to me through screens.” She, too, celebrates an egalitarian ideal. We built Internet culture; it’s ours. “I don’t like books that use ‘we,’ that extend the particular to the general, erasing the subtleties of individual lives,” she writes, but that we is essential to her project. She speaks for a presumed cohort of like-minded people, of the right age and class to have a shared experience of the Internet, from then to now. “Online, what we make, and make of ourselves, is experienced not only by whoever’s in front of us, but by anyone we allow to see (and some we don’t),” she says. This is a nice observation. She adds, “Online isn’t an unfamiliar experience any more; it’s where we live.” She means the people who are sometimes called consumers but who, for Internet culture, are also the creators. Her amateurs were liable to use the word aesthetic with particular pleasure and self-consciousness. She celebrates the aesthetic they created, and mourns it, and celebrates it again.

She barely mentions Berners-Lee, but he anticipated her aesthetic of the creative amateur. He, too, liked chaos—“anarchic jumble.” He deplored the apparent rationality evidenced by urban planners like Le Corbusier: “‘rational’ cities, which segmented neighborhoods by function and stripped buildings of detail and ornamentation.” His design for the web was an antidesign, refusing to impose particular structures, leaving space for unanticipated uses and possibilities: “I explicitly conceived of the web to be fractal, thumbing my nose at this kind of false ‘rationality.’” It would evolve, making connections, opening portals, and encouraging creativity. Doctorow remembers it as “a wild and woolly internet, a space where people with disfavored views could find one another, offer mutual aid, and organize.”

Berners-Lee’s memoir serves as a genial potted history of the Internet. He seems to have been everywhere and met everyone. Making an early appearance is a college student at the University of Illinois at Urbana-Champaign named Marc Andreessen. In 1993 he was an undergraduate learning to program—he earned $6.85 an hour writing Unix code at the National Center for Supercomputing Applications, on the Illinois campus. With another NCSA programmer, Eric Bina, he wrote a web browser they called Mosaic, intended to be simple and user-friendly, with versions for Windows and Macintosh PCs.

That was exactly what the world needed in this moment, when hundreds of thousands of PC owners discovered all at once, modems squealing, that they could “dial in” to “Internet service providers.” The NCSA, with funding from Al Gore’s program, backed the Mosaic browser with press promotion, and for a while it was so popular that people talked about being “on Mosaic” rather than on the Internet or the web. “Think of it as a map to the buried treasures of the Information Age,” The New York Times gushed. Hardly anyone remembers Mosaic now, the history of the Internet being a history of things that were incredibly hot for an incredibly short time.

Berners-Lee, who recalls a tense meeting with a truculent Andreessen in a campus basement, saw his free-for-all vision being co-opted. In short order, Andreessen graduated, decamped to Silicon Valley, and took the web browser private with his own Mosaic Communications Corporation. He settled an intellectual property lawsuit from the University of Illinois, changed the browser’s name to Netscape, and became one of the first Internet billionaires. He appeared on the cover of Time magazine in 1996 with bare feet and a lupine grin. Thirty years later, Andreessen is one of Silicon Valley’s most powerful venture capitalists, an enthusiastic backer of the current wave of AI and cryptocurrency. He is the quintessential technocrat, a proud captain of what he calls “the techno-capital machine.”

To its users, the web browser was a lovely tool. To its owners, it was a platform—a means of control, a system that locked users in and monitored their behavior. Microsoft, late to the Internet, caught up and countered Netscape with a browser of its own, Internet Explorer. This period was known as the browser war. The browser acquired more and more features—for playing games, watching videos, signing forms, and most of all buying stuff, ideally with a single click. There was money to be extracted, data to be harvested.

In the most profound way, Andreessen was Berners-Lee’s nemesis, but it’s not Berners-Lee’s style to get mad. That’s more Cory Doctorow’s thing:

<blockquote>The internet is getting worse, fast. The services we rely on, that we once loved? They’re all turning into piles of shit, all at once. Worse, the digital is merging with the physical, which means that the same forces that are wrecking our platforms are also wrecking our homes and our cars, the places where we work and shop. The world is increasingly made up of computers we put our bodies into, and computers we put into our bodies. And these computers suck.</blockquote>

What Doctorow means is that the bright, shiny objects of the Internet have become spy tools, surreptitiously collecting information about us—our habits, our desires, our health, our political inclinations—and using it to manipulate our behavior. The platforms that appear to serve users hungry for information—and did serve them, at first—now go to extreme lengths to seize attention. Algorithms designed to maximize “engagement” amplify anger and sensationalism at the expense of truth.

