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    <title>On Redistribution - by Musa al-Gharbi</title>
    <dc:date>2026-06-26T09:25:27+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Symbolic Capitalists love to take from the rich. We're less reliable about giving to others. It's a significant social problem."]]></description>
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<item rdf:about="https://podcasts.apple.com/us/podcast/pope-leo-xivs-magnifica-humanitas-w-jack-hanson/id1462703434?i=1000773716438">
    <title>Pope Leo XIV's 'Magnifica humanitas' (with Jack Hanson) - Know Your Enemy - Apple Podcasts</title>
    <dc:date>2026-06-26T08:30:11+00:00</dc:date>
    <link>https://podcasts.apple.com/us/podcast/pope-leo-xivs-magnifica-humanitas-w-jack-hanson/id1462703434?i=1000773716438</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[also here:
https://dissentmagazine.org/online_articles/know-your-enemy-pope-leo-xiv-magnifica-humanitas/ ]

"As promised, here is our episode about Pope Leo XIV's recent encyclical, Magnifica humanitas, in which he brings to bear Catholic social teaching on the perils of artificial intelligence and what they reveal about what it really means to be human being. It's a distinctly Augustinian reading of our nature and destiny, marked not just by Leo's attention to our limits as flawed and fallible creatures, but the joy and hope found by living into them—which, finally, becomes his plea to see life from the perspective of the lowly, the downcast, the abandoned. 

To help us explain such a rich document, we had on our friend Jack Hanson, one of the most perceptive American writers on the Catholic Church. We tease out the connections between this Leo's first and encyclical and that of his namesake Leo XIII's Rerum novarum, an intervention on behalf of working people during the industrial and considered the origin of Catholic social teaching; Leo's "Augustinianism"; the encyclical's critique of artificial intelligence and what that has to do with its account of what really makes us human; and more.

Sources:

Pope Leo XIV, Magnifica humanitas, May 15, 2026
https://www.vatican.va/content/leo-xiv/en/encyclicals/documents/20260515-magnifica-humanitas.html

Pope Leo XIII, Rerum Novarum, May 15, 1891
https://www.vatican.va/content/leo-xiii/en/encyclicals/documents/hf_l-xiii_enc_15051891_rerum-novarum.html

Jack Hanson, "A Serious Man: The Militant Mysticism of Charles Péguy," Commonweal, May 3, 2021
https://www.commonwealmagazine.org/serious-man-0

– “The Heresy of Americanism,” The Drift, Jun 10, 2025. 
https://newsletter.thedriftmag.com/p/the-heresy-of-americanism

Michael Oakeshott, "The Tower of Babel" in On History and Other Essays (1983)
https://about.libertyfund.org/books/on-history-and-other-essays/

Reinhold Niebuhr, "The Tower of Babel" in Beyond Tragedy: Essays on the Christian Interpretation of History (1937)
https://books.google.com/books/about/Beyond_Tragedy.html?id=-Y0WAQAAMAAJ

Donna Haraway, “A Cyborg Manifesto,” (1985)
https://warwick.ac.uk/fac/arts/english/currentstudents/undergraduates/modules/fictionnownarrativemediaandtheoryinthe21stcentury/manifestly_haraway_----_a_cyborg_manifesto_science_technology_and_socialist-feminism_in_the_....pdf "]]></description>
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https://www.frontporchrepublic.com/2026/03/meatpackers-barnes-noble-and-wittgenstein/

"Mary C. Tillotson unfolds the wisdom that Rerum Novarum might have for those of us confronting the promises and dangers of AI: “Leo’s goal is not to eradicate poverty, but to grow in love. Tech may be a helpful tool for some of the material challenges involved in helping the poor, but it can never replace a living heart.”"]]]></description>
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    <dc:date>2025-10-13T05:28:57+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["What’s behind Silicon Valley’s sudden obsession with the Antichrist, demons, and apocalypse? Why is Peter Thiel launching a secret four-part lecture series on the Antichrist—and why are figures like Nicole Shanahan calling Burning Man “demonic”?

We pull back the curtain with two heavyweight thinkers:

• Dr. Robert Fuller, author of "Naming the Antichrist: The History of an American Obsession," on how U.S. culture keeps resurrecting the Antichrist meme—and why it turns political debate into a zero-sum holy war.

• Dr. Matthew Fox, renowned theologian and creator of the creation spirituality movement, on how apocalyptic language is being weaponized—and what authentic spirituality asks of us today.

You’ll learn:

What the Bible actually says (and doesn’t) about the “Antichrist.”

How the Antichrist fused with the “Beast” of Revelation in popular imagination.

Why apocalyptic rhetoric moves crowds, fuels polarization, and excuses extremism.

How tech billionaires’ “religious” branding intersects with power, media, and regulation.

Practical ways to de-mystify doomsday talk and re-center ethics, empathy, and democracy."]]></description>
<dc:subject>gilduran nerdreich 2025 peterthiel robertfuller matthewfox bible christianity billionaires nicoleshanahan apocalypse theology ideology politics spirituality extremism religion power media regulation deregulation empathy democracy ethics polarization antichrist darkenlightenment monarchism philosophy rhetoric culture doomsday burningman sanfrancisco siliconvalley demonds devils armageddon erichoffer commonenemy fear fearmongering jackposobiec joshualisec stevebannon genocide dehumanization jdvance richardhofstadter self carlschmitt tribalism accountability hereticon renégirard gretathunberg scapegoating scapegoats reactionaries rightwing farright barackobama 9/11 pandemic covid-19 coronavirus jehovah'switnesses psychology self-interest moralconscience care caring selfishness society responsibility individualism taxes taxation irs greed christ jesus jesuschrist goodsamaritans sermononthemount selflessness generosity worldbuilding fascism justice compassion mimeticdesire order hierachy immortality tescreal tr</dc:subject>
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    <title>Opinion | Jesus Has ‘More to Say Than Any Human Language Can Carry’: A Q&amp;A With Rowan Williams - The New York Times</title>
    <dc:date>2025-06-10T19:39:15+00:00</dc:date>
    <link>https://www.nytimes.com/2025/06/08/opinion/jesus-faith-god-compassion.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The New Atheists ‘Attack a God I Don’t Believe In, Either’: A Q&A With Rowan Williams"

...

"Rowan Williams is among the most important religious thinkers in the world. A theologian, poet, playwright and literary critic, he served as the archbishop of Canterbury from 2002 to 2012. I spoke to Dr. Williams about his journey of faith and doubt, why God allows the innocent to suffer and how to interpret the Bible (and how not to). He talked about the New Atheists and the influence on his theology of Fyodor Dostoyevsky, what makes Jesus such a compelling figure and what it means to pastor people through grief. Dr. Williams also talked about how, for him, the Christian faith is “the perspective that enriches.” Our conversation, which has been lightly edited, is the third in a series of interviews I am doing that explores the world of faith.

1. Dostoyevsky Led the Way

Peter Wehner: Let me start out by asking you to describe your journey of faith. As a young adult, what was the pull toward Christianity for you? Was it primarily intellectual or aesthetic or an appeal to the imagination or some combination of those? Did you experience what C.S. Lewis called “Sehnsucht,” an intense longing and divine spark for something that’s unattainable in this material world?

Rowan Williams: I’d grown up in a Christian environment but not a very intense one. It was really when I was a teenager that it began to speak to me, and it did so largely, to pick up your categories, at the imaginative level. It felt like a larger world to inhabit and at a time when I was discovering more and more about the literary world, about philosophical questioning, about the historical roots of our culture.

All of that seemed to me, as a student, enriching and exciting. But it was also brought alive — and here was my good fortune — through particular people who were very important to me at the time, especially my parish priest, who was a huge influence — encouraging, supportive, giving me the message all the time that there’s room for all that in the life of faith.

When I started as a university student — coming into contact with an awareness of human need and human suffering that I hadn’t quite registered before, meeting homeless people when I was a student in Cambridge, the sense that you needed to have quite a capacious picture of human nature in order to see the dignity and the need — that reinforced my feeling that the faith I’d grown into was something which actually allowed you to engage at depth with people.

Wehner: Is the draw of faith for you now essentially what it was when you were younger?

Williams: It’s probably pretty much what I grew up in, in many ways, which is not to say it’s not changed or developed. It’s certainly been battered and tested in various ways. But when I go back to what I was learning at that time, it’s still that same sense that this is the perspective that enriches. This is the perspective that enlarges.

Wehner: You’re a person of great theological depth, but I imagine, like many people of faith, you’ve struggled at various points with doubt. If so, how has that manifested itself to you?

Williams: Looking back, there have been very few times when I felt what you might call a substantive doubt of the whole thing. You know, “Is any of this true?” It’s much more, “Does any of this make sense where I am?” I’ve always resonated with the person who said, “God exists, but I don’t believe in him,” in the sense that the system’s there, the pattern’s there and it’s compelling. But how much am I actually inhabiting it? How much am I making it my own? How much is it really making sense of where I am? And there have been periods, especially of personal loss and personal awareness of struggle and uncertainty, where it’s been not so much I doubt that God exists but I don’t know whether I’m connecting with what’s there — and I don’t know how to.

Wehner: Those moments, that particular manifestation of doubt, how have you worked your way through that?

Williams: It’s a lot to do with doing the next thing. It’s a lot to do with trying to hold your position, and I don’t mean an intellectual position. I mean holding a place where you are standing firm and doing what you can do. I was very struck as a young man reading the fiction of Iris Murdoch, particularly her novel “The Bell.” At the end of that, you’re faced with a chapter about the experience of somebody who has been intensely involved in religious activity and has just had an absolutely traumatic shock to everything that he believes in and everything he holds dear.

He’s living next door to a convent, and all he can do is to go to Mass every morning. And I thought, “Yes, I see what’s going on there. He’s doing the next thing.” He’s treading water, you might say, but also he knows something can be done — not to keep the darkness at bay but to keep breathing, to keep moving, to keep open to something. I think that sense of wanting to keep open to something is probably quite near the center of what I believe about a spiritual life. You don’t pray or meditate or contemplate in order to get results, exactly.

Wehner: Sometimes doing the next thing is the best thing to do. You wrote a book on Fyodor Dostoyevsky. He’s one of the writers who have meant the most to you, and it’s understandable why. What is it about the work of Dostoyevsky, in particular, that has so impressed you in the context of faith? How has your theology been shaped by him?

Williams: I discovered Dostoyevsky as a teenager and read him fairly intensely as a student and as a graduate student. What struck me most was two things. One is he’s very good at depicting characters who are holy, who are in some sense transparent to the divine and also letting you see that they’re not going to have all the answers. They’re going to be the window that lets the light in. And I thought, “That tells me something about holiness. Don’t look for the leader, the controller, the problem solver. Look for where the light gets in.” In Leonard Cohen’s famous image, the persons who are part of the crack that lets the light in.

Throughout my life I’ve been privileged to see a number of individuals in whom I could say, “Yes, there’s the crack. They’ve let the light in.” They’ve been people of varied accomplishment or status, but the one thing in common is things look different in their light. So that was one thing I learned from Dostoyevsky.

I suppose the other thing was Dostoyevsky’s absolutely relentless commitment to making it as difficult for himself as he possibly could. He says: You want the grounds for atheism? I’ll tell you the grounds for atheism. Let me lay out to you all the good reasons for not believing in God.

Of course, in the famous chapters in “The Brothers Karamazov” where Ivan Karamazov talks about the suffering of children, that’s Dostoyevsky saying: Let me show you. You think you have reason for not believing? I can show even better reasons for not believing. And pushing through that, saying: I’m not going to pretend it’s simpler than it is. And saying at the end of that: I’m not going to pretend to give you an answer. I’m going to give you the fact that love is possible in the middle of this.

The moment of reconciliation, of love, of forgiveness, of acceptance is as real as all the nightmares that he describes. Dostoyevsky, as it were, flings down his pen and says: Well, there you are. You make your choice. The world is full of evidence against love, against reconciliation, against the possibility of a God who holds the world.

The probabilities stack up in a fairly unpromising way, and then a moment happens where the light gets in, where something in the world refuses to be crushed by that.

Nick Cave, the singer and songwriter, with whom I had a long conversation a couple of years ago, spoke about the impact on him of the tragic death of his teenage son. He said his main feeling was not that it made faith harder but that it made faith more imperative: I’m not going to be defeated.

I think there’s something of that in Dostoyevsky, when at the end of that astonishingly painful and difficult section of “The Brothers Karamazov” Alyosha kisses his brother. It’s as if Dostoyevsky is saying: Well, that is as real as any amount of suffering. Make what you will of it. I’m not going to tell you, but there it is.

Wehner: Let me stay on Dostoyevsky for a moment, because, as you said, his indictment of God was so searing in “The Brothers Karamazov” that he wasn’t even confident that he’d adequately refuted it. That raises the issue you touched on, which is theodicy, the effort to resolve the problem of evil with the existence of an all-powerful and all-benevolent God. You touched on this in your answer, but I want to home in on it a little bit more. What is Dostoevsky’s response to suffering? If I understand you right and if I’ve read Dostoyevsky correctly, the answer is not philosophical or theological. It’s primarily love. How would you respond to people who ask this ancient question: Why does a good God allow the innocent, the children, to suffer?
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Williams: The question I want to ask in reply — though, of course, I can’t ask it in quite these terms if somebody is actually in the middle of suffering — is: What would a satisfactory answer to that look like? What would our lives be like if I could say, “I’ll tell you exactly why your child died. I’ll tell you exactly why you suffered that terrible accident. I’ll tell you exactly why people are dying daily in Ukraine and Gaza and Congo. I can tell you, and it’ll all be clear, and you won’t have to worry about it any longer.”

What would that feel like? When people say they want an answer, it’s not that kind of answer they’re really looking for. I don’t know entirely what to make of that. But whenever people say, “Have you got an answer?” I say, “Do you really want that kind of answer?” Imagine the bereaved mother turns up at the parsonage door and says, “Why should my child die?” And you say, “Because of this, this and this. Satisfied? See you next week.”

No, that’s not it. And what is “it”? I don’t entirely know, except that people live with these horrors. People make personal sense of them. People are sometimes opened up by them to depths they hadn’t expected. That’s, again, as Dostoyevsky would say, it’s as much a part of the fabric of the world as anything else.

The other dimension was that he’s always nudging us to ask, “You talk about suffering. So what’s your complicity in this?”

He invites you to understand that you are part of the problem. You’re part of what tangles and embroils the world more and more in injustice and suffering. Just step up to that and say, “Yes, I’m part of this. I’m responsible. I’m answerable for the neighbor.” We’re not just talking about love in a vague and general way, but as he put it and as the great Dorothy Day liked to quote, this is a “harsh and dreadful love.” This is asking something really quite frightening of you, that you understand your solidarity in this.

Wehner: I imagine what some people might ask, what Ivan Karamazov might ask, isn’t simply, “Tell me the reason that this happened.” It might be, “Why did you allow it to happen in the first place?”

Williams: Of course. It essentially has to do with the basic question of why there is anything other than God. Because anything other than God is going to be, in some ways, unstable, in some ways flawed. If God made the perfect, God would make another God. So why does God invest in what isn’t God? And not being God, I don’t have a very clear sense of the answer to that, nor do any of us.

2. The Purpose of God’s Elusiveness

Wehner: Why would God deny tangible assurances — empirical and nearly incontestable proofs — to those whom he loves and who desperately cry out for it?

Williams: It’s not that God is deliberately making things difficult but that God is God. God is not a thing among other things. God is not an item in the world, and God is not a response to our mail order form. He doesn’t simply slot into what we think is intelligible or manageable. God is the infinite, unmanageable, unconditioned context of all that we are and we do, and so it’s not entirely surprising if we can’t boil that down into something we can manage. That’s why, of course, in Hebrew Scripture, when the people of Israel gather at Mount Sinai, the mountain is covered with cloud and fire, and God says to Moses: Keep your distance. I’m sorry. This is how I am. You’re not going to boil me down to something that’s manageable.

There’s always an innate depth, inaccessibility, unmanageability about this, and at times that comes home to us with enormous force when we would like there to be a simple answer — part of the burden of what Old and New Testaments alike say: Be careful of idolatry. You’re always prone to making a God you can manage.

That’s what idolatry boils down to. You can make that manageable God in any number of forms. You can make it in religious forms. You could make it in economic and social forms. Just be very conscious that, as the Lord says to Moses, “You shall have no other gods before me.” Don’t go putting in his place something which is a pseudo-God.

When you’ve got all that going on in the background, then it does seem to me that there’s always going to be that elusiveness, that “something around the corner of your vision” quality about God. At the same time you are talking about this elusive and unmanageable, unimaginable God there have been lives and signs and nudges and hints everywhere you look. In the work of some great mystical writer like St. John of the Cross you have that sense that at one and the same time, there’s nowhere you can pin God down in the world and there’s nowhere where God isn’t. And you are always poised on the knife edge.

Reinforcing that, look at the basic story of Christian faith, the story of Jesus Christ, and you see that Jesus himself, as he moves toward his death, stares into the darkness and says: Well, can’t you do something to stop this? “Let this cup pass from me.” On the cross he asks, “Why have you abandoned me?” And those things have always been profoundly difficult for Christians to get their mind around but also profoundly important in helping us see that Jesus’ humanity is real. It’s as three-dimensional as ours. And also, when we feel those dark moments of rebellion, we’re not alone. Those words have been spoken by the son of God himself, so don’t be too surprised. As St. John of the Cross says in one of his works: Don’t imagine that God is going to make things so much easier for you than they were for Jesus.