Novel platforms emerged and swelled in overlapping sequence: the browser, the search engine (Google), the social network (Facebook, Twitter), the megastore (Amazon). Before all of these, before any dream of the Internet, the proto-platform was the Bell System—the American telephone network, a monopoly operated by the world’s most powerful corporation. The Bell System left nothing to chance and nothing to the user. It owned the wires and the telephones. Customers were captive, and so were the ostensible regulators, for most of a century.

After the breakup of the telephone monopoly, the new platforms could not lock in users so absolutely. They had to resort to cunning. Case number one: Facebook, which Doctorow calls “a service that Mark Zuckerberg started in his dorm room so that he and his creepy pals could nonconsensually rate the fuckability of their fellow Harvard undergrads.”

He’s not wrong. But users loved it. They exchanged personal news and relationship statuses and music preferences and pictures. Zuckerberg’s was not the first social media service; oldsters may vaguely recall Friendster and then MySpace, which by 2006 had been snapped up by Rupert Murdoch. As Facebook put it in a marketing pitch:

<blockquote>Has it occurred to you that MySpace is owned by an evil, crapulent, senescent Australian billionaire named Rupert Murdoch, and he spies on you with every hour that God sends?

Come to Facebook, where we will never spy on you.</blockquote>

Now, of course, spying on users is the essence of Zuckerberg’s business model. This is what the Harvard business professor Shoshana Zuboff has called surveillance capitalism, a project of behavior control, commodifying individuals’ personal experience and private information to target them with advertising and propaganda.

In Walsh’s terms, creativity has been replaced by extraction. “Creators are back in the age of the patron,” she writes. Customers become unwitting captives: they have friends and followers, but only by sufferance of the platform; if they want to switch to a different service, they can’t take their network with them.

The ironies are abundant, and chief among them is that the early Internet thrived on cutting out the middleman. If people complained about the markup charged by their brick-and-mortar bookstore, the upstart Amazon promised to eliminate the overhead of shelf space, store rents, and clerk salaries and deliver the merchandise straight to their front door. Or straight to the eyeballs—cut out the printers and paper mills, too. The buzzword was disintermediation. Another master of disintermediation was eBay, connecting buyers and sellers directly, cutting out the antique dealers and flea markets. Napster did the same for music lovers, cutting out the record stores; it began enabling song downloads in 1999, operated for a year and a half, claimed 80 million users, and devastated the recording industry.

And now? The platforms are middlemen par excellence. They squeeze buyers and sellers alike. Music streaming services like Spotify and Apple Music say they aim to connect artists with their fans, helping music lovers find the music they love and helping creators find a livelihood; instead they use their centralized control to pay artists less than ever. Google and Facebook, dominating the global advertising market, have colluded to raise prices for advertisers while minimizing the revenue to websites that publish the ads."

...

"Enshittification represents the fulfillment of a vision laid out by Andreessen in a famous 2011 Wall Street Journal essay, still featured on his company website. “Software is eating the world,” he declared proudly. By then he was a major investor in Facebook, Twitter, LinkedIn, Skype, and many others. What he meant by “eating the world” was that Amazon had destroyed Borders, Netflix had destroyed Blockbuster, music-streaming giants were destroying record labels, and Google was “using software to eat the retail marketing industry.” He considered this to be good news.

But software doesn’t eat anything. Tech companies do, when they gain the power to use the levers of the information economy to consolidate and dominate."

...

"Reality has surely disappointed Doctorow yet again. Trump replaced Khan with a commissioner who is reversing her agenda. The antitrust case against Google ended in September with a whimper: the Biden administration had asked for a forced separation of the company’s browser business from its search business, but Judge Amit P. Mehta, having already declared Google a monopolist, backed down. “Here the court is asked to gaze into a crystal ball and look to the future,” he wrote. “Not exactly a judge’s forte.” And Trump has made his own kind of peace with the tech oligarchs: demanding personal obeisance and dispensing favors. Musk and Andreessen became full-throated and deep-pocketed supporters; Zuckerberg and Jeff Bezos donated to his inaugural festivities; Google and Apple executives have come to the White House as supplicants, bearing flattery and gifts. Amazon, Apple, Google, Microsoft, and Meta all joined the list of donors to Trump’s vanity ballroom project in the now-demolished East Wing of the White House.