Wehner: It sounds like what you’re saying is God is elusive but deeply present.

Williams: Deeply present, yes. Absolutely that, and I love the Jewish image of the divine glory, the Shekinah, being present everywhere in the world but present as if it were a beggar in the street, as if scattered, exiled, obscure. Yet around every corner is this presence, this insistent reminder.

Wehner: Early in my Christian journey, I was struck by the exchange that Jesus had with Thomas, when Jesus told Thomas, after Thomas asked for evidence, “Blessed are those who haven’t seen and believed.” I thought, “Now, why is that? Why would it be better to believe not having seen?” I was never fully able to answer that question, but I came to understand that there was something in the nature of faith that was important to God, that Kierkegaard’s leap of faith meant something to him.

Williams: It’s a real theme in St. John’s Gospel, isn’t it? Because it’s not only the story of St. Thomas but also earlier on, at the Last Supper, when Jesus says, “It is expedient for you that I go away,” as if Jesus is saying, “If I stay around, it’ll be all too easy for you to be comfortable with the assurance of the love of God and the healing power of God that I have embodied for you. But actually, for you to be open to the full range and depth of what God is going to give through the life of the Holy Spirit, then you’ve got to let go of having me around as a best friend. It’s more than that.”

“The point of my going away is that immeasurably more will open up. If I don’t go, the Holy Spirit won’t come,” says Jesus, in effect. “If you cling to me as a human friend, a warm presence, that’s not it.” There’s a joy and a fullness beyond that.

That’s the good news. The bad news is that in order to open up to that fullness, you’ve got to let go of pretty well everything you think makes you feel better, which is why Christian spirituality has a very complicated relationship to joy and fulfillment. It’s all about joy and fulfillment, and it’s all about the fact that joy and fulfillment, if they’re real, if they’re durable, cost you.

Wehner: You’ve debated some of the most prominent New Atheists, as they were referred to some 15 years ago. One of them is the evolutionary biologist Richard Dawkins. What do you think they might have missed in their understanding of faith or of God?

Williams: It’s been an interesting experience, being in debate with Richard, with others like A.C. Grayling and Philip Pullman. I always learn from those encounters, and I have respect and affection for them. I think what’s missing sometimes is precisely that sense that when we talk about God, we’re not just talking about a thing or a person, in the sense of an individual. As a Christian, I believe in God as Trinity. I believe in God as an interweaving of personal agencies, the love and mutuality of what we call the Father, the Son and the Holy Spirit. In that sense, I’m not saying I believe in an impersonal God. Far from it.

But very often the God who’s being attacked and questioned by the Dawkinses and the Graylings and the Pullmans of this world is a God I don’t believe in, either: an individual who sits in the remote parts of the universe and treats the rest of the universe as an intriguing hobby for himself, rather than the God who is much more like the ocean that soaks through everything that is and yet is infinitely beyond it.

I found recently in the work of a 17th-century Welsh Catholic writer, Augustine Baker, a wonderful image: that the soul without God, the soul cut off from God, is like a whale stuck in a pond. It longs for the ocean, he said. It can’t be in the depths where it belongs. Now, I don’t hear very much of that sense in the New Atheists. They come up with all sorts of very neat and, as far as they go, perfectly rational arguments about how difficult it is to believe in some chap out there in midspace.

I want to say, “Well, yeah. I have no interest in a chap out there in outer space, none at all.” But I am quite interested in what the infinite, unconditioned life of generosity is within which I and everything else live. And I have every interest in the story of how that life astonishingly comes to fruition in the middle of our history in the life of Jesus. Now, that’s something I do think I can spend my life thinking and praying about and something that transfigures the horizons in which we live.

So the old chestnut about talking about the existence of God is like saying, “Well, there’s a chocolate teapot infinitely circling the earth, and it happens to be invisible and intangible and incapable of offering any evidence at all for its presence, and I still believe in it.” Well, no. Open a page of St. Augustine or George Herbert or T.S. Eliot or Dostoyevsky, and chocolate teapot doesn’t quite do the work there.

Wehner: It sounds like you reject the God of the New Atheists but your God is not their God.

Williams: Indeed, and there’s a very interesting paper by a French writer, Olivier Clément. He was a convert to Russian Orthodoxy, and back in the late ’60s he wrote a very interesting essay called “Purification by Atheism,” in which he said, long before the age of Dawkins and the others: When people talk about the death of God, when people talk about the impossibility of belief, one thing we might say in response is, “Well, thank God, you’ve been delivered from a particular kind of idolatry in mythology. Thank God, you’ve broken through the chocolate teapot level and realized that it’s much more exciting than that.”

Wehner: Let me ask you an interpretive question related to Christianity. How would you recommend Christians think about situations in which they’re convinced the Bible is teaching something that their moral conscience would otherwise say is horrifying? For example, the slaughter of the Canaanites, including children and other innocents, or God predestining people before time to eternal conscious torment.

Many American evangelicals argue that our moral consciences are fundamentally flawed and often unreliable and therefore we have to let the Bible shape our moral consciences rather than the other way around. Their view, as I understand it, is 1) the Bible, inerrant and infallible, clearly teaches these things and 2) human beings are in no position to question any action of God. They’d much rather have God’s revelation — or what they believe to be God’s revelation — be the source of what they consider to be true and good. They don’t want to rely on human logic or moral intuition, even if God’s revelation seems to endorse genocide or God creating individuals predestined to experience unceasing agony. What problem, if any, do you see with this fairly widely accepted approach to the Bible and moral reasoning?

Williams: I’m familiar with the approach, and I’ve come across it in parts of my own church from time to time. The problem that strikes me is that it takes the Bible completely out of any sort of human context, as if the Bible had fallen from heaven as a self-contained unit, as if it were exactly like what the Quran claims to be. But the Quran, of course, is radically different. The Quran was composed in one short period and proclaims itself to be direct revelation. The Bible doesn’t seem to work like that. The Bible is the accumulation of what you might call the interaction of God with a succession of human societies.

Within the Bible itself, you have little bits that are in tension with one another. To take one of my favorite examples: You have God apparently telling Elisha to go and anoint a new king for Israel, Jehu, and to overthrow the dynasty of Ahab, and there’s a blood bath that follows. And then, at the beginning of the book of Hosea, a century or so after that, you have a statement essentially that that blood bath was an offense in the eyes of God.

So you have already — and this is the really important thing — you have the self-critical element within Scripture. The one thing you don’t have is a revelation you can grasp hold of and say, “Now I can weaponize this against whoever I choose.”

Now, that means if you read the Bible as it stands — literally, if you like — what you have is a painful, protracted conversation on who the God is that is engaging with you. There are moments where you will draw radically mistaken conclusions from that.

There are also moments where you can see a continuity you hadn’t expected. I love the idea that the Book of Ruth was written as a pushback against an excessively exclusive racial policy in the Judaism of the postexilic period, where somebody said: All right. You may be very unhappy with the Jews returning from exile and marrying the people of the land. But don’t forget that King David’s great-grandmother was a Moabite.

Even within the New Testament, you can see the gradual emergence of a recognition that this new community doesn’t work by quite the same standards and quite the same protocols as the Jewish world. It’s continuous, but it’s also fresh. What does that mean? You have sometimes the painfully difficult language of antisemitic hatred that appears in pages of the New Testament. At the same time, you have in St. Paul the clear affirmation: Well, I’m proud to be Jewish, and the future of the world is somehow connected with the history that begins with Jews, and don’t forget it.

So a process is always going on, a lively exchange, a discovery over time. Now, I think that is how to read the Bible literally, and I think that is quite consistent with saying the Bible is the Word of God, in the sense that the Bible tells us what God needs us to know. And looked at as a whole, it says what we need to know is that we are made freely by God, in God’s image. That we are from the very first moment of being made in God’s image also capable of an almighty train crash of misunderstanding and misrepresentation. Our massive misinterpretation of who God is and what God is up to doesn’t frustrate the purpose of God. God is faithful. Any Jew would say that. A Christian would add that faithfulness is embodied once and for all in the event where the worst thing possible is done to the incarnate representative of God and God is not defeated by it — the cross and the Resurrection.

Now, I think that gives you quite a bit to go on, and I think it does indeed shape a moral perspective on things. What it doesn’t do is say anything and everything that is described in Scripture as good must be accepted as good and anything that Scripture describes as bad has to be accepted as bad — never mind the context, never mind the place it holds the unfolding story that I’ve mentioned. I just don’t think it can be quite that simple.

That’s not putting our values or our principles in the place of the will of God. It’s much more saying: Let the whole of that story shape my principles and my vision. Because when that happens, I don’t see that it’s consistent to believe in a God who deliberately endorses genocide, a God who deliberately creates people for damnation. Is that the God who is at work in the story of faithfulness, the story of a constant radical reclaiming of the human world through compassion and absolution, the God of Jesus?

So, yes, I think the idea that we just park our instinctive moral reactions and accept what the Bible says is a travesty. And I would use that strong a word, because of course, our moral instincts are faulty, but they’re faulty because they are self-protective, self-serving, idolatrous, short term, based on fictional views of who we are and what we are. Yes, they’re faulty in all sorts of ways. But when I say I can’t imagine God commanding genocide, then my inability to believe that God commands genocide is precisely not a failing to do with my selfishness or my idolatry. I think it’s the beginnings of a sense of where the true God is at work and where he isn’t.

So I want us to read the Bible again and again. I want us to read it literally and closely and intensely and prayerfully and to read it as a whole and not just to say, “It’s a sort of monolithic block.” It’s much more interesting, much more challenging, much more transformative if we can get into the conversation that the Bible embodies.

Wehner: It sounds like what you’re saying is that the Bible is both the Word of God and a dialectic and that God has invited human beings into the process in an intimate way beyond simply being transcribers.

Williams: Absolutely, yes. Because of course, if you say that the whole of the Bible is the Word of God, then you are saying that, for example, the passionate protests against God that you find in the Book of Job are the Word of God. That the Psalms — where the psalmist says: Where are you? What are you doing? I can’t come to you. Are you deaf? — that’s the Word of God. The words of protest and pushback against God, that’s also what God wants you to know. He wants us to hear: It’s all right to express that anguish and frustration. Don’t panic. I’m not going to go away because you shout at me.

3. The Jesus Who Never Stops Asking Questions

Wehner: The theologian David Bentley Hart said that he finds Jesus to be “infinitely compelling.” Hart says he finds the Christian religion is “a dogmatic and institutional reality” secondary and even marginal to his faith. It’s the person of Jesus, “the presence of God in time,” he finds impossible to abandon. I wonder if you could talk about what aspects of Jesus you might find infinitely compelling.

Williams: Let’s begin with Jesus as a storyteller. One of the things that people seem to have remembered about Jesus is that he told extremely good stories and stories which left you with an enormous agenda of self-discovery. So with the great classical stories like the good Samaritan and the prodigal son, you are left not with a neat answer to the question. You are left with a question to you: Who do you identify with? Where do you stand in this? And what are you going to do? Are you going to be the sort of person who resents the generosity shown to another, like the elder brother in the prodigal son? Are you going to be the sort of person who finds a good religious excuse for not crossing the road to attend to suffering?

So the first thing that strikes me is that the compelling distinctiveness of Jesus has a great deal to do with the stream of powerful, disturbing stories which put you on the spot, which make you ask: So who am I? Where am I? And do I know who I am yet?

The second thing is — it’s an odd thing to say about the figure of Jesus in the Gospels, but I’ve always been struck by it — from time to time there’s a deep impatience in Jesus: How can I make this clear to you? You’re an unfaithful generation. He bursts out in exasperation at the disciples. Do you understand nothing? Even in exasperation of the crowds. Jesus said: You’re all looking for miracles.

In a strange way, I feel that’s a rather compelling aspect of the story of Jesus. There’s more going on in him than he can express, and sometimes it kind of bursts out. And when I think of what the divinity of Jesus means in that context, one of the signs of it is that feeling he’s got more to say than human language can carry. As he says in St. John’s Gospel, “I have many things to say to you, but you cannot bear them now.”

And it’s almost as if Jesus goes to the cross saying: The only way of telling you what the love of God is like is to absorb this monumental violent injustice and show you that God is not crushed by it.

Not words but the act of redemptive self-giving. The image I’ve sometimes used, especially with St. Mark’s Gospel, is it’s almost as if you’re looking at a Jesus who stands at the mouth of an enormous dark cave. Behind is a mystery you can’t get at and express. He’s trying to tell you something about it, and it doesn’t always come through. But it comes through finally in the act and the suffering rather than in the words. And that I’m completely compelled and haunted by.

But on top of that, the more obvious things — the instinctive compassion for the rejected and the forgotten — and the deeper tension when people come for healing and Jesus turns to them and says: So what do you want me to do? You have to say it. You have to tell me. It’s as if he’s saying: Step out. Let me know where the pain is. Let me into that.

I find it so deeply moving that he doesn’t wave a wand. He attends. He spends the time. And of course, famously in the story of the woman taken in adultery where he, in effect, enacts an enormous joke. Addressing professional teachers of the law, you could paraphrase his response: So you are very keen to uphold the standards of the law, right? You’re clear the law says such behavior is sin. So fine, go ahead. If you’re confident that you deserve better from God than this person does, just go ahead. I’ll watch.

And that profoundly convincing and compelling moment when nobody quite has the nerve to say: I deserve a reward from God. And they all drift away. You have that almost comical moment where Jesus looks up from doodling on the ground in the dust and says: Oh, have they all gone? It’s one of those moments which to my mind just shines through with a sense of the eyewitness recollection of something very, very unusual.

Wehner: You mentioned Jesus entering into the pain of others. I want to ask a question about Rowan Williams entering into the pain of others. You’re a renowned scholar, but you’re also known as a man with a pastor’s heart. So I want to ask you this: When you’ve pastored people in the midst of grief — a terminal diagnosis, the death of a dream, the death of a child — what have you found is most helpful for them to receive from you? Is it something you say? Some perspective you can offer? Or perhaps it’s mainly your presence, listening to them, weeping with them, reassuring them, even giving them the space to rage at God. So what does it mean for you to be a minister of the Gospel in those moments?

Williams: The main thing is always accompaniment. You’re not there to answer questions at the theoretical level. You are there to try to embody the God who is not going away. And that does mean sometimes sticking through times when people rage not only against God but against the church, against you personally. And the challenge is: Can you take a deep breath and absorb that as some kind of sign that God is not to be written out of this encounter, this event, and God will not turn his back?

And that’s hard. It’s hard in individual pastoral terms at times because you’d quite like people to go away saying, “Oh, he was so helpful.” And when people say, as occasionally they do, “Well, that’s no help to me at all,” you just have to digest that.

But it’s also something about the church, isn’t it? Because people rage at the church, and I don’t blame them. They rage about its history of exclusion of various kinds of people. They rage about its record on child abuse. They rage about its wealth, its indifference, all sorts of things. And here am I, ordained in the church. So I’m part of that system against which they’re raging. And it’s not part of my job to say, “Oh, it’s not as bad as you think,” but to say, “Yep, it’s pretty bad. And the only thing I can tell you is that we’re still here not because we’re succeeding but because God is present.”

What the church does is not to point to itself as an example of impeccable behavior and triumph and success but to point to the faithfulness of God who won’t let go of even this very unpromising human material. So all of that somehow comes into this business of accompanying, accepting the pain and the anger and trying not to be crushed by it.

Wehner: That’s very moving.

If faith was not a part of your life, how would Rowan Williams be different? And I mean as a person, not vocationally, what part of you that is essential to who you are would be missing? And would the world be less enchanting to you without your faith?

Williams: I certainly believe that the world would be less exciting without my faith. I’ve been blessed with so many examples of people whose faith has, as I said right at the beginning, enlarged and enriched what I see and what I sense.

But what would be different about me? The main thing that came to my mind was I think I’m very much a perfectionist, in the sense that I like to think that I’m doing well, that I can polish my image successfully. And I can be very unforgiving of myself when I get that wrong.

And I think, without faith, that would have made my life even less edifying than it is. I’d have been trapped in that mixture of self-punishing and self-aggrandizing that is so easy to slip into. I aim at a polished self-image, and at the same time, I’m brutally unforgiving of myself if that doesn’t work and unforgiving of others who make it difficult for me.

There are personalities around us, even in some very high places, who seem to be trapped in something of that kind of hall of mirrors. And I guess I would be much more trapped in that without faith, with how to manage the reality of failure, the reality of having to start again, the reality of knowing one’s limitations, the reality of needing to be forgiven.

Wehner: When people have asked me about faith, I’ve said it’s almost as if you’re dropping food coloring into water. It changes everything. It’s not compartmentalized. Over time you may not even be aware how you’re different. So when you think of the question “How would I be different without my faith?” in some respects you think very little would be different, and in other respects you think everything would be different.

Williams: Everything would be different. Yes, that’s right. That’s right.

Wehner: It’s the prism, I think, through which people of faith see things.

Williams: Interesting, isn’t it? That we turn to these images of life in the water, like the whale in the pond once again. Everything’s different if the whale is in the ocean.

Wehner: When you think about your vast work over the course of your life, which traverses so many disciplines and genres, what are the unifying themes? What are some of the things you’ve most wanted to convey to others?

Williams: What I’ve most wanted to convey, I suppose, is that sense of the enrichment just around the corner of your vision, the perspective of that eternally overflowing source of love and mercy and how that lights up everything. I’d like people to see the world afresh. I suppose that’s why my other vocation, if you like, as a poet, has come in there. And I see what I do as a poet and what I do as a theologian or a preacher as absolutely bound up. I’ve been — I still am, to some extent — an academic theologian. I preach regularly. I write poems. They’re all about this new landscape, trying to get people into a new landscape. And if anything that I’ve said or done has somehow kept the door open to the depth and the richness of that new landscape, then I might not have been wasting my time.

Wehner: Well, you’ve helped a lot of people keep a lot of doors open through your life and ministry. So thanks for doing that, and thanks for doing the interview. It was moving and enlightening — and helpful to me on a personal level.

Williams: Thank you very much."]]></description>
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    <title>Fratelli tutti (3 October 2020) | Francis</title>
    <dc:date>2024-11-06T01:47:43+00:00</dc:date>
    <link>https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>fratellitutti popefrancis 2020 borders globalization encyclicals friendship solidarity kinship memory peace kindness culture society religion violence christianity identity war deathpenalty forgiveness conflict truth acknowledgement consensus togetherness fruitfulness politics love integration unity generosity power liberalism popularism local jorgemariobergoglio jorgebergoglio</dc:subject>
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<item rdf:about="https://oaklandgardenclub.substack.com/p/soviet-pomegranates">
    <title>Soviet Pomegranates - by Alexis Madrigal</title>
    <dc:date>2024-08-12T03:28:20+00:00</dc:date>
    <link>https://oaklandgardenclub.substack.com/p/soviet-pomegranates</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["and the rest of the 20th century"
]]></description>
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<item rdf:about="https://press.princeton.edu/books/paperback/9780691088136/the-enchantment-of-modern-life">
    <title>The Enchantment of Modern Life, by Jane Bennett (2001) | Princeton University Press</title>
    <dc:date>2024-02-10T20:42:58+00:00</dc:date>
    <link>https://press.princeton.edu/books/paperback/9780691088136/the-enchantment-of-modern-life</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["It is a commonplace that the modern world cannot be experienced as enchanted—that the very concept of enchantment belongs to past ages of superstition. Jane Bennett challenges that view. She seeks to rehabilitate enchantment, showing not only how it is still possible to experience genuine wonder, but how such experience is crucial to motivating ethical behavior. A creative blend of political theory, philosophy, and literary studies, this book is a powerful and innovative contribution to an emerging interdisciplinary conversation about the deep connections between ethics, aesthetics, and politics.


As Bennett describes it, enchantment is a sense of openness to the unusual, the captivating, and the disturbing in everyday life. She guides us through a wide and often surprising range of sources of enchantment, showing that we can still find enchantment in nature, for example, but also in such unexpected places as modern technology, advertising, and even bureaucracy. She then explains how everyday moments of enchantment can be cultivated to build an ethics of generosity, stimulating the emotional energy and honing the perceptual refinement necessary to follow moral codes. Throughout, Bennett draws on thinkers and writers as diverse as Kant, Schiller, Thoreau, Kafka, Marx, Weber, Adorno, and Deleuze. With its range and daring, The Enchantment of Modern Life is a provocative challenge to the centuries-old ”narrative of disenchantment,” one that presents a new ”alter-tale” that discloses our profound attachment to the human and nonhuman world."

[via:
https://theconvivialsociety.substack.com/p/vision-con 

contents (.PDF):
https://www.are.na/block/26263170 ]]]></description>
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<item rdf:about="https://unherd.com/2023/09/burning-man-is-a-capitalist-lie/">
    <title>Burning Man is a capitalist lie - UnHerd</title>
    <dc:date>2023-09-07T18:05:55+00:00</dc:date>
    <link>https://unherd.com/2023/09/burning-man-is-a-capitalist-lie/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Marie Antoinette probably never said “Let them eat cake”. But she did provoke popular fury by building a model peasant village at Versailles, where she would retire to escape the pressures and opulence of court life, and even sometimes dress up as a milkmaid for picnics or parties.

If the 21st century has an aristocracy on a par with that of Versailles, it is surely the Silicon Valley tech elite. And their equivalent of Marie Antoinette’s toy farm is Burning Man: a utopian week-long summer festival in the Nevada Desert, whose culture captures a distinctive West Coast liberal ideal — and which is, in the modern context, every bit as artificial and tone-deaf as le hameau de la Reine.

Last week, torrential rain transformed Burning Man from Mad-Max-meets-Magic-Roundabout party week to a dystopian-looking mud-pan filled with three-eyed “dinosaur shrimp”. The downpour, and resulting delay in campers being permitted to leave, spawned a host of increasingly baroque rumours, including an online effort (complete with fake CDC notices) to persuade the world of an ebola outbreak.

Photos from summer festivals are a staple of the silly-season news cycle. But I doubt many images from Reading Festival make the LA Times. Burning Man, meanwhile, is an object of fascination well beyond the Land of the Free, thanks to the paradoxical quality of the American empire.

This nation has done more than any other, from Woodrow Wilson on, to enshrine the notion of “national self-determination” in international law and parlance, while also evacuating other nations and cultures of their culturally distinct lifeways and replacing them with American ones. Having terraformed many nominally non-American nations with American practices and ideals, inevitably the elites from whom this terraforming emanates have also become influential well beyond America’s nominal boundaries.

In the 20th century, this phenomenon was largely confined to Hollywood and the music industry. More recently, though, the cultural centre of gravity has drifted toward Silicon Valley’s tech elite: a group heavily represented at Burning Man. And the schadenfreude that’s accompanied this year’s Burning Man rumour-mongering speaks to a growing ambivalence both about this elite, about the culture machine they command, and about the American promise it mythologises and enacts: the fantasy of perfect individual freedom, on a blank cultural slate, underwritten by universal material abundance.

It’s two decades since my own Burning Man experience, but it was eye-opening both for what it made possible, and what it took to get there. The festival itself is very bonkers and very liberal: the two governing rules that I can recall are “no commerce” and “no spectators”. That is, if something exchanges hands it must be as a gift, or a barter trade; meanwhile, in social terms, pretty much the only rule is that it is not done to laugh and point at what people are doing, however weird that is. Join in, or move on.

There is a lot of installation art, a lot of sex, a lot of drugs and music and fancy dress. I don’t remember much of what I did in Black Rock City, but I do remember the cumulative atmosphere created by these constraints: a bewitching, enchanted sense of openness, serendipity, and infinite possibility. In this sense, it’s a perfect expression of the American progressive ideal: a world of abundance where everyone can do what they do in an atmosphere of welcome, affirmation and (if you desire it) mutual support, but in which everyone is always free to exit any scenario, at any time.

And like that progressive dream, sustaining Black Rock City requires considerable material effort under the bonnet: an effort that, by and large, doesn’t conform to the same high-minded morals. Sometimes described as an experiment in “radical self-sufficiency”, Burning Man is perhaps more accurately an experiment in creating a radical post-scarcity society by having done all your shopping ahead of time.

The “playa” where the event takes place has no shelter, no water, and no greenery. Nothing is left there between festivals, meaning all infrastructure a temporary, hauled in and assembled for the purpose. Depending on your actual bank balance, this means after the $575 ticket price you must buy or rent everything you need for an encampment, band together with friends, or at minimum raise the funds needed for membership in one of the annual larger pre-existing themed camps. You must pre-load with food, water and shelter. Plus you’ll have more fun if you also take trinkets and treats for barter, fun costumes to wear, drugs, and perhaps a bicycle to get around. All this is then hauled out onto the ring-fenced blank slate of a dry Nevada lake-bed, so festival-goers can enjoy a magical, week-long experience of life without buying or selling.

In other words: all this gift-economy joy is enabled by participation in the regular cut-throat capitalist one. And enjoying it at all is predicated on having enough surplus resource in your life that you can afford to blow at least a few grand on contributing to a colossal, ephemeral simulacrum of no longer needing money at all. And if you can afford to set aside the chunk of change required to resource yourself for a week-long extreme-climate self-catering fancy dress party, chances are you aren’t living hand-to-mouth. It is, in other words, very much a Marie Antoinette toy farm.

I unironically loved my Burn. The festival’s paradoxical blend of brutal desert conditions and stranger generosity, hedonism and survivalism, communitarian friendliness and radical individualism, felt (and still feels) like distilled essence of a liberal cultural ideal present in some form wherever the American cultural empire extends its influence. But I also remember finding the experience dizzying, not least because I went straight to Black Rock City from a whistle-stop tour of a great many parts of the United States for whom similar conditions obtain — just without the option to go home afterwards.

I had decided, that summer, that interrailing round Europe was too tame, and so I was going to do the American equivalent instead: a Greyhound bus tour. Greyhound is probably the closest America gets to genuinely affordable trans-continental public transport: a network of buses between major cities, not just on the coast but also spanning the “flyover states”, as coastal Americans disdainfully describe their country’s interior, including innumerable stops in the middle of nowhere. If you buy a time-limited ticket, you can get on and off as much as you like during that time. I stopped in a lot of one-horse towns and on the lengthy, cramped bus journeys themselves sat next to a lot of the type of Americans you’re never likely to find at Burning Man: drifters, recovering addicts and a hefty sprinkling of the genuinely crazy.

Whenever I recount this experience to coastal Americans, they look shocked that I survived at all. But my main recollection of the company I kept on those interminable and often noisome bus rides was friendliness, eccentricity, bizarre clothing, and generosity alike with their life stories and sometimes limited resources. Not a million miles, in other words, from the temporary citizens of Black Rock City. Meanwhile, outside the buses, the dustiness and jerry-rigged quality of architecture in many of the one-horse towns where Greyhound buses lay over bore more than a passing resemblance to that festival’s temporary infrastructure.

The main difference between the two was that for denizens of Black Rock City, there’s an outside to the experience of hardship and scarcity. The Google multimillionaires who helicopter into Nevada for a week of self-expression and gift economy against the (usually) arid backdrop of a dusty lakebed enact a crystallised essence the American civilisation’s founding myth of abundance manifested ex nihilo and brought into being through resourcefulness and creativity. But in truth they’re play-acting at the ideal, having pre-resourced that resourcefulness and creativity via a much more cut-throat reality of material competition in which there are, unlike in Black Rock City, winners and losers.

And unlike their fellow-countrymen in the “flyover states” — the losers, in fact, in the real economy that enables the Burning Man fantasy one — most of Black Rock City’s citizens have the option at any time to pull the ripcord, and exit desert survivalism and gift economies for an air-conditioned condo in some of the world’s most expensive postcodes. Unlike those who inhabit that scarcity all the time, they can enjoy the generosity and camaraderie that comes with scarce resources, safe in the knowledge that they have largely foreclosed the risk of genuine material suffering or interpersonal violence that so often accompanies real scarcity.

My own Burn, and the flyover-state tour that preceded it, happened before widespread fentanyl abuse blighted the American interior. The period since my visit has also seen the Great Crash, and widening income inequality. It’s a safe bet that in the intervening period the contrast has only grown starker, between those in the Land of the Free who can afford to play at trying to flourish in a world of scarcity, and those for whom that’s just everyday life.

No wonder, then, that public reaction to the prospect of Black Rock City experiencing even a temporary blip of real as opposed to opt-in material hardship held a vindictive edge. Had photos percolated out of Versailles of Marie Antoinette stuck in manure, forced to milk actual cows even for a few days, perhaps her subjects might have enjoyed a similar frisson."]]></description>
<dc:subject>2023 maryharrington burningman capitalism economics gifteconomy liberalism individualism techelite siliconvalley generosity survivalism blackrockcity hardship scarcity us civilization society inequality incomeinequality marieantoinette</dc:subject>
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    <title>The Yale Review | Elleza Kelley: &quot;Ordinary Allurements&quot;: Christina Sharpe’s reading lessons</title>
    <dc:date>2023-06-13T20:34:36+00:00</dc:date>
    <link>https://yalereview.org/article/elleza-kelley-ordinary-allurements</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Black writing, from W.E.B. Du Bois to John Keene, is full of rebellious paratexts rearing up from the margins and backs of books—epigraphs, footnotes, endnotes, indexes, and appendices that subvert, interject, and critique. These para­texts echo black inhabitations of space: they refuse to be subor­dinated. Epigraphs become musical notation; glossaries invoke spirits; appendices map other worlds. In Édouard Glissant’s 1989 Caribbean Discourse, a single footnote upends the entire forma­tion of the West: “The West is not in the West,” it declares from the subterranean depths of the page. “It is a project, not a place.” Across the smooth surface of the master narratives to which they are keyed, black notes disturb and disarrange.

For writer and professor Christina Sharpe, these eruptive oper­ations tell us what it is to live “life under these brutal regimes.” Her new book, Ordinary Notes, is structured as a series of 248 numbered reflections of varying lengths, collected for the reader like a handful of gems—or, as Gwendolyn Brooks’s Maud Martha describes dan­delions, “jewels for everyday” and “ordinary allurements.” Sharpe gathers many threads across these notes, moving freely among subjects and methods. Archival photographs, contemporary art­works, public memorials, and news clippings intermingle with sto­ries of Sharpe’s childhood and family, creating new arrangements for thinking about black living and dying. Sharpe’s notes are less invested in mounting a singular, unified argument than in offering lessons in attentiveness. They are a vehicle for the preservation and transmission of “beauty’s knowledge.” I am reminded of the image that concludes Brent Hayes Edwards’s essay “Evidence”: Zora Neale Hurston passing into her reader’s care an emptied “brown bag of miscellany” and “the jumble it held.” “You take this, emptied out, strewn and scattered,” Edwards writes. “What do you find in the pieces?” If Sharpe’s previous books, Monstrous Intimacies: Making Post-Slavery Subjects and In the Wake: On Blackness and Being, theo­rized the ongoingness of antiblack violence and its attendant grief, Ordinary Notes wonders what we do with that grief.

Above all, Sharpe asks us to become better readers, moti­vated not by extraction and violence, but by regard and tender­ness. Practices of reading form the book’s infrastructure. Many of Sharpe’s notes document her childhood love of literature, which developed under the care of her mother, Ida Wright Sharpe, to whom Ordinary Notes is dedicated. What begins as a survival tactic—sustaining Sharpe through racial violences, big and small, growing up in Wayne, Pennsylvania and attending a majority-white Catholic school—evolves into a theory of reading that dis­rupts antiblackness, which Sharpe characterized in In the Wake as the “weather,” the “totality of our environments.” “The reading life, the beauty-filled one,” she writes in Ordinary Notes, “was central to the livable internal life my mother tried to carve out for us and to equip us to make for ourselves.” Her mother’s lessons in “the read­ing life” were aesthetic lessons, reaching beyond text: “This atten­tion to a Black aesthetic made me: moved me from the windowsill to the world.” In this way, the book’s notes might function in turn as reading lessons imparted by Sharpe, illuminating the power of narrative to make and unmake worlds.

This reading practice is key to what is perhaps the book’s most significant intervention: its form, which not only generatively extends Sharpe’s claims but also offers (and authorizes) new meth­ods for doing scholarship. Ordinary Notes is a big book full of small gestures. No note is more than a few pages long; many notes are a single sentence, each taking up its own page. This means the book, though imposing in size, is full of white space. Sharpe converts the reader’s own modes of engagement, compelling us to zoom in as if on a poem, loop back as if circling a sculpture, slow down as if studying scripture. In the seemingly excessive margins, we find a place to breathe and rest. Formal errancy has always offered writ­ers a way to conjoin theory and method in the study of black life, which is always more, and other, than academic study. Here, per­haps, as Toni Morrison writes about Faulkner’s Absalom! Absalom!, “the structure is the argument.”

Sharpe invites us to read Ordinary Notes in this longer tradi­tion of black assemblage and assembly. When she writes, “Roy DeCarava’s The Sound I Saw, a book of photographs and text, is filled with everything,” she is telling us something about her own book. We might also consider it kin to recent multigenre compen­dia like Arthur Jafa’s A Series of Utterly Improbable, Yet Extraordinary Renditions, Ariella Aïsha Azoulay’s Potential History: Unlearning Imperialism, Teju Cole’s Blind Spot, and Morrison’s now classic The Black Book, in which word warps and wraps over image. Likewise, Sharpe’s practice of assembly in Ordinary Notes operates by what John Akomfrah calls “affective proximity,” a logic of resonance rather than temporal or thematic sequence.

The book’s loose joints and unfinished edges allow the voices of fellow writers and artists to enter like a chorus. Note 203 takes the form of call and response, reproducing several pages’ worth of replies to a question Sharpe posed on Twitter: “What book or books produced a feeling you wanted or needed to feel?” Citations weave seamlessly throughout the book but are also often treated as a note’s precious center. The book itself is the acknowledgement and the bibliography: K’eguro Macharia, Saidiya Hartman, Jessica Marie Johnson, Zakiyyah Iman Jackson, Keeanga-Yamahtta Taylor, Adrienne Kennedy, Chinua Achebe, and so many more appear by name—scraps of cloth pieced into the quilt of the story. This poly­vocal gesture is reminiscent of Hartman, who writes in the “Note on Method,” which opens her influential book Wayward Lives, Beautiful Experiments, “The italicized phrases and lines are utterances from the chorus. This story is told from inside the circle.” We get the sense that Sharpe is after a similar effect, but instead of the smoothly inlaid italics of Hartman’s prose, Sharpe’s patchworked notes allow for adjacency—a collage of voices, overlapping, exchanging, listening.