We amateurs are going to need a work-around."]]></description>
<dc:subject>jamesgleick interner web online history enshittification joannawalsh timeberners-lee corydoctorow policy stephenwitt idealism egalitarianism platforms billionaires power control centralization decentralization johnmarkoff corporations corporatism ip intellectualproperty 2025 petersteiner google meta facebook amazon consolidation monopolies marcandreessen siliconvalley freedom democracy technocracy browsers twitter markzuckerberg myspace rupertmurdoch data privacy disintermediation spotify applemusic music streaming apple via:javierarbona economics economy marketing ads advertising netflix fediverse mastodon jdvance donaldtrump linakhan amateurs amateurism algorithms propaganda napster friednster</dc:subject>
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<item rdf:about="https://afraw.substack.com/p/reading-breakneck-from-china">
    <title>Reading Breakneck from China - by afra - Concurrent</title>
    <dc:date>2025-11-20T06:14:31+00:00</dc:date>
    <link>https://afraw.substack.com/p/reading-breakneck-from-china</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["How diaspora readers debate China as “engineering state,” America decline, civil society’s collapse, rule of law vs. rule by man, and what it means to leave China but never let go, with remarks by Dan"

...

"Below, this book club covered (the bolded are my favorites):

• Why Breakneck Is Striking a Nerve in America

• America’s Competitive Logic and the Dark Side of Efficiency

• Knowledge Transmission and the Price of Competition

• **Questioning the Framework: Culture, History, and Belief**

• China: Crony Engineering or True Technocracy?

• **A Debate About Breakneck’s Rhetoric**

• A Lawyer’s View on “Lawyerly Society”

• Rule of Law vs. Rule by Man: Unpacking the Euphemisms

• **Voting With Our Feet: Pride, Sorrow, and the Immigrant’s Dilemma; Processing Complex Attachments with China**

• Distrust, Freedom, and the Limits of Prosperity

• Choosing Pluralism Over Convenience

• **Dan Wang’s Responses**"]]></description>
<dc:subject>us china 2025 diaspora danwang uk japan society engineering law legal lawyers afrawang afrazhaowang rhetoric history civilsociety collapse ruleoflaw rulebyman pluralism convenience prosperity distrust freedom technocracy belief knowledgetransmission efficiency competition migration immigration emigration rustbelt pscyhe donaldtrump ezraklein industry modernity materialsim pragmatism siruihua amazon jeffbezos west socialcontrol politics government governance wuxi wuxitaihunewcity infrastructure confucianism nostalgia technology progress ai artificialintelligence liuhe hooverinstitution nationalism dingxuexiang xijinping realestate power capital capitalism libertarianism gettingthingdone siliconvalley elonmusk state statepower sovietunion ussr science naturalsciences socialsciences humanities liucixin socialdarwinism litigation institutions sec pandemic covid-19 coronavirus zerocovid onechildpolicy xiaoliangzhong wenjiabao pride time temporality longterm development worklifebalance democracy autocracy censorshi</dc:subject>
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    <dc:creator>robertogreco</dc:creator><dc:subject>georgescialabba 2007 philiprieff freedom modernity society philosophy politics religion</dc:subject>
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<item rdf:about="https://thereader.mitpress.mit.edu/what-socialism-got-right/">
    <title>What Socialism Got Right | The MIT Press Reader</title>
    <dc:date>2025-11-06T19:26:32+00:00</dc:date>
    <link>https://thereader.mitpress.mit.edu/what-socialism-got-right/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Writing "The Red Riviera" taught me that even flawed socialist systems offered insights into equality, solidarity, and the dignity of everyday life."

[See also:

"The Red Riviera: Gender, Tourism, and Postsocialism on the Black Sea, by Kristen Ghodsee" (2005)
https://www.dukeupress.edu/the-red-riviera ]

"Twenty years ago, in November of 2005, Duke University Press published my first book: “The Red Riviera: Gender, Tourism, and Postsocialism on the Black Sea.” Produced in the wake of socialism’s global collapse and the riot of Western triumphalism that ensued, I deployed both qualitative and quantitative methods to advance a simple, but unpopular, argument: For most people in the former Soviet bloc, capitalism sucked.