The central voice belongs to Sharpe’s mother, from whom she first learned to appreciate beauty as a response to and provisional haven from violence. In one of the book’s most stunning notes, “Note 51: Beauty is a Method,” Sharpe extends Hartman’s proposi­tion in Wayward Lives that beauty “is a way of creating possibility in the space of enclosure, a radical act of subsistence, an embrace of our terribleness, a transfiguration of the given.” Beauty takes Sharpe somewhere that may seem surprising: a scene of quotidian police violence in her hometown. A white woman has called the cops on a black teenager, Chicki Carter, claiming to have seen a rifle in the outline of his rake. But the beauty Sharpe wants to show us is not the police’s invasion of the neighborhood. The beauty is this: “We gathered in our front yards, on the sidewalks, and in the road; we ran after the police cars; and we witnessed and insisted loudly that Chicki had done nothing wrong.” The beauty is care.

In a pivot that is emblematic of Sharpe’s broad sweep and deft movement between scales, this scene of communal resistance leads back to her family home: “Knowing that every day that I left the house, many of the people whom I encountered did not think me precious and showed me so, my mother gave me space to be pre­cious—as in vulnerable, as in cherished.” Her mother is also a vora­cious reader and creator of beautiful things—a purple gingham dress, Christmas ornaments, a carefully arranged garden bursting with flowers and herbs. She instilled in her daughter the value of “Attentiveness whenever possible…even if it is only the perfect arrangement of pins.”"]]></description>
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    <title>Opinion | What’s Better Than Charity? - The New York Times</title>
    <dc:date>2022-01-10T17:42:28+00:00</dc:date>
    <link>https://www.nytimes.com/2021/12/17/opinion/charity-philanthropy-mutual-aid.html</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>2021 anarchism charity philanthropicindustrialcomplex charitableindustrialcomplex tressiemcmillancottom mutualaid giving poverty generosity class inequality horizontality mutuality nonprofit nonprofits philanthropy charities</dc:subject>
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<item rdf:about="https://www.theatlantic.com/magazine/archive/2021/11/graeber-wengrow-dawn-of-everything-history-humanity/620177/">
    <title>Review: ‘The Dawn of Everything: A New History of Humanity’ - The Atlantic</title>
    <dc:date>2021-10-22T02:38:46+00:00</dc:date>
    <link>https://www.theatlantic.com/magazine/archive/2021/11/graeber-wengrow-dawn-of-everything-history-humanity/620177/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A brilliant new account upends bedrock assumptions about 30,000 years of change."

...

"The overriding point is that hunter-gatherers made choices—conscious, deliberate, collective—about the ways that they wanted to organize their societies: to apportion work, dispose of wealth, distribute power. In other words, they practiced politics. Some of them experimented with agriculture and decided that it wasn’t worth the cost. Others looked at their neighbors and determined to live as differently as possible—a process that Graeber and Wengrow describe in detail with respect to the Indigenous peoples of Northern California, “puritans” who idealized thrift, simplicity, money, and work, in contrast to the ostentatious slaveholding chieftains of the Pacific Northwest. None of these groups, as far as we have reason to believe, resembled the simple savages of popular imagination, unselfconscious innocents who dwelt within a kind of eternal present or cyclical dreamtime, waiting for the Western hand to wake them up and fling them into history.

The authors carry this perspective forward to the ages that saw the emergence of farming, of cities, and of kings. In the locations where it first developed, about 10,000 years ago, agriculture did not take over all at once, uniformly and inexorably. (It also didn’t start in only a handful of centers—Mesopotamia, Egypt, China, Mesoamerica, Peru, the same places where empires would first appear—but more like 15 or 20.) Early farming was typically flood-retreat farming, conducted seasonally in river valleys and wetlands, a process that is much less labor-intensive than the more familiar kind and does not conduce to the development of private property. It was also what the authors call “play farming”: farming as merely one element within a mix of food-producing activities that might include hunting, herding, foraging, and horticulture.

Settlements, in other words, preceded agriculture—not, as we’ve thought, the reverse. What’s more, it took some 3,000 years for the Fertile Crescent to go from the first cultivation of wild grains to the completion of the domestication process—about 10 times as long as necessary, recent analyses have shown, had biological considerations been the only ones. Early farming embodied what Graeber and Wengrow call “the ecology of freedom”: the freedom to move in and out of farming, to avoid getting trapped by its demands or endangered by the ecological fragility that it entails.

The authors write their chapters on cities against the idea that large populations need layers of bureaucracy to govern them—that scale leads inevitably to political inequality. Many early cities, places with thousands of people, show no sign of centralized administration: no palaces, no communal storage facilities, no evident distinctions of rank or wealth. This is the case with what may be the earliest cities of all, Ukrainian sites like Taljanky, which were discovered only in the 1970s and which date from as early as roughly 4100 B.C., hundreds of years before Uruk, the oldest known city in Mesopotamia. Even in that “land of kings,” urbanism antedated monarchy by centuries. And even after kings arose, “popular councils and citizen assemblies,” Graeber and Wengrow write, “were stable features of government,” with real power and autonomy. Despite what we like to believe, democratic institutions did not begin just once, millennia later, in Athens.

If anything, aristocracy emerged in smaller settlements, the warrior societies that flourished in the highlands of the Levant and elsewhere, and that are known to us from epic poetry—a form of existence that remained in tension with agricultural states throughout the history of Eurasia, from Homer to the Mongols and beyond. But the authors’ most compelling instance of urban egalitarianism is undoubtedly Teotihuacan, a Mesoamerican city that rivaled imperial Rome, its contemporary, for size and magnificence. After sliding toward authoritarianism, its people abruptly changed course, abandoning monument-building and human sacrifice for the construction of high-quality public housing. “Many citizens,” the authors write, “enjoyed a standard of living that is rarely achieved across such a wide sector of urban society in any period of urban history, including our own.”

And so we arrive at the state, with its structures of central authority, exemplified variously by large-scale kingdoms, by empires, by modern republics—supposedly the climax form, to borrow a term from ecology, of human social organization. What is the state? the authors ask. Not a single stable package that’s persisted all the way from pharaonic Egypt to today, but a shifting combination of, as they enumerate them, the three elementary forms of domination: control of violence (sovereignty), control of information (bureaucracy), and personal charisma (manifested, for example, in electoral politics). Some states have displayed just two, some only one—which means the union of all three, as in the modern state, is not inevitable (and may indeed, with the rise of planetary bureaucracies like the World Trade Organization, be already decomposing). More to the point, the state itself may not be inevitable. For most of the past 5,000 years, the authors write, kingdoms and empires were “exceptional islands of political hierarchy, surrounded by much larger territories whose inhabitants … systematically avoided fixed, overarching systems of authority.”

Is “civilization” worth it, the authors want to know, if civilization—ancient Egypt, the Aztecs, imperial Rome, the modern regime of bureaucratic capitalism enforced by state violence—means the loss of what they see as our three basic freedoms: the freedom to disobey, the freedom to go somewhere else, and the freedom to create new social arrangements? Or does civilization rather mean “mutual aid, social co-operation, civic activism, hospitality [and] simply caring for others”?

These are questions that Graeber, a committed anarchist—an exponent not of anarchy but of anarchism, the idea that people can get along perfectly well without governments—asked throughout his career. The Dawn of Everything is framed by an account of what the authors call the “indigenous critique.” In a remarkable chapter, they describe the encounter between early French arrivals in North America, primarily Jesuit missionaries, and a series of Native intellectuals—individuals who had inherited a long tradition of political conflict and debate and who had thought deeply and spoke incisively on such matters as “generosity, sociability, material wealth, crime, punishment and liberty.”

The Indigenous critique, as articulated by these figures in conversation with their French interlocutors, amounted to a wholesale condemnation of French—and, by extension, European—society: its incessant competition, its paucity of kindness and mutual care, its religious dogmatism and irrationalism, and most of all, its horrific inequality and lack of freedom. The authors persuasively argue that Indigenous ideas, carried back and publicized in Europe, went on to inspire the Enlightenment (the ideals of freedom, equality, and democracy, they note, had theretofore been all but absent from the Western philosophical tradition). They go further, making the case that the conventional account of human history as a saga of material progress was developed in reaction to the Indigenous critique in order to salvage the honor of the West. We’re richer, went the logic, so we’re better. The authors ask us to rethink what better might actually mean.

The Dawn of Everything is not a brief for anarchism, though anarchist values—antiauthoritarianism, participatory democracy, small-c communism—are everywhere implicit in it. Above all, it is a brief for possibility, which was, for Graeber, perhaps the highest value of all. The book is something of a glorious mess, full of fascinating digressions, open questions, and missing pieces. It aims to replace the dominant grand narrative of history not with another of its own devising, but with the outline of a picture, only just becoming visible, of a human past replete with political experiment and creativity.

“How did we get stuck?” the authors ask—stuck, that is, in a world of “war, greed, exploitation [and] systematic indifference to others’ suffering”? It’s a pretty good question. “If something did go terribly wrong in human history,” they write, “then perhaps it began to go wrong precisely when people started losing that freedom to imagine and enact other forms of social existence.” It isn’t clear to me how many possibilities are left us now, in a world of polities whose populations number in the tens or hundreds of millions. But stuck we certainly are."]]></description>
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    <title>Army of Altruists | The Anarchist Library</title>
    <dc:date>2020-09-06T04:24:02+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["What all this suggests to me is that American society might well work completely differently than we tend to assume. Imagine, for a moment, that the United States as it exists today were the creation of some ingenious social engineer. What assumptions about human nature could we say this engineer must have been working with? Certainly nothing like rational choice theory. For clearly our social engineer understands that the only way to convince human beings to enter into the world of work and the marketplace (that is: of mind-numbing labor and cut-throat competition) is to dangle the prospect of thereby being able to lavish money on one’s children, buy drinks for one’s friends, and, if one hits the jackpot, to be able to spend the rest of one’s life endowing museums and providing AIDS medications to impoverished countries in Africa. Where our theorists are constantly trying to strip away the veil of appearances and show how all such apparently selfless gesture really mask some kind of self-interested strategy, in reality, American society is better conceived as a battle over access to the right to behave altruistically. Selflessness – or at least, the right to engage in high-minded activity – is not the strategy. It is the prize. If nothing else, I think this helps us understand why the Right has been so much better, in recent years, at playing to populist sentiments than the Left. Essentially, they do it by accusing liberals of cutting ordinary Americans off from the right to do good in the world. Let me explain what I mean here by throwing out a series of propositions.


PROPOSITION I: Neither egoism nor altruism are natural urges; they are in fact arise in relation to one another and neither would be conceivable without the market.

FIRST OF ALL, I should make clear that I do not believe that either egoism or altruism are somehow inherent to human nature. Human motives are rarely that simple. Rather egoism or altruism are ideas we have about human nature. Historically, one tends to arise in response to the other. In the ancient world, for example, it is precisely in the times and places as one sees the emergence of money and markets that one also sees the rise of world religions – Buddhism, Christianity, and Islam. If one sets aside a space and says, “Here you shall think only about acquiring material things for yourself,” then it is hardly surprising that before long someone else will set aside a countervailing space, declaring, in effect: “Yes, but here, we must contemplate the fact that the self, and material things, are ultimately unimportant.” It was these latter institutions, of course, that first developed our modern notions of charity.

Even today, when we operate outside the domain of the market or of religion, very few of our actions could be said to be motivated by anything so simple as untrammeled greed or utterly selfless generosity. When we are dealing not with strangers but with friends, relatives, or enemies, a much more complicated set of motivations will generally come into play: envy, solidarity, pride, self-destructive grief, loyalty, romantic obsession, resentment, spite, shame, conviviality, the anticipation of shared enjoyment, the desire to show up a rival, and so on. These are the motivations that impel the major dramas of our lives, that great novelists like Tolstoy and Dostoevsky immortalize, but that social theorists, for some reason, tend to ignore. If one travels to parts of the world where money and markets do not exist – say, to certain parts of New Guinea or Amazonia – such complicated webs of motivation are precisely what one still finds. In societies where most people live in small communities, where almost everyone they know is either a friend, a relative or an enemy, the languages spoken tend even to lack words that correspond to “self-interest” or “altruism,” while including very subtle vocabularies for describing envy, solidarity, pride and the like. Their economic dealings with one another likewise tend to be based on much more subtle principles. Anthropologists have created a vast literature to try to fathom the dynamics of these apparently exotic “gift economies,” but if it seems odd to us to see, say, important men conniving with their cousins to finagle vast wealth, which they then present as gifts to bitter enemies in order to publicly humiliate them, it is because we are so used to operating inside impersonal markets that it never occurs to us to think how we would act if we had an economic system where we treated people based on how we actually felt about them.

Nowadays, the work of destroying such ways of life is largely left to missionaries – representatives of those very world religions that originally sprung up in reaction to the market long ago. Missionaries, of course, are out to save souls; but this rarely interpret this to mean their role is simply to teach people to accept God and be more altruistic. Almost invariably, they end up trying to convince people to be more selfish, and more altruistic, at the same time. On the one hand, they set out to teach the “natives” proper work discipline, and try to get them involved with buying and selling products on the market, so as to better their material lot. At the same time, they explain to them that ultimately, material things are unimportant, and lecture on the value of the higher things, such as selfless devotion to others.

PROPOSITION II: The political right has always tried to enhance this division, and thus claim to be champions of egoism and altruism simultaneously. The left has tried to efface it.

MIGHT THIS NOT help to explain why the United States, the most market-driven industrialized society on earth, is also the most religious? Or, even more strikingly, why the country that produced Tolstoy and Dostoevsky spent much of the twentieth century trying to eradicate both the market and religion entirely?

Where the political left has always tried to efface this distinction – whether by trying to create economic systems that are not driven by the profit motive, or by replacing private charity with one or another form community support – the political right has always thrived on it. In the United States, for example, the Republican party is dominated by two ideological wings: the libertarians, and the “Christian right.” At one extreme, Republicans are free-market fundamentalists and advocates of individual liberties (even if they see those liberties largely as a matter of consumer choice); on the other, they are fundamentalists of a more literal variety, suspicious of most individual liberties but enthusiastic about biblical injunctions, “family values,” and charitable good works. At first glance it might seem remarkable such an alliance manages to hold together at all (and certainly they have ongoing tensions, most famously over abortion). But in fact right-wing coalitions almost always take some variation of this form. One might say that the conservative approach always has been to release the dogs of the market, throwing all traditional verities into disarray; and then, in this tumult of insecurity, offering themselves up as the last bastion of order and hierarchy, the stalwart defenders of the authority of churches and fathers against the barbarians they have themselves unleashed. A scam it may be, but a remarkably effective one; and one effect is that the right ends up seeming to have a monopoly on value. They manage, we might say, to occupy both positions, on either side of the divide: extreme egoism and extreme altruism.

Consider, for a moment, the word “value.” When economists talk about value they are really talking about money – or more precisely, about whatever it is that money is measuring; also, whatever it is that economic actors are assumed to be pursuing. When we are working for a living, or buying and selling things, we are rewarded with money. But whenever we are not working or buying or selling, when we are motivated by pretty much anything other the desire to get money, we suddenly find ourselves in the domain of “values.” The most commonly invoked of these are of course “family values” (which is unsurprising, since by far the most common form of unpaid labor in most industrial societies is child-rearing and housework), but we also talk about religious values, political values, the values that attach themselves to art or patriotism – one could even, perhaps, count loyalty to one’s favorite basketball team. All are seen as commitments that are, or ought to be, uncorrupted by the market. At the same time, they are also seen as utterly unique; where money makes all things comparable, “values” such as beauty, devotion, or integrity cannot, by definition, be compared. There is no mathematic formula that could possibly allow one to calculate just how much personal integrity it is right to sacrifice in the pursuit of art, or how to balance responsibilities to your family with responsibilities to your God. (Obviously, people do make these kind of compromises all the time. But they cannot be calculated). One might put it this way: if value is simply what one considers important, then money allows importance take a liquid form, enables us to compare precise quantities of importance and trade one off for the other. After all, if someone does accumulate a very large amount of money, the first thing they are likely to do is to try to convert it into something unique, whether this be Monet’s water lilies, a prize-winning racehorse, or an endowed chair at a university.

What is really at stake here in any market economy is precisely the ability to make these trades, to convert “value” into “values.” We all are striving to put ourselves in a position where we can dedicate ourselves to something larger than ourselves. When liberals do well in America, it’s because they can embody that possibility: the Kennedys, for example, are the ultimate Democratic icons not just because they started as poor Irish immigrants who made enormous amounts of money, but because they are seen as having managed, ultimately, to turn all that money into nobility.

PROPOSITION III: The real problem of the American left is that while it does try in certain ways to efface the division between egoism and altruism, value and values, it largely does so for its own children. This has allowed the right to paradoxically represent itself as the champions of the working class.

ALL THIS MIGHT help explain why the Left in America is in such a mess. Far from promoting new visions of effacing the difference between egoism and altruism, value and values, or providing a model for passing from one to the other, progressives cannot even seem to think their way past it. After the last presidential election, the big debate in progressive circles was the relative importance of economic issues versus what was called “the culture wars.” Did the Democrats lose because they were not able to spell out any plausible economic alternatives, or did the Republicans win because they successfully mobilized conservative Christians around the issue of gay marriage? As I say, the very fact that progressives frame the question this way not only shows they are trapped in the right’s terms of analysis. It demonstrates they do not understand how America really works.

Let me illustrate what I mean by considering the strange popular appeal, at least until recently, of George W. Bush. In 2004, most of the American liberal intelligentsia did not seem to be able to get their heads around it. After the election, what left so many of them reeling was their suspicion that the things they most hated about Bush were exactly what so many Bush voters liked about him. Consider the debates, for example. If statistics are to be believed, millions of Americans who watched George Bush and John Kerry lock horns, concluded that Kerry won, and then went off and voted for Bush anyway. It was hard to escape the suspicion that in the end, Kerry’s articulate presentation, his skill with words and arguments, had actually counted against him.

This sends liberals into spirals of despair. They cannot understand why decisive leadership is equated with acting like an idiot. Neither can they understand how a man who comes from one of the most elite families in the country, who attended Andover, Yale, and Harvard, and whose signature facial expression is a selfsatisfied smirk, could ever convince anyone he was a “man of the people.” I must admit I have struggled with this as well. As a child of working class parents who won a scholarship to Andover in the 1970s and eventually, a job at Yale, I have spent much of my life in the presence of men like Bush., everything about them oozing self-satisfied privilege. But in fact, stories like mine – stories of dramatic class mobility through academic accomplishment – are increasingly unusual in America.

America of course continues to see itself as a land of opportunity, and certainly from the perspective of an immigrant from Haiti or Bangladesh, it is. No doubt in terms of overall social mobility, we still compare favorably to countries like Bolivia or France. But America has always been a country built on the promise of unlimited upward mobility. The working-class condition has been traditionally seen as a way station, as something one’s family passes through on the road to something better. Lincoln used to stress that what made American democracy possible was the absence of a class of permanent wage laborers. In Lincoln’s day, the ideal was that it was mainly immigrants who worked as wage laborers, and that they did so in order to save up enough money to do something else: if nothing else, to buy some land and become a homesteader on the frontier.

The point is not how accurate this ideal was; the point was most Americans have found the image plausible. Every time the road is perceived to be clogged, profound unrest ensues. The closing of the frontier led to bitter labor struggles, and over the course of the twentieth century, the steady and rapid expansion of the American university system could be seen as a kind of substitute. Particularly after World War II, huge resources were poured into expanding the higher education system, which grew extremely rapidly, and all this was promoted quite explicitly as a means of social mobility. This served during the Cold War as almost an implied social contract, not just offering a comfortable life to the working classes but holding out the chance that their children would not be working-class themselves.

The problem, of course, is that a higher education system cannot be expanded forever. At a certain point one ends up with a significant portion of the population unable to find work even remotely in line with their qualifications, who have every reason to be angry about their situation, and who also have access to the entire history of radical thought. During the twentieth century, this was precisely the situation most likely to spark revolts and insurrections – revolutionary heroes from Chairman Mao to Fidel Castro almost invariably turn out to be children of poor parents who scrimped to give their children a bourgeois education, only to discover that a bourgeois education does not, in itself, guarantee entry into the bourgeoisie. By the late sixties and early seventies, the very point where the expansion of the university system hit a dead end, campuses were, predictably, exploding.

What followed could be seen as a kind of settlement. Campus radicals were reabsorbed into the university, but set to work largely at training children of the elite. As the cost of education has skyrocketed, financial aid has been cut back, and the government has begun aggressively pursuing student loan debts that once existed largely on paper, the prospect of social mobility through education – above all liberal arts education – has been rapidly diminished. The number of working-class students in major universities, which steadily grew until at least the late sixties, has now been declining for decades. If working-class Bush voters tend to resent intellectuals more than they do the rich, then, the most likely reason is because they can imagine scenarios in which they might become rich, but cannot imagine one in which they, or any of their children, could ever become members of the intelligentsia? If you think about it, this is not an unreasonable assessment. A mechanic from Nebraska knows it is highly unlikely that his son or daughter will ever become an Enron executive. But it is possible. There is virtually no chance on the other hand that his child, no matter how talented, will ever become an international human rights lawyer, or a drama critic for the New York Times. Here we need to remember not just the changes in higher education, but also the role that unpaid, or effectively unpaid, internships. It has become a fact of life in the United States that if one chooses a career for any reason other than the money, for the first year or two one will not be paid. This is certainly true if one wishes to be involved in altruistic pursuits: say, to join the world of charities, or NGOs, or to become a political activist. But it is equally true if one wants to pursue values like Beauty or Truth: to become part of the world of books, or the art world, or an investigative reporter. The custom effectively seals off any such career for any poor student who actually does attain a liberal arts education. Such structures of exclusion had always existed of course, especially at the top, but in recent decades fences have become fortresses.

If that mechanic’s son – or daughter – wishes to pursue something higher, more noble, for a career, what options does she really have? Likely just two. She can seek employment with her local church, which is hard to get. Or she can join the Army.

This is, of course, the secret of nobility. To be noble is to be generous, high-minded, altruistic, to pursue higher forms of value. But it is also to be able to do so because one does not really have to think too much about money. This is precisely what our soldiers are doing when they give free dental examinations to villagers: they are being paid (modestly, but adequately) to do good in the world. Seen in this light, it is also easier to see what really happened at universities in the wake of the 1960s – the “settlement” I mentioned above. Campus radicals set out to create a new society that destroyed the distinction between egoism and altruism, value and values. It did not work out, but they were, effectively, offered a kind of compensation: the privilege to use the university system to create lives that did so, in their own little way, to be supported in one’s material needs while pursuing virtue, truth, and beauty, and above all, to pass that privilege on to their own children. One cannot blame them for accepting the offer. But neither can one blame the rest of the country for resenting the hell out of them. Not because they reject the project: as I say, this is what America is all about.

As I always tell activists engaged in the peace movement and counter-recruitment campaigns: why do working class kids join the Army anyway? Because like any teenager, they want to escape the world of tedious work and meaningless consumerism, to live a life of adventure and camaraderie in which they believe they are doing something genuinely noble. They join the Army because they want to be like you."]]></description>
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    <title>Incomplete, Visionary, Non-Utopian – The New Inquiry</title>
    <dc:date>2020-09-02T02:29:48+00:00</dc:date>
    <link>https://thenewinquiry.com/incomplete-visionary-nonutopian/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["THE last time we met, it was at a Thai place on Front Street, just north of where the Chenango and the Susquehanna rivers meet, in the midst of a slowly transforming downtown that still retains a desiccated Rust Belt patina, though now there’s a beer bar, a couple of coffee shops, a yoga studio. I had given a book talk at Binghamton that evening, and afterwards, you and I and a couple of other folks grabbed a meal and talked: about navigating academia as poor, first-generation (though you were anything but, being the child of a former dean at the University of Buenos Aires), and marginalized; about your long-overdue promotion to full professor, and the dossier that folks were helping you pull together to attest to your life’s work. This dossier would come to trace your long, influential arc, from recently immigrated Ph.D. student at the University of Wisconsin–Madison writing a dissertation on friendship and morality, to your years as a popular educator at the Escuela Popular Norteña, which you cofounded in northern New Mexico, to the last two decades, where you began groundbreaking work that has rooted and elaborated decolonial feminism.

You would, a few short months after this dinner, be granted a full professorship. But you would die before you could enjoy what that meant to you: more time to write, to do popular education, to be in movement with folks.

When our paths crossed in the early 2000s, you were already a widely read and deeply admired feminist philosopher. I was a 22-year-old queer anarchist from a fucked-up family who barely knew how to cook or dress for an upstate New York winter. In no uncertain way, you taught me how to live: how to be in deep and intimate solidarity, how to build community, how to take care of beloved accomplices. You became my dissertation advisor, yes, but also so much more. I vividly remember you describing your anger at folks who claimed you didn’t know about caregiving because you, an avowed dyke (a tortillera, in the slang you preferred), had never had children. You gestured at the classroom and said, “Look at all these kids I help raise!”

I was but one of them.

After dinner that last night in Binghamton, while we were standing on the sidewalk together, delaying our goodbyes, you told me the cancer had returned. Though you were seeking treatment (and already knew the best doctors, the best hospitals, from your first go-round on this horrible rollercoaster), it was probably terminal. We held each other by the elbows and cried. Then you shrugged and said, in a kind of glib and resigned summation, “Sucky,” a word that I hadn’t ever heard you use before. But you were right — it fucking sucked. The specific helplessness that informs the recognition of the imminent death of a caregiver, a mentor, a beloved elder, a friend of the heart and the mind (to me, you were all of these things, and surely more) renders most of us kidlike. On the day you died, I reverted, walking around the house in tears, kicking the baseboards, periodically muttering “stupid death” in complete exasperation and something just short of shock to anyone who might have been listening (my partner, the dogs), as if my recently acquired belief in object permanence had been completely shattered. As if I really believed that you would always be around, that I would always recognize your gait and your impeccable marimacha sartorial sense in otherwise dull conference hallways and run to throw my arms around you, give you kisses and hear you shout “Querida!” in surprise at my sudden appearance.

We’ll never know what killed you, not really, with cancer being just a placeholder for all of those toxic forces arrayed against us and how our bodies do or don’t hold them at bay or in check. That your death arrived in the midst of a global pandemic meant that those who loved you and didn’t know the exact cause of death were forced to wonder whether it was related to COVID-19. In the immediate aftermath, I didn’t have the wherewithal to reach out to those few folks who would know. And later I didn’t want to know. I wanted your death to remain singular, not statistical. I didn’t want to think of you in conjunction with think pieces on the racial, class, and gendered politics of disease and death, though I will, and I guess I already am. I don’t want to think of the fact of your death at all, though I must. The official report says cardiac arrest, caused by “pneumonia-like” symptoms that descended after a recent radiation treatment. In this historical moment, I can’t write “pneumonia-like” without placing the phrase in scare quotes and wondering about state strategies of statistical underreporting.

One force arrayed against you was toxic in the material sense. IBM had a manufacturing plant in Endicott, NY, the town just across the river from both the university where you worked and the old hunting lodge where you had made a home. Sometimes, when I was in graduate school and studying with (alongside, under) you, we would go into Endicott for a panini or an Italian ice or tiramisu or a pizzelle. The town still had a thriving Little Italy, and you being raised in Argentina and me being from a family part Sicilian meant that we both had a hard time staying away from this small cluster of blocks and would meet there regularly to talk and write together.

This manufacturing plant poisoned the town — there is a well-documented cancer cluster in Endicott. IBM settled a toxic tort case out of court in 2015, for an undisclosed sum; the case had over 1,000 plaintiffs. The town of Endicott itself has, to date, just over 12,000 residents.

Maybe it was this exposure that was at the root of your death, though there were certainly other forms of toxicity you endured and absorbed. You were so often in spaces but not of them. Your life was a master course in the complexities of conditional and incomplete belonging: a queer woman of color trained in a discipline — philosophy — that remains enduringly cis, white, and male, more so than any other discipline in the humanities, with diversity stats more akin to what we see in engineering departments. You learned from Marxist and socialist men, aware of their critical limitations around questions of gender and sexuality; you embedded yourself in a White-dominated lesbian feminist movement, where you found consciousness around questions of migration, transnationality, race, and coloniality consistently elided. Moving from Argentina to the U.S., you discovered that, in this particular nation-state, you were a Woman of Color, and you had to learn what that meant — so you moved toward Women of Color spaces and pursued deep coalition there, though not without difficulty. But reflection on navigating all this misfit became one of the most salient through lines in your work: You wrote extensively over so many years about the complexities of radical coalition, about the barriers, misrecognitions, inaccurate translations, and misunderstandings that shape the act of hablando cara a cara (speaking face to face).

 
YOU were ever unafraid to do the thing we’ve come to shorthand as “speaking truth to power,” and you were also never acquiescent in your disagreements with colleagues. You developed, over many years, a reputation for being difficult, confrontational. My first time witnessing you issue public comment in an academic context was at a conference panel sometime in the mid-aughts. Your read (and it was, to be very clear, a read) of the presenter ended with the phrase “white feminist savior complex.” Some in the room winced, but many folks — self included — smirked and seemed on the verge of exploding into spontaneous applause. You weren’t wrong, and you said the damn thing. You were deliberately impolite and in deep violation of the unspoken norms of academic engagement, where one is expected to embroider their critical commentary with niceties and provide far too much context for their intervention and conclude with the verbal equivalent of a noncommittal shrug and an advance invitation for the subject of critique to dismiss your comments (“maybe this is something you want to take under consideration, maybe not . . . ”). We sometimes call this being “generous.” But you were one of the most actually generous people I’ve ever known, unsparing with your conversation, with your care, with your affection, your money, your commitment to what you called “‘world’-traveling.” In these contexts, what was happening was simple: You were angry, and you believed that solidarity meant holding one another accountable. The way your anger was met in academic spaces illuminated the massive and unsurpassable gulf between spaces of radical political movement and spaces of intellectual exchange ostensibly animated by questions of justice and resistance. I watched your outrage become tokenized and fetishized; I saw the way you were implicitly marked as belligerent, troublesome, not good administrative material. I absorbed these lessons tacitly over the course of the years we worked together. Having you as my advisor was a lesson in the high cost of not taking shit from bureaucrats, and about the incommensurability of certain worlds of sense.

Much ink has been spilled lately about feminist rage, about its use values, about its clarifying impact, about its ability to prompt radical existential shifts and fuel the psychic and physical breaks necessary to divest from toxic relationalities, both institutional and interpersonal. But precious little has been written about how to survive the consistent recurrence of rage, and what kinds of supports need to be in place to endure. I return again and again to your work to sort through this, and again and again to my memories of the spaces we cocultivated within and against academic business-as-usual. Turning to your writing in Pilgrimages/Peregrinajes (the only book you published over your very long career, a collection of essays ranging decades) during a time of pandemic, social distance, and the deep longing for touch and body-to-body connection this context has engendered is devastating. You believed so deeply in the transformative potential of embodied community building and collective action. You believed in the imperative of presence.

In your essay “Hard-to-Handle Anger,” you theorize what it means to experience foreclosed and illegible anger, anger that resonates within dominant worlds of sense as irrational, non-sensical, and thus dismissed. You call this the kind of anger that “recognizes this world’s walls. It pushes against them rather than making claims within them.” Folks often wondered why you chose the battles you did, why your anger was so seemingly outsized in relation to the tenor of a given situation. Why you’d be outraged and sometimes tearful in meetings with upper administration, why you would interrogate a junior scholar at length during a conference Q and A, ignoring the time constraints placed on a session, in the hopes of transformative dialogue, which does not abide administrative temporalities. In this essay, you answer those inquiries implicitly: It was about refusing the logical and affective terms of the world you were in, in order to make other worlds possible, in order to bring about a different kind of self — one that “rejects being terrorized intimately.” You also understood that anger can be a gift, a crucial means of developing solidarity across difference, that honesty is the very least of what we owe each other. When you argued with someone about their work, or confronted them about the energy they brought to a room or a conversation, it was often out of this generous sense of anger, the kind of anger that we owe to those with whom we genuinely wish to be in community. This generous and not cruel kind of anger we can express in order to stay honest and in touch with too often denied aspects of ourselves, in order to keep those more fragile, inchoate, long-suppressed or repressed selves alive and to reach out to one another through them.

You were fully aware that your relationship to anger meant that a lot of folks thought of you as intimidating and serious, or irrational, outraged, and outrageous; this response to your anger signaled, to you, the sharp distinctions between certain worlds of sense, indicated which ones were toxic and which ones you might have a possibility of thriving in. This was a litmus for you, who wrote this sentence in 1987: “I am not a healthy being in the ‘worlds’ that construct me unplayful.” You wrote, in that same essay, that you were “scared of ending up a serious human being, someone with no multi-dimensionality, with no fun in life, someone who is just someone who has had the fun constructed out of her. I am seriously scared of getting stuck in a ‘world’ that constructs me that way. A ‘world’ that I have no escape from and in which I cannot be playful.”

 
IN the worlds you cocultivated, you were so often playful. I have tripped over your feet learning — and failing to learn — to dance tango, I have exploded with laughter in your kitchen, I have watched your voice drift to the timber rafters of your den as you sang and sang and sang. I have so many gifts from you — shells, miniatures, rocks, a railroad spike, all object lessons of sorts. The railroad spike, for instance, came to me after you had wandered away from a backyard bonfire at my falling-apart place by the railroad tracks. You returned from this small sojourn with a handful of rusty old spikes that you then doled out to the women and queer folks in attendance. You then demonstrated how to use them in self-defense and promised that you’d knit us all koozies for the thick end that we were supposed to hold while in battle. I’ve never used it, but it’s been the talisman of a protective spell you cast over our lives that I’ve kept close for well over a decade. Even the suitcase I use — you bought it for my 26th birthday, and I still lug it with me everywhere, thinking of you and your very specific sense of world traveling: not touristic, not exploitative and appropriative, but rather about minoritized subjects intimately learning one another’s worlds of sense.

You articulated this concept in your groundbreaking essay “Playfulness, ‘World’-Traveling, and Loving Perception,” which was about how important it is to understand minoritized subjects as ontologically plural, beings who shift as we move through multiple, often dissonant, worlds of sense. This is how you described what a “world” is, and what it means to travel between worlds:

a “world” may be an incomplete visionary non-utopian construction of life or it may be a traditional construction of life. . . . Those of us who are “world”-travellers have the distinct experience of being different in different “worlds” and of having the capacity to remember other “worlds” and ourselves in them. We can say “That is me there, and I am happy in that “world.” So, the experience is of being a different person in different “worlds” and yet of having memory of oneself as different without quite having the sense of there being any underlying “I.” . . . The shift from being one person to being a different person is what I call “travel.”