By writing the “small histories” of men and women laboring in Bulgaria’s vibrant tourism industry in the decade following their country’s mad dash to embrace democracy and free markets, I explored how and why this small southeastern European country transformed from a relatively predictable, orderly, egalitarian society into a chaotic, lawless world of astonishing inequality and injustice. I wrapped my critiques of the rampant neoliberalism of the “Wild, Wild, East” in thickly descriptive accounts of the lives of chambermaids, bartenders, tour guides, cooks, waitresses, and receptionists. I wanted to show, not tell.

Through a close examination of the shattered careers and broken families of ordinary men and women forced to live through the cataclysmic decade of the 1990s, I asked readers to empathize with the sheer scale of the upheavals of banking collapses, hyperinflation, unemployment, violence, suicide, and the mass emigration of youth. Capitalism promised prosperity and freedom, but for many it delivered little more than poverty and despair. The dislocations of the transition period, as I’ve documented in my subsequent books, still reverberate today. One can easily draw a straight line from the trauma of the 1990s to the rise of right-wing parties and authoritarian leaders in the region.

Perhaps more controversial, especially back in 2005, was my claim that, despite some serious shortcomings, there were some positive aspects of socialism that should not be forgotten. In those heady days of Francis Fukuyama’s “end of history” narrative about the primacy of liberal democracy and free markets, to suggest that there was a baby in the bathwater was political heresy. In this contemporary moment, with a Democratic Socialist set to take office as mayor of New York City, it may be hard to remember how passé socialism seemed in the first decade of the 21st century. Jacobin Magazine did not yet exist; Bernie Sanders had not yet run for president; Alexandria Ocasio-Cortez had not yet entered Congress. In an academic climate dominated by poststructuralist critiques of power, even mild sympathies for socialism drew fire from both the anti-communist right and the postmodern left.

As a young academic, I was perhaps too naïve to anticipate the sort of vitriolic criticism I would receive by listening carefully to my older informants, researching socialist-era legal codes, and conducting two large anonymous surveys of tourism workers. Although I dutifully corroborated my various findings and wrote an honest description of what life in socialist Bulgaria had been like for ordinary people, some reviewers accused me of having been duped by communist disinformation. For example, one 2007 review in the journal Aspasia suggested that: “Ghodsee’s analysis is problematic because sometimes interpretations fall into the trap of sociological legends fabricated by communist propaganda.” As an apparent example of these “sociological legends,” the reviewer quotes me: “Bulgarian women once benefited from generous maternity leaves, free education, free healthcare, free or subsidized child care, communal kitchens and canteens, communal laundries, subsidized food and transport, subsidized holidays on the Black Sea, etc. (p. 165).” All of this was true, and the reviewer did not present any evidence to the contrary.

The Aspasia reviewer acknowledged that “many, especially among the less educated (near) pension-age women in Bulgaria” did believe that the coming of capitalism had deprived them of these universal basic services, but she maintained that this was only because they had been brainwashed by the socialist system. My Bulgarian informants in the late 1990s were apparently incapable of understanding that capitalism would bring higher salaries with which one could purchase supposedly better-quality housing, education, healthcare, and childcare, and that this would be far preferable to having lower wages but receiving these things for free. The reviewer then asked: “The question is, why would a researcher ‘from outside’ buy into this propaganda in a similar way?”

Part of the “propaganda” that I apparently bought into was that the radical dismantling of social safety nets following the introduction of free market economies would push millions of Bulgarians into poverty, and that the process would be distinctly gendered to most women’s disadvantage. This turned out simply to be true, as I and others have documented (see Milanovic 2014, Ghodsee 2018, and Ghodsee and Orenstein 2021, for example). You didn’t need to be a Marxist to understand the black humor behind common jokes being told in the late 1990s:

Q: What did Bulgarians light their homes with before they used candles?

A: Electricity.

Q: What was the worst thing about communism?

A: The thing that came after it.

This is not to deny that there were some appalling things about the communist regimes, including its lack of genuinely representative government, its attacks on political speech the government didn’t like, and its use of repressive and secretive police outside the rule of law. One should condemn such infringements of basic human rights, both as they occurred under communism and as they are happening now in the United States.

However, constantly preaching about the negative aspects of 20th-century state socialism can make it harder for us to see the things that socialism got right. It may even be a deliberate strategy. Those with the most to gain from capitalism want us to forget the good things that happened under socialism, lest we try to do anything to change a system in which wealth flows up into the hands of the rich and powerful.