You have gifted us this way of thinking about contingent and transformative selfhood. You have given me the ability to think, with life-sustaining fondness, of the incomplete visionary nonutopian constructions of life we built with one another, to remember — wherever I have traveled since — that is me there, and I am happy in that world.

And I have traveled, surely, at least half a gender or maybe a whole gender, depending on who is doing the figuring, if we even want to quantify it. Your work means so much to so many trans folks, though you never wrote explicitly about transness. But you understood, intimately, the violence of reductive and dehumanizing forms of misrecognition, and the corpus you’ve left us details tools and strategies for bearing that, surviving it, outliving it, resisting it. You had your own tense and inventive relationship to gender, which you understood as a colonial imposition rooted in emergent modern Eurocentric scientific knowledge formations that articulated sexual dimorphism as the first and last word on sexed embodiment, and naturalized categorical differences from there. Ever your student, I tend to understand gender that way, too: a kind of prison house we are coercively forced to dwell in, try to make habitable despite its overwhelming inhospitability. A world against whose walls we must push.

Academia remains, quite obviously, one of these worlds, and all my earliest lessons in how to push against these particular walls are from you. True story: I am a proud graduate of a Ph.D. program that no longer exists: the Philosophy, Interpretation, and Culture program (PIC — the irony of the acronym was not lost on us), formerly at Binghamton University, one of the supposed crown jewels of the State of New York system. For many years, you headed up an interdisciplinary research center affiliated with the program, the Center for Interdisciplinary Studies in Philosophy, Interpretation, and Culture (CPIC). Through CPIC, you ran — with the assistance of many other faculty members and graduate students — a number of working groups over the years: the Politics of Women of Color, Decolonial Thinking, and, later, Decolonial Feminisms. This last working group was in collaboration with sister groups at UC Berkeley, UNAM Mexico City, and a feminist popular education collective in Bolivia. My first encounters with the now ubiquitous videoconferencing format were in those meetings, which were glitchy, rough (on account of tech issues), long (on account of the slowed pace of multilingual translation), and thrilling. This was where you worked out, and workshopped, much of your thinking on what you came to call the “colonial/modern gender system.” Your articulation of this concept has traveled transnationally, and the English-language articles in which you lay it out — “Heterosexualism and the Colonial Modern/Gender System” (2007) and “Toward a Decolonial Feminism” (2010) have thousands of citations between them. As you pulled together your file for promotion to full, I told you that, at that time (October 2019), your works were the most cited works that Hypatia — the signal feminist philosophy journal in the U.S. — had published to date. You were delighted and made sure that I included that bit in my letter for your file. I also wrote to your chair, who I had TA’d for in graduate school, to let her know this. I was happy to do these things, but also had the sinking feeling that you were, in fact, deeply anxious about this promotion, worried that it wouldn’t go through.

And you had reason to worry. It’s not as if you had an easy go of things, institutionally speaking. When the university decided to defund the program that I graduated from, where you had placed the entirety of your tenure line, you had to go door knocking to ask another department to absorb you. The mainstream philosophy department subjected this decision to a faculty vote and ultimately refused you, as did a few others; finally, you were able to convince comparative lsiterature to house you. All of the Ph.D. students who were still in PIC at the time it was defunded were also forced to seek new intellectual homes or quit: Some were farmed into comparative literature, some to art history, some to sociology, some English, and very few — perhaps none — into the conventional philosophy department. They didn’t want us. They didn’t seem to think that what we did was philosophy, because we did it in ways that were too queer, too Black, too brown, too decolonial. In 2010, the year before the program was defunded, a consortium of minoritized philosophers pulled together an alternative ranking system to evaluate philosophy departments according to criteria that took epistemic and demographic diversity into account, in part to counter to the conservative trolling of philosophy professor and blogger Brian Leiter, who issued his own ranked list of programs each year. Within this alternative ranking system, PIC placed at the top of the list. This was mentioned, to no avail, in our repeated meetings with upper admin as we argued for the continuing need for the program. But they, in the name of austerity and “streamlining,” wanted to use the funds we ran on to enhance the more traditional philosophy department; their long game hinged on using that department as a feeder for a 3-2 program for a new law school at Binghamton. The law school has yet to materialize. At the start of the semester after PIC was defunded, former PIC students held a ritual of mourning on the central quad, dressed as skeletons, wearing calavera masks, and holding signs listing the research areas that thrived within the program — Latinx feminism, Black Europe, Queer of Color critique, and on and on.

The day you died, I tweeted a small homage to you, an attempt to self-soothe, to reach out in the limited way I could, because the folks who loved you were unable to gather in the ways we wanted to: “my beloved friend, advisor, and comrade María Lugones passed very early this morning. She taught me, and so many others, how to think and be in resistance, how to dwell in coalition, and every important lesson about queer love and queer worldmaking. May she rest in power.” Hours later, Harpur College (the College of Arts and Sciences at Binghamton, the entity responsible for defunding us) retweeted it. I didn’t get publicly salty about it, but god, I wanted to. You’d have wanted me to, I suspect, to combat the way official, officious memorialization papers over the structural and interpersonal violence that shapes relationships among the living. (I still refuse to donate to Binghamton, though, and cite the defunding as the reason why every chance I get.)

Rumors circulated in the aftermath of the defunding, chief among them the notion that the only reason PIC was able to stick around so long — a kind of surly, wild-haired, and undisciplined sibling of philosophy proper — was because the founding director of the program had donated large sums of money to the university, and the program was his pet project. He was a wealthy white continentalist who wrote, primarily, on questions of excess, instability, and unsurety. He sometimes wore a dashiki, which caused near-universal cringing within the program. My grand entrance into the program involved spilling red wine on his white carpet at a beginning-of-term welcome party. I was a shaky, nervous first-gen, low-income student intimidated by his wealth, which was said to have come from investing in IBM very early on. If all of this is true, it means that our space in the rapidly neoliberalizing academy, where we believed we were engaging in a form of fugitive study, in the production of insurgent knowledges, located in the physical space of the university but not dominated by its operative logics, was, in some significant way, purchased at the cost of poisoning and disenfranchising the local population.

But you were never invested in a politic of purity, unlike the overgrown kid I was when we met, a rigorously anti-petrol bike punk with anxiety about the clarifying agent used in the beer I drank, a strict policy of only ever buying secondhand, and a habit of hand-wringing over the micropolitics of sexuality, desire and act alike. At the tail end of graduate school, I started dating a cishet man, a fact that I could not bear to tell you for fear that you would be disappointed in what you might read as a lapse of queer praxis. One night, we were cooking together, getting ready for a dinner party, and you said to me, “I was so relieved when I found out you had switched.” I panicked, thinking someone must have told you about this man. My jaw hung. I stuttered. You, sensing my distress, followed up with, “It’s so much easier to cook for someone who is vegetarian, not vegan!” You didn’t care who I was fucking. You were just happy you could serve dairy. My anxiety about this was testimony to the fact that I still had a lot of learning from you to do.

You were deeply invested in thinking the relation between subjectivity and coalition, but all of your thinking and writing on that relation hinged on an understanding of subjectivity as always already impure, and resistant sociality as a matter of what you called “curdling” — multiplicitous subjects together, coconstitutive, in resistance to the twinned logics of purity and subjective transparency. You understood the demand for purity as nearly always a matter of fascism by degree, macro or micro. It was always the call of a little internalized cop, a moral simpleton. You wrote, in 1994, “I ask myself who my own people are. When I think of my own people, the only people I can think of as my own are transitionals, liminals, border-dwellers, ‘world’-travelers, beings in the middle of either/or. They are all people whose acts and thoughts curdle-separate. So as soon as I entertain the thought, I realize that separation into clean, tidy things and beings is not possible for me because it would be the death of myself as multiplicitous and a death of community with my own.” For you, coalition was curdled-separation: a decision made by multiplicitous and impure selves to come together in order to resist the splitting and fragmentation that occur when one is embedded in worlds that fetishize purity, and to further curdle through their intimacies with one another.

You understood that everyone has work to do in order to be in real and significant political solidarity. You had been inspired at a young, young age by thinkers like Paulo Freire and Myles Horton, who founded the Highlander Folk School in Monteagle, TN, in order to develop resistant coalition between poor White Appalachian laborers and southern Black folks. While teaching in the Blue Ridge Mountains of east Tennessee, I’d help organize retreats for the women’s and gender studies program I worked in at the Highlander, and the issues we were struggling with — systematic targeting by conservative state officials and university administrators, developing pedagogies that enabled predominately poor, White, first-gen students to grapple with questions of intersectionality and the entwinement of racial, gender, sexual, and economic justice, decentering the classroom, and building beloved community in and through enmeshed crucibles of extensive structural violence, expropriation, and abandonment — necessitated bringing every lesson you’d ever taught me to bear.

Your life’s work exhorts us to intervene on every front: to challenge the masculinist biases of decolonial and radical left thought, to articulate and enact resistances to Eurocentric and White-dominant modes of feminist activism and epistemology, to perpetually queer conceptions of kinship and collectivity. You have left us, in your transformative vision of decolonial feminism, a coalitional framing under which many can gather to engage in the multifronted work of historical recovery and the making of radical futures beyond the horizon established by colonial-cum-neoliberal logics of profit, extraction, appropriation, privatization, and dehumanization.

The tributaries we navigate are toxic, no doubt. And you always insisted on the necessity of understanding ourselves as permeable, interimplicated, and open, always already steeped in the waters we inhabit, traverse, and transverse. I met you, studied with you, came to love you in a town where two rivers, simultaneously poisoned and healing, meet, become stronger together, and remain indissolubly interimplicated after their moment of convergence. An obvious metaphor for all of us who go on loving you, who go on learning from you."]]></description>
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<item rdf:about="https://millennialsarekillingcapitalism.libsyn.com/give-away-your-home-constantly-fred-moten-and-stefano-harney">
    <title>Millennials Are Killing Capitalism: &quot;Give Away Your Home, Constantly&quot; - Fred Moten and Stefano Harney Revisit The Undercommons In A Time of Pandemic And Rebellion (part 2)</title>
    <dc:date>2020-07-12T22:59:34+00:00</dc:date>
    <link>https://millennialsarekillingcapitalism.libsyn.com/give-away-your-home-constantly-fred-moten-and-stefano-harney</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[Part 1 here: https://millennialsarekillingcapitalism.libsyn.com/wildcat-the-totality-fred-moten-and-stefano-harney-revisit-the-undercommons-in-a-time-of-pandemic-and-rebellion-part-1 ]

“This is part 2 of our 2 part conversation with Stefano Harney and Fred Moten, Revisiting The Undercommons In A Time Of Pandemic And Rebellion. In this part of the conversation we focus on their conceptions of homelessness, Black study, the surround, policy and fugitive planning. Moten and Harney also get into a discussion of critiques and notions of sovereignty in Indigenous theory and Afro-pessimism.”]]></description>
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<item rdf:about="https://en.wikipedia.org/wiki/How_to_Let_Go_of_the_World_and_Love_All_the_Things_Climate_Can%27t_Change">
    <title>How to Let Go of the World and Love All the Things Climate Can't Change - Wikipedia</title>
    <dc:date>2020-04-30T00:26:55+00:00</dc:date>
    <link>https://en.wikipedia.org/wiki/How_to_Let_Go_of_the_World_and_Love_All_the_Things_Climate_Can%27t_Change</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[via: https://tricycle.org/trikedaily/what-makes-humanity-worth-saving/ ]

[See also:
https://www.sierraclub.org/sierra/2016-3-may-june/green-life/review-josh-fox-s-how-let-go-world
http://www.howtoletgomovie.com/
https://youtube.com/watch?v=gfCKTKRpC0k ]

[Ella Chao and her comments about moral imagination, how climate change and inequality compound each other, and core values that redefine what it means to be successful away from Goldman Sachs, McKinsey, etc. starts at 1:31:00]

“Freedom is meaningless if there is poverty.” –from a student’s notebook in Zambia 1:50:39]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=IMjPL-sGLkM&amp;t=100m4s">
    <title>Bernie 2020 Caucus Concert Rally in Cedar Rapids - YouTube [bookmarking for the Cornel West portion]</title>
    <dc:date>2020-02-07T17:26:42+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=IMjPL-sGLkM&amp;t=100m4s</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[timestamp starting at 1:40:04 and continuing for about ten minutes]]]></description>
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<item rdf:about="https://harpers.org/archive/2008/05/faustian-economics/">
    <title>[Essay] | Faustian Economics, by Wendell Berry | Harper's Magazine</title>
    <dc:date>2019-05-06T02:22:06+00:00</dc:date>
    <link>https://harpers.org/archive/2008/05/faustian-economics/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The general reaction to the apparent end of the era of cheap fossil fuel, as to other readily foreseeable curtailments, has been to delay any sort of reckoning. The strategies of delay, so far, have been a sort of willed oblivion, or visions of large profits to the manufacturers of such “biofuels” as ethanol from corn or switchgrass, or the familiar unscientific faith that “science will find an answer.” The dominant response, in short, is a dogged belief that what we call the American Way of Life will prove somehow indestructible. We will keep on consuming, spending, wasting, and driving, as before, at any cost to anything and everybody but ourselves.

This belief was always indefensible — the real names of global warming are Waste and Greed — and by now it is manifestly foolish. But foolishness on this scale looks disturbingly like a sort of national insanity. We seem to have come to a collective delusion of grandeur, insisting that all of us are “free” to be as conspicuously greedy and wasteful as the most corrupt of kings and queens. (Perhaps by devoting more and more of our already abused cropland to fuel production we will at last cure ourselves of obesity and become fashionably skeletal, hungry but — thank God! — still driving.)"

…

"The normalization of the doctrine of limitlessness has produced a sort of moral minimalism: the desire to be efficient at any cost, to be unencumbered by complexity. The minimization of neighborliness, respect, reverence, responsibility, accountability, and self-subordination — this is the culture of which our present leaders and heroes are the spoiled children.

Our national faith so far has been: “There’s always more.” Our true religion is a sort of autistic industrialism. People of intelligence and ability seem now to be genuinely embarrassed by any solution to any problem that does not involve high technology, a great expenditure of energy, or a big machine. Thus an X marked on a paper ballot no longer fulfills our idea of voting. One problem with this state of affairs is that the work now most needing to be done — that of neighborliness and caretaking — cannot be done by remote control with the greatest power on the largest scale. A second problem is that the economic fantasy of limitlessness in a limited world calls fearfully into question the value of our monetary wealth, which does not reliably stand for the real wealth of land, resources, and workmanship but instead wastes and depletes it.

That human limitlessness is a fantasy means, obviously, that its life expectancy is limited. There is now a growing perception, and not just among a few experts, that we are entering a time of inescapable limits. We are not likely to be granted another world to plunder in compensation for our pillage of this one. Nor are we likely to believe much longer in our ability to outsmart, by means of science and technology, our economic stupidity. The hope that we can cure the ills of industrialism by the homeopathy of more technology seems at last to be losing status. We are, in short, coming under pressure to understand ourselves as limited creatures in a limited world.

This constraint, however, is not the condemnation it may seem. On the contrary, it returns us to our real condition and to our human heritage, from which our self-definition as limitless animals has for too long cut us off. Every cultural and religious tradition that I know about, while fully acknowledging our animal nature, defines us specifically as humans — that is, as animals (if the word still applies) capable of living not only within natural limits but also within cultural limits, self-imposed. As earthly creatures, we live, because we must, within natural limits, which we may describe by such names as “earth” or “ecosystem” or “watershed” or “place.” But as humans, we may elect to respond to this necessary placement by the self-restraints implied in neighborliness, stewardship, thrift, temperance, generosity, care, kindness, friendship, loyalty, and love.

In our limitless selfishness, we have tried to define “freedom,” for example, as an escape from all restraint. But, as my friend Bert Hornback has explained in his book The Wisdom in Words, “free” is etymologically related to “friend.” These words come from the same Indo-European root, which carries the sense of “dear” or “beloved.” We set our friends free by our love for them, with the implied restraints of faithfulness or loyalty. And this suggests that our “identity” is located not in the impulse of selfhood but in deliberately maintained connections."

…

"And so our cultural tradition is in large part the record of our continuing effort to understand ourselves as beings specifically human: to say that, as humans, we must do certain things and we must not do certain things. We must have limits or we will cease to exist as humans; perhaps we will cease to exist, period. At times, for example, some of us humans have thought that human beings, properly so called, did not make war against civilian populations, or hold prisoners without a fair trial, or use torture for any reason.

Some of us would-be humans have thought too that we should not be free at anybody else’s expense. And yet in the phrase “free market,” the word “free” has come to mean unlimited economic power for some, with the necessary consequence of economic powerlessness for others. Several years ago, after I had spoken at a meeting, two earnest and obviously troubled young veterinarians approached me with a question: How could they practice veterinary medicine without serious economic damage to the farmers who were their clients? Underlying their question was the fact that for a long time veterinary help for a sheep or a pig has been likely to cost more than the animal is worth. I had to answer that, in my opinion, so long as their practice relied heavily on selling patented drugs, they had no choice, since the market for medicinal drugs was entirely controlled by the drug companies, whereas most farmers had no control at all over the market for agricultural products. My questioners were asking in effect if a predatory economy can have a beneficent result. The answer too often is No. And that is because there is an absolute discontinuity between the economy of the seller of medicines and the economy of the buyer, as there is in the health industry as a whole. The drug industry is interested in the survival of patients, we have to suppose, because surviving patients will continue to consume drugs.