Doing the research necessary to write “The Red Riviera”convinced me that there are indeed many things we can learn from the experiences of those who lived through a real and relatively long-lasting alternative to capitalism. The experiences of socialist countries in Eastern Europe remind us that societies can achieve a great deal when they treat people’s basic needs as a shared responsibility. Education, healthcare, childcare, housing, and a reasonable, minimal standard of living were seen not as privileges, but as something we should collectively guarantee for all.

My subjects did complain about having to wake up early for neighborhood work on a “Lenin Saturday,” but also noted that socialism promoted a belief in the power of community and the dignity of every person’s contribution. Women entered schools and workplaces in greater numbers, finding new confidence and independence. Cultural life — music, theater, literature — was made accessible to everyone, helping people feel connected to something larger than themselves. Planned microdistricts (an early version of what are now called “15-minute cities”) and socialist workplaces often became centers of shared activity and mutual support.

Even though these societies faced serious political and economic challenges, their social ideals of equality, solidarity, and collective care remain relevant to us in 2025. They remind us that success isn’t only about material wealth or technology, but about how we choose to care for one another. When an economy is guided by social purpose instead of profit, it can serve the common good and lay a foundation for long-term progress, a lesson that we should all remember as we face the existential threat of the climate crisis.

I’m not as naïve as I was in 2005. These days, I expect that my critics will see me as the hapless victim of red “propaganda” and will accuse me of underplaying the repression that occurred in the Soviet bloc countries.

But I’ve also come to conclude that there is a place for naïveté. Naïvely listening to how ordinary people remember their lives (even the “less educated (near) pension-age women”!) can be far better than going into a project with preconceived ideas about how your subjects have been brainwashed by propaganda from an evil system and without fear about how you will be criticized for taking those subjects seriously.

I’ve learned that good scholarship, like good politics, depends on empathy as much as on evidence. Listening carefully to how ordinary people remember their lives under socialism isn’t an endorsement; it’s an effort to understand what they valued and why. Those memories, often complex and sometimes contradictory, reveal the texture of daily life that grand theories tend to miss. They remind us that the past is never as simple as our ideologies make it out to be. If we can take those lessons seriously, if we can listen with curiosity rather than judgment, we might find inspiration for new forms of solidarity and care in the uncertain world we inhabit today."]]></description>
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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>
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    <title>Popups and Pipes: How the Network State Already Exists in Asia</title>
    <dc:date>2025-11-02T22:03:16+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["The network dreamed of exit; the planet dreamed of endurance. Between them hums the civilisation we’re already building."]]></description>
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<item rdf:about="https://bayareacurrent.com/email/dc8deb72-5d2c-4923-a945-67a824bd1dd4/">
    <title>Taking back the body</title>
    <dc:date>2025-10-25T03:28:07+00:00</dc:date>
    <link>https://bayareacurrent.com/email/dc8deb72-5d2c-4923-a945-67a824bd1dd4/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In light of the potential surge of feds in the Bay Area this week, I've been thinking a lot about the body. Not The Body. But the truth of our flesh and blood experience (Squelch, stench, crackle, thud, sting, and pop.) The animal needs and fears of it. How those are turned into weapons and pointed back toward us to try and force compliance. How the low wage, the high rent, and the hostile infrastructure all exact a toll on our bodies, and instrumentalize them for the sake of someone's share prices.

But also, the human needs that animate us. That make us want to find each other in the streets. We fight for the dignity and freedom of our bodies. "]]></description>
<dc:subject>bodies 2025 dignity freedom housing rent infrastructure wages</dc:subject>
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<item rdf:about="https://www.project-syndicate.org/commentary/ai-will-not-save-higher-education-but-may-destroy-it-by-olivia-guest-and-iris-van-rooij-2025-10">
    <title>AI Is Hollowing Out Higher Education by Olivia Guest &amp; Iris van Rooij - Project Syndicate</title>
    <dc:date>2025-10-24T19:35:53+00:00</dc:date>
    <link>https://www.project-syndicate.org/commentary/ai-will-not-save-higher-education-but-may-destroy-it-by-olivia-guest-and-iris-van-rooij-2025-10</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["While the AI industry claims its models can “think,” “reason,” and “learn,” their supposed achievements rest on marketing hype and stolen intellectual labor. In reality, AI erodes academic freedom, weakens critical reading, and subordinates the pursuit of knowledge to corporate interests."]]></description>
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