Now let us consider a contrary example. Recently, at another meeting, I talked for some time with an elderly, and some would say an old-fashioned, farmer from Nebraska. Unable to farm any longer himself, he had rented his land to a younger farmer on the basis of what he called “crop share” instead of a price paid or owed in advance. Thus, as the old farmer said of his renter, “If he has a good year, I have a good year. If he has a bad year, I have a bad one.” This is what I would call community economics. It is a sharing of fate. It assures an economic continuity and a common interest between the two partners to the trade. This is as far as possible from the economy in which the young veterinarians were caught, in which the powerful are limitlessly “free” to trade, to the disadvantage, and ultimately the ruin, of the powerless.

It is this economy of community destruction that, wittingly or unwittingly, most scientists and technicians have served for the past two hundred years. These scientists and technicians have justified themselves by the proposition that they are the vanguard of progress, enlarging human knowledge and power, and thus they have romanticized both themselves and the predatory enterprises that they have served."

…

"If the idea of appropriate limitation seems unacceptable to us, that may be because, like Marlowe’s Faustus and Milton’s Satan, we confuse limits with confinement. But that, as I think Marlowe and Milton and others were trying to tell us, is a great and potentially a fatal mistake. Satan’s fault, as Milton understood it and perhaps with some sympathy, was precisely that he could not tolerate his proper limitation; he could not subordinate himself to anything whatever. Faustus’s error was his unwillingness to remain “Faustus, and a man.” In our age of the world it is not rare to find writers, critics, and teachers of literature, as well as scientists and technicians, who regard Satan’s and Faustus’s defiance as salutary and heroic.

On the contrary, our human and earthly limits, properly understood, are not confinements but rather inducements to formal elaboration and elegance, to fullness of relationship and meaning. Perhaps our most serious cultural loss in recent centuries is the knowledge that some things, though limited, are inexhaustible. For example, an ecosystem, even that of a working forest or farm, so long as it remains ecologically intact, is inexhaustible. A small place, as I know from my own experience, can provide opportunities of work and learning, and a fund of beauty, solace, and pleasure — in addition to its difficulties — that cannot be exhausted in a lifetime or in generations.

To recover from our disease of limitlessness, we will have to give up the idea that we have a right to be godlike animals, that we are potentially omniscient and omnipotent, ready to discover “the secret of the universe.” We will have to start over, with a different and much older premise: the naturalness and, for creatures of limited intelligence, the necessity, of limits. We must learn again to ask how we can make the most of what we are, what we have, what we have been given. If we always have a theoretically better substitute available from somebody or someplace else, we will never make the most of anything. It is hard to make the most of one life. If we each had two lives, we would not make much of either. Or as one of my best teachers said of people in general: “They’ll never be worth a damn as long as they’ve got two choices.”

To deal with the problems, which after all are inescapable, of living with limited intelligence in a limited world, I suggest that we may have to remove some of the emphasis we have lately placed on science and technology and have a new look at the arts. For an art does not propose to enlarge itself by limitless extension but rather to enrich itself within bounds that are accepted prior to the work.

It is the artists, not the scientists, who have dealt unremittingly with the problem of limits. A painting, however large, must finally be bounded by a frame or a wall. A composer or playwright must reckon, at a minimum, with the capacity of an audience to sit still and pay attention. A story, once begun, must end somewhere within the limits of the writer’s and the reader’s memory. And of course the arts characteristically impose limits that are artificial: the five acts of a play, or the fourteen lines of a sonnet. Within these limits artists achieve elaborations of pattern, of sustaining relationships of parts with one another and with the whole, that may be astonishingly complex. And probably most of us can name a painting, a piece of music, a poem or play or story that still grows in meaning and remains fresh after many years of familiarity."

We know by now that a natural ecosystem survives by the same sort of formal intricacy, ever-changing, inexhaustible, and no doubt finally unknowable. We know further that if we want to make our economic landscapes sustainably and abundantly productive, we must do so by maintaining in them a living formal complexity something like that of natural ecosystems. We can do this only by raising to the highest level our mastery of the arts of agriculture, animal husbandry, forestry, and, ultimately, the art of living.

It is true that insofar as scientific experiments must be conducted within carefully observed limits, scientists also are artists. But in science one experiment, whether it succeeds or fails, is logically followed by another in a theoretically infinite progression. According to the underlying myth of modern science, this progression is always replacing the smaller knowledge of the past with the larger knowledge of the present, which will be replaced by the yet larger knowledge of the future.

In the arts, by contrast, no limitless sequence of works is ever implied or looked for. No work of art is necessarily followed by a second work that is necessarily better. Given the methodologies of science, the law of gravity and the genome were bound to be discovered by somebody; the identity of the discoverer is incidental to the fact. But it appears that in the arts there are no second chances. We must assume that we had one chance each for The Divine Comedy and King Lear. If Dante and Shakespeare had died before they wrote those poems, nobody ever would have written them."]]></description>
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    <title>The Trouble with Knowledge | Shikshantar</title>
    <dc:date>2019-02-22T22:27:10+00:00</dc:date>
    <link>http://shikshantar.org/articles/trouble-knowledge</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["First Main Trouble with Knowledge and Education is Dishonesty

I do believe that one aspect which characterizes education, development and the production and dissemination of knowledge, in today’s world, is the lack of intellectual honesty.  This belief is an outcome of reflecting on my experience during my school and university years and my almost 40 years of work.  The dishonesty is connected to the values, which govern the thinking and practice in the fields of education, knowledge and development (mirroring the values in dominant societies and serving mainly the lifestyle of consumerism): control, winning, profit, individualism and competition.  Having a syllabus and textbooks, and evaluating and judging people (students, teachers, administrators, and academics) through linear forms of authority and through linear symbolic values (such as arbitrary letters or grades or preferential labels), almost guarantee cheating, lack of honesty, and lack of relevance.  (The recent reports that cheating and testing are on the rise in the Maryland and Chicago areas are just one example that came up to the surface.  And of course teachers, principles and superintendents were blamed and had to pay the price.)  I taught many years and put exams both at the level of classrooms and at the national level, and I labored and spent a lot of time and effort in order to be fair.  But, then, I discovered that the problem is not in the intentions or the way we conduct things but, rather, in the values that run societies in general and which are propagated by education, development and knowledge -- among other venues.  Thus, the main trouble with knowledge and education, is not so much their irrelevance or process of selection or the issue of power (though these are definitely part of the trouble) as it is with the lack of intellectual honesty in these areas.  Giving a number or a letter to measure a human being is dishonest and inhuman; it is a degrading to the human mind and to human beings.  Grading, in this sense, is degrading.  It is one of the biggest abuses of mathematics in its history!  Moreover, as long as the above-mentioned values remain as the governing values, education will continue to be fundamentally an obstacle to learning.  Under these conditions, talking about improving or reforming education is naïve at best and hypocritical at worst.  At most, it would touch a very small percentage of the student population in any particular region.  Of course, we can go on putting our heads in the sand and refusing to see or care.  But one main concern I will continue to have is what happens to the 80 some pecent of students whom the “compulsory suit” does not fit.  Why imposing the same-size suit on all bodies sounds ridiculous but imposing the same curriculum on all minds does not?!  The human mind is definitely more diverse that the human body.

Labeling a child as a “failure” is a criminal act against that child.  For a child, who has learned so much from life before entering school, to be labeled a failure, just because s/he doesn’t see any sense in the mostly senseless knowledge we offer in most schools, is unfair – to say the least; it is really outrageous.  But few of us around the world seem to be outraged, simply because we usually lose our senses in the process of getting educated.  We are like those in Hans Christian Anderson’s story that lost their ability to see and had to be reminded by the little child that the emperor is without clothes.

Most people in the educational world (students, teachers, administrators, scholars, suprintendents, …) are dishonest (often without realizing it) either because we are too lazy to reflect on and see the absurdities in what we are doing (and just give to students what we were given in schools and universities, or during training courses and enrichment seminars!), or because we are simply afraid and need to protect ourselves from punishment or from being judged and labeled as inept or failures.  This dishonesty prevails at all levels.  I had a friend who was working in a prestigious university in the U.S. and who often went as an educational consultant and expert to countries to “improve and develop” their educational systems.  Once, when he was on his way to Egypt as a consultant to help in reforming the educational system there, I asked him, “Have you ever been to Egypt?”  He said no.  I said, “Don’t you find it strange that you don’t know Egypt but you know what is good for it?!”  Obviously, the richness, the wisdom and the depth of that 7000-year civilization is totally ignored by him, or more accurately, cannot be comprehended by him.  Or, he may simply believe in what Kipling believed in in relation to India: to be ruled by Britain was India’s right; to rule India was Britain’s duty!  In a very real sense, that friend of mine does not only abstract the theories he carries along with him everywhere but also abstracts the people by assuming that they all have the same deficits and, thus, the same solution – and that he has the solution.

Let’s take the term “sustainable development,” for example, which is widely used today and it is used in the concept paper for this conference.  If we mean by development what we see in “developed” nations, then sustainable development is a nightmare.  If we all start consuming, for example, at the rate at which “developed” nations currently do, then (as a friend of mine from Mexico says) we need at least five planets to provide the needed resources and to provide dumping sites for our waste!  If “developing” nations consume natural resources (such as water) at the same rate “developed” nations do, such resources would be depleted in few years!  Such “development” would be destructive to the soil of the earth and to the soil of cultures, both of which nurture and sustain human beings and human societies. The price would be very high at the level of the environment and at the level of beautiful relationships among people.  Thus, those who believe in sustainable development (in its current conception and practice) are either naïve or dishonest or right out indifferent to what happens to nature, to beautiful relationship among people, and to the joyful harmony within human beings and between them and their surroundings.  Nature and relationships among human beings are probably the two most precious treasures in life; the most valuable things human beings have.  The survival of human and natural diversity (and even of human communities) are at stake here.

We do not detect dishonesty in the fields of education, knowledge and development because usually we are protected (in scools) from having much contact with life, through stressing verbal, symbolic and technical “knowledge,” through avoiding people’s experiences and surroundings, through the means we follow in evaluating people, and through ignoring history (history of people, of ideas, …).  The main connection most school textbooks have with life is through the sections that carry the title “applications” – another instance of dishonesty.  During the 1970s, for example, and as the head supervisor of math instruction in all the schools of the West Bank (in Palestine), one question I kept asking children was “is 1=1?”  1=1 is true in schoolbooks and on tests but in real life it has uses, abuses and misuses, but no real instances.  We abstract apples in textbooks and make them equal but in real life there is no apple which is exactly equal to another apple.  The same is true when we say that Newton discovered gravity.  Almost every child by the age of one discovers it.  (When my grandson, for example, was 15 months old, I was watching him once pick up pieces of cereal and put them in his mouth.  Everytime he lost a piece, he would look for it down, never up!)  By teaching that Newton discovered gravity, we do not only lie but also fail to clarify Newton’s real contribution.  Similarly with teaching that Columbus discovered America ….  Everyone of us can give tens of examples on dishonesty in the way we were taught and the way we teach."

…

"Second Main Trouble with Knowledge and Education: Lack of Connection with the Lives of the Social Majorities in the World"

…

"Building Learning Societies

From what has been said so far, two main approaches to knowledge and learning can be identified: (1) learning by doing; i.e. by the person being embedded in life, in one’s cultural soil.  In this approach, learning is almost synonymous to living, and (2) the formal approach, which usually starts with ready pre-prepared content (usually fragmented into several subjucts, and usually put together in the absence of the two most important “actors” in learning: teachers and students).  This approach also embodies tests and grades."

…

"Finally, I would like to affirm -- as a form of summary -- certain points, and point out to the need of dismantling others:

1. We need to dismantle the claim that learning can only take place in schools.

2. We need to dismantle the practice of separating students from life For at least 12 years) and still claim that learning is taking place.

3. We need to dismantle the assumption/ myth that teachers can teach what they don’t do.

4. We need to dismantle the myth that education can be improved through professionals and experts.

5. We need to dismantle the hegemony of words like education, development, progress, excellence, and rights and reclaim, instead, words like wisdom, faith, generosity, hope, learning, living, happiness, and duties.

6. We need to affirm that the vast mojority of people go to school not to learn but to get a diploma. We need to create diverse environments of learning.

7. We need to affirm our capacity for doing and learning, not for getting degrees.

8. We need to affirm and regain the concept and practice of “learning from the world,” not “about the world.”

9. We need to affirm that people are the real solution, not the obstacle and not ignorant.

The basic topic in learning is life and people living in its midst – not outside it and not above it. And the basic social unit in learning is small groups engaged in real life, in some aspects of their lives, and of their choice. The basic act at the individual level is to reflect on one’s life, express it and communicate and discuss it with others.

We need to spend more time in conversations face-to-face with one another, in doing things together, in dreaming beautiful dreams, and in building shared visions. In short, we need to reclaim our lives and regain our cultural spaces."]]></description>
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    <title>Deprived, but not depraved: Prosocial behavior is an adaptive response to lower socioeconomic status. - PubMed - NCBI</title>
    <dc:date>2019-01-22T02:25:27+00:00</dc:date>
    <link>https://www.ncbi.nlm.nih.gov/pubmed/29342766</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Individuals of lower socioeconomic status (SES) display increased attentiveness to others and greater prosocial behavior compared to individuals of higher SES. We situate these effects within Pepper & Nettle's contextually appropriate response framework of SES. We argue that increased prosocial behavior is a contextually adaptive response for lower-SES individuals that serves to increase control over their more threatening social environments."]]></description>
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<item rdf:about="http://www.seanmichaelmorris.com/and-so-i-am-grateful-too/">
    <title>And so I am grateful too</title>
    <dc:date>2018-01-01T20:04:50+00:00</dc:date>
    <link>http://www.seanmichaelmorris.com/and-so-i-am-grateful-too/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In return for believing in me, I offer belief in others. This is my currency, my economy: trust and belief. I said once about my role as managing editor at Hybrid Pedagogy that “I prowl the gates of this journal, I do—but to keep them open, not closed; to invite in rather than keep out.” But this is not work restricted to that of a journal editor: it is work we can all do in whatever role we occupy. It is the work of teachers, scholars, administrators, provosts, executive directors, instructional designers, technologists, writers, and more. For myself, I will always keep an eye open for new voices, voices that education and academia might not take seriously for whatever reason, I will listen carefully to what they have to say and I will offer them whatever platform I may.

In part, this means not speaking. Not writing Twitter threads. Not occupying any stage alone. The work others have done to give me opportunities must turn into work I can do to give others opportunities. I can be silent and listen. I can retweet. Hold the door so someone else might walk through, just as the door was held for me. And I hope, in my silence, I inspire silence in those who have the privilege—the leaders of the critical pedagogy and digital pedagogy conversation—to make way for other leaders. Because that is leadership in critical pedagogy.

Because critical pedagogy, digital pedagogy, #digped—none of these is our community. Increasingly, I recognize that there is no “us” when “us” means “our.” Should we find ourselves saying that someone is a good fit for our community, we are also saying that someone else is not. Some have seen me as a poor fit for their communities; and so how could I turn around and guard the gate in that fashion? Generosity of spirit, generosity of dialogue, generosity of justice, cannot be exclusive.

In the end, our only legacy will be the people we have loved, the voices we have amplified, the kindnesses we have offered and which echo out ongoingly. A published paper will be forgotten. A hashtag will disappear even more readily. A MOOC, a community, a conference… These all have end points when they disappear or disintegrate. But if in that published paper we cite a student or an adjunct; if across that hashtag we promote lovingkindness and encourage people to speak and listen; if in that MOOC, that community, or at that conference, we meet humans where they are and give them whatever doorways to discovery we can build—then something sustainable, something lasting might come of it.

If I have a wish for the new year, it is not for my life to improve. It is that, through whatever power I have, I might improve the lives of others. This is what Digital Pedagogy Lab is for. This is why I write. This is why I teach. My voice pales in comparison to the cacophony of voices waiting to be heard. I want to hear them. And I believe we all will be better off if we let that cacophony rise."]]></description>
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<item rdf:about="https://www.washingtonpost.com/outlook/being-rich-wrecks-your-soul-we-used-to-know-that/2017/07/28/7d3e2b90-5ab3-11e7-9fc6-c7ef4bc58d13_story.html">
    <title>Being rich wrecks your soul. We used to know that. - The Washington Post</title>
    <dc:date>2017-08-01T00:46:13+00:00</dc:date>
    <link>https://www.washingtonpost.com/outlook/being-rich-wrecks-your-soul-we-used-to-know-that/2017/07/28/7d3e2b90-5ab3-11e7-9fc6-c7ef4bc58d13_story.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The point is not necessarily that wealth is intrinsically and everywhere evil, but that it is dangerous — that it should be eyed with caution and suspicion, and definitely not pursued as an end in itself; that great riches pose great risks to their owners; and that societies are right to stigmatize the storing up of untold wealth. That’s why Aristotle, for instance, argued that wealth should be sought only for the sake of living virtuously — to manage a household, say, or to participate in the life of the polis. Here wealth is useful but not inherently good; indeed, Aristotle specifically warned that the accumulation of wealth for its own sake corrupts virtue instead of enabling it. For Hindus, working hard to earn money is a duty (dharma), but only when done through honest means and used for good ends. The function of money is not to satiate greed but to support oneself and one’s family. The Koran, too, warns against hoarding money and enjoins Muslims to disperse it to the needy.

Some contemporary voices join this ancient chorus, perhaps none more enthusiastically than Pope Francis. He’s proclaimed that unless wealth is used for the good of society, and above all for the good of the poor, it is an instrument “of corruption and death.” And Francis lives what he teaches: Despite access to some of the sweetest real estate imaginable — the palatial papal apartments are the sort of thing that President Trump’s gold-plated extravagance is a parody of — the pope bunks in a small suite in what is effectively the Vatican’s hostel. In his official state visit to Washington, he pulled up to the White House in a Fiat so sensible that a denizen of Northwest D.C. would be almost embarrassed to drive it. When Francis entered the Jesuit order 59 years ago, he took a vow of poverty, and he’s kept it.

According to many philosophies and faiths, then, wealth should serve only as a steppingstone to some further good and is always fraught with moral danger. We all used to recognize this; it was a commonplace. And this intuition, shared by various cultures across history, stands on firm empirical ground.

Over the past few years, a pile of studies from the behavioral sciences has appeared, and they all say, more or less, “Being rich is really bad for you.” Wealth, it turns out, leads to behavioral and psychological maladies. The rich act and think in misdirected ways.

When it comes to a broad range of vices, the rich outperform everybody else. They are much more likely than the rest of humanity to shoplift and cheat , for example, and they are more apt to be adulterers and to drink a great deal . They are even more likely to take candy that is meant for children. So whatever you think about the moral nastiness of the rich, take that, multiply it by the number of Mercedes and Lexuses that cut you off, and you’re still short of the mark. In fact, those Mercedes and Lexuses are more likely to cut you off than Hondas or Fords: Studies have shown that people who drive expensive cars are more prone to run stop signs and cut off other motorists .

The rich are the worst tax evaders, and, as The Washington Post has detailed, they are hiding vast sums from public scrutiny in secret overseas bank accounts.

They also give proportionally less to charity — not surprising, since they exhibit significantly less compassion and empathy toward suffering people. Studies also find that members of the upper class are worse than ordinary folks at “reading” people’ s emotions and are far more likely to be disengaged from the people with whom they are interacting — instead absorbed in doodling, checking their phones or what have you. Some studies go even further, suggesting that rich people, especially stockbrokers and their ilk (such as venture capitalists, whom we once called “robber barons”), are more competitive, impulsive and reckless than medically diagnosed psychopaths. And by the way, those vices do not make them better entrepreneurs; they just have Mommy and Daddy’s bank accounts (in New York or the Cayman Islands) to fall back on when they fail."

…

"Some will say that we have not entirely forgotten it and that we do complain about wealth today, at least occasionally. Think, they’ll say, about Occupy Wall Street; the blowback after Mitt Romney’s comment about the “47 percent”; how George W. Bush painted John Kerry as out of touch. But think again: By and large, those complaints were not about wealth per se but about corrupt wealth — about wealth “gone wrong” and about unfairness. The idea that there is no way for the vast accumulation of money to “go right” is hardly anywhere to be seen.

Getting here wasn’t straightforward. Wealth has arguably been seen as less threatening to one’s moral health since the Reformation, after which material success was sometimes taken as evidence of divine election. But extreme wealth remained morally suspect, with the rich bearing particular scrutiny and stigmatization during periods like the Gilded Age. This stigma persisted until relatively recently; only in the 1970s did political shifts cause executive salaries skyrocket, and the current effectively unprecedented inequality in income (and wealth) begin to appear, without any significant public complaint or lament.

The story of how a stigma fades is always murky, but contributing factors are not hard to identify. For one, think tanks have become increasingly partisan over the past several decades, particularly on the right: Certain conservative institutions, enjoying the backing of billionaires such as the Koch brothers, have thrown a ton of money at pseudo-academics and “thought leaders” to normalize and legitimate obscene piles of lucre. They produced arguments that suggest that high salaries naturally flowed from extreme talent and merit, thus baptizing wealth as simply some excellent people’s wholly legitimate rewards. These arguments were happily regurgitated by conservative media figures and politicians, eventually seeping into the broader public and replacing the folk wisdom of yore. But it is hard to argue that a company’s top earners are literally hundreds of times more talented than the lowest-paid employees.

As stratospheric salaries became increasingly common, and as the stigma of wildly disproportionate pay faded, the moral hazards of wealth were largely forgotten. But it’s time to put the apologists for plutocracy back on the defensive, where they belong — not least for their own sake. After all, the Buddha, Aristotle, Jesus, the Koran, Jimmy Stewart, Pope Francis and now even science all agree: If you are wealthy and are reading this, give away your money as fast as you can."]]></description>
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<item rdf:about="http://taeyoonchoi.com/artofteaching/#/">
    <title>The Art of Teaching</title>
    <dc:date>2017-06-27T05:07:36+00:00</dc:date>
    <link>http://taeyoonchoi.com/artofteaching/#/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[via: "The slide deck for the workshop is superb. Such a great experience, so grateful to @tchoi8 & the other participants." https://twitter.com/dphiffer/status/879465006449909760

referencing also: "How I learn to build things. Something I created for @tchoi8’s Art of Learning workshop at @eyeofestival."
https://twitter.com/dphiffer/status/879366496354488322 ]

[video: "Absence is Presence with Distance"
https://vimeo.com/234330230

"As an artist, I work with technology and narrative – formal and relational projects. As an activist, I examine personal and political – practice and praxis. As an educator, I create feedback between plastic and elastic – learning and unlearning. My talk is set at the dawn. We are waiting for the sun to rise and we are full of questions. What’s the role of an artist as an activist now? How can we critique oppressive systems that create the sense of ‘others’ based on ability and legal status? What’s kind of pedagogy can we experiment through alternative schools? How can we create a community among those who have nothing in common? By creating art, we can give form to our intentions, contribute to making the world we want to live in.

( For a companion posting to this talk visit: 

https://medium.com/@tchoi8/absence-is-presence-with-distance-c0712aada56c )]]]></description>
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    <title>The Education Debates Part Seven — davidcayley.com</title>
    <dc:date>2017-05-21T21:13:51+00:00</dc:date>
    <link>http://www.davidcayley.com/podcasts/2016/11/12/the-education-debates-part-seven</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Deschooling Society: Paul Goodman, Ivan Illich, John Holt"]]></description>
<dc:subject>neilpostman johnholt ivanillich unschooling deschooling education highered highereducation schools schooling schooliness teaching learning howwelearn stimulation motivation intrinsicmotivation curiosity freedom choice scholarship highschool colleges universities prerequisites relevance training apprenticeships donaldhoyt grades grading success libraries ritual rituals quantification process consumerism scarcity inequality puertorico literacy functionalliteracy labor work ivarberg teens youth generosity kindness compassion concern socialjustice dignity competence self-worth children childhood compulsory privilege</dc:subject>
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<item rdf:about="http://wildflowerschools.org/about">
    <title>Wildflower Montessori</title>
    <dc:date>2017-03-16T04:22:11+00:00</dc:date>
    <link>http://wildflowerschools.org/about</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["ABOUT

Wildflower is an innovative, open-source approach to Montessori learning. Its aim is to be an experiment in a new learning environment, blurring the boundaries between home-schooling and institutional schooling, between scientists and teachers, between schools and the neighborhoods around them. At the core of Wildflower are 9 principles that define the approach.

A growing number of shopfront Montessori lab schools have been started using the Wildflower approach. These schools are listed here.  

ORIGINS

Wildflower Montessori is the labor of love of our founder, Sep Kamvar. Unable to find a school which combined Montessori education, an inclusive family environment, and a small, responsive school size, Sep was inspired to create his own. A professor and scientist, Sep sought the support of experienced Montessori leaders to design the school and to identify ways in which the long-history of experimentation and scientific practice in Montessori could be linked to his research. The outcome is a collaborative team of Montessori experts, scientists and designers working together to create a child-centered learning experience.

After the first Wildflower school was created in January of 2014, there was intense interest in the school and the approach. This interest led us to open-source the model and help other family groups and teacher-leaders to create new Wildflower schools. Each teacher-leader at each Wildflower school serves on the board of at least one other Wildflower school, creating a community of schools that are linked by both a shared philosophy and a network of shared relationships.  However, each school is autonomous and independently run, with no operational involvement from Sep or MIT.  Sep currently serves as an advisor to the Wildflower Foundation, a foundation that was set up to support teacher-leaders at Wildflower schools."

…

[9 Principles]

1. An Authentic Montessori Environment: providing a peaceful, mixed-age, child-directed environment.

In identifying Montessori as our guide for Wildflower schools, we were drawn to the unique combination of a few factors. The Montessori Method emphasizes the potential of the child, if served well, to change the world. We valued its intrinsic respect for that potential, its promotion of peaceful communities, and its specific pedagogical structures. As a model which prioritizes the development of the individual child, we value the balance of Montessori's scientific approach to children's development and its assertion that childhood is a unique period of growth to be protected at its own pace.

2. A Shopfront, Neighborhood-nested Design:</strong> committed to remaining small, teacher-led, integrated in the community, and responsive to the needs of children

Inspired by the work of Christopher Alexander, Wildflower schools are shopfront schools that consist of a single classroom, with the faculty both teaching in the classroom and administrating the school. By preserving a small scale, teachers are able to make decisions in their day-to-day teaching that respond to the intellectual needs of the children, and are able to make decisions on a school-wide basis that respond to their own vision and the contextual needs of the families. The shopfront model also allows these communities to seamlessly integrate into neighborhoods. Children are visible in the community as they walk to and from school, to their local playground or garden, and to civic spaces that would otherwise be on-site in a larger institution.

3. A Lab School: serving as a research setting dedicated to advancing the Montessori Method in the context of the modern world.

Each of the Wildflower schools serves as a lab school to help us better understand and advance the Montessori Method, and to help us propose empirically-supported design for new materials. We seek to integrate modern technologies in observation and documentation without changing the concrete, didactic nature of the classroom itself. We further seek to refine the development of Montessori-consistent apparatuses that prepare children for the cognitive patterns of modern fluencies.

4. A Seamless Learning Community: blurring the boundaries of home-schooling and institutional schooling by placing high priority on parent education and giving parents and integral role in the classroom.

Wildflower schools look for ways in which children's home, school, and community environments can offer more seamless experiences, reflecting consistent perspectives on children's development and engaging them as authentic contributors in each setting. We believe that parents and families offer a knowledge about children which is equally important to the professional preparation of teachers, and seek opportunities for parent-knowledge to inform classroom practice and teacher-knowledge to inform the home.

5. An Artist-in-residence: bringing richness to the learning environment by giving the children opportunities to observe and interact with adults doing day-to-day creative work.

Because we believe that children learn best in environments that model lifelong learning and creativity, each Wildflower school engages an artist-in-residence. Each school offers their artist studio space in a place accessible to the children, where the children can see them doing the work of their lives. In exchange, artists offer their work back to the classroom weekly, teaching children about their craft and helping children to develop their own skills. Through the artists-in-residence program, we seek to increase the awareness of the inner lives of children available to artists of all kinds and to protect children's understanding that learning and creating can happen throughout their lives and beyond their formal school experiences.

6. A spirit of generosity: Reflecting a spirit of generosity to all stakeholders, to children, to parents, to those in need, and to the local community.

Often, schools are seen as a service relationship, with parents as customers, teachers as service-providers, and children as recipients of the service, to be filled with information and assessed. We see it differently -- we see that each constituency brings their special gift to one another. We see the teachers bring the gift of their love and skillfulness to the children and the parents, the parents bring the gift of nurturing and advancing the teachers in their practice and growth as teachers and leaders, and the children bring the gift of helping all of us see in a new way.&nbsp; Importantly, this spirit of gift extends beyond the walls of the school: each school seeks to bring their gifts to the broader community, by being involved in the local community, by making educational opportunities that are free to the public, and by reserving slots in our schools for those in need.

7. An Attention to Nature: emphasizing the nonseparation between nature and human nature through a unique living-classroom design and extensive time in nature.

It is both a contemporary imperative and an essential quality of our design that we think proactively about the impact of our work on the environment around us. By limiting the footprint of each school to a storefront, we necessarily limit the availability of private, outdoor space. Instead, we design the interior of the school to allow children to learn to care for their living environment and to surround them with abundant plant life. We site schools near to public play spaces and work with city partners to design sustainable urban gardens for which the school and neighborhood community can care. We carefully consider the materials used in the classroom and choose sustainable, nontoxic and earth-friendly options. Finally, we maintain nutritional standards that are earth-conscious and protect natural, healthful diets for children.

8. A Role in Shaping the Neighborhood: working with the community to improve local parks, streets, and establishments to create an urban environment that is healthier for children.

Wildflower schools should change the way their immediate communities function and, as a part of a larger network, change the nature of their entire cities. The integration of children and families into the daily fabric of the neighborhood, we believe, will influence the lives of other neighbors, the questions asked in other educational settings, and the priorities of policymakers. We implement, then, structures that make our work transparent to their communities and expand who we define as "stakeholders" to include more than just the families we serve. From opportunities for passers-by to stop and observe the classrooms to the presence of children in local eateries, from the public gardens we create and tend, to the regular, open information sessions to inform our community about our work, we judge our approach not only by its influence on enrolled children and their families but on the city beyond our rolls.

9. An Open-source Design and Decentralized Network: advancing an ecosystem of independent Wildflower schools that mutually support one another.

Finally, we recognize that issues of scale -- including increased centralized decision-making, larger administrative bureaucracies and operational overhead -- decrease the autonomy available to individual classrooms. At the same time, we value the practical benefits of a community of learners and professionals working together, and the economic efficiencies that can arise from shared resources. To balance those concerns, each school sees itself as a node in a network, maintaining autonomy in school-level decision-making while able to access the resources of the network when those resources are useful and compelling to the school. Reciprocally, each school also sees itself not only as responsible for its own operations, but as responsible for helping other schools in the network, and for helping other interested family groups to start their own Wildflower schools."]]></description>
<dc:subject>schools education small microschools montessori via:aimee opensource homeschool christopheralexander labschools networks community art generosity urban cities lcproject sfsh openstudioproject decentralization sepkamvar</dc:subject>
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<item rdf:about="https://www.pw.org/content/reviewers_critics_laura_miller_of_slate">
    <title>Reviewers &amp; Critics: Laura Miller of Slate | Poets &amp; Writers</title>
    <dc:date>2017-02-19T00:47:26+00:00</dc:date>
    <link>https://www.pw.org/content/reviewers_critics_laura_miller_of_slate</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In an interview with the National Book Critics Circle, you said, “I’m under the impression that most literary critics are primarily interested in writing, and while I find that subject fascinating, I am probably more interested in reading.” I find this rather intriguing, and think it’s a chief reason your writing on literary culture is so distinctive. Can you elaborate on your statement here?
We live in a time when everyone wants to write and seemingly no one “has time” to read. Everyone wants to speak and increasingly few people want to listen. People sometimes scoff when I make this observation and claim that aspiring writers read more than anyone else, but that is not my experience. I’m constantly meeting people who, when they learn what I do, always want to talk about the book they plan to write despite the fact that they seem to find no books worth reading. We fetishize the idea of being a writer in a variety of ways, most of them narcissistic. So when I meet a big reader who professes no desire to write, I think of them as a beautiful, almost mythical creature, like a unicorn, to be celebrated.

I also believe that reading is a profoundly creative act, that every act of reading is a collaboration between author and reader. I don’t understand why more people aren’t interested in this alchemy. It’s such an act of grace to give someone else ten or fifteen hours out of your own irreplaceable life, and allow their voice, thoughts, and imaginings into your head. I can’t respect any writer who isn’t abjectly grateful for the faith, generosity, and trust in that. I think there’s an unspoken, maybe even unconscious contempt for reading as merely “passive” in many people who obsess about writers and writing. Discussion of writers and writing generally bores me. But I’m always interested in why people read and why they like what they like. That’s far more likely to surprise and enlighten me than someone fretting about daily word counts and agonizing over their process."]]></description>
<dc:subject>via:austinkleon writing reading howwewrite howweread lauramiller 2017 generosity grace attention whyweread</dc:subject>
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<item rdf:about="https://tinyletter.com/jomc/letters/reading-generously">
    <title>Reading generously</title>
    <dc:date>2017-01-20T01:33:42+00:00</dc:date>
    <link>https://tinyletter.com/jomc/letters/reading-generously</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Last weekend, I read a number of Mark Fisher’s pieces after the sad news of his death. Simon Reynolds wrote a very moving remembrance. [https://www.theguardian.com/commentisfree/2017/jan/18/mark-fisher-k-punk-blogs-did-48-politics ] I’ve also been thinking about this pair of tweets from James Butler:

[https://twitter.com/piercepenniless/status/820338388171706369
https://twitter.com/piercepenniless/status/820338591268241408 ]

“Just echoing friends on here, but: if you think someone’s work is great - if it’s meaningful or important to you - tell them.”  “And I wish, sometimes, we could read people in life with the charity, generosity and clear perspective we do in death.” 

Here’s a pretty classic Fisher bit on the the contrast between the obsolescence of technology with the relative lack of obsolescence in music trends [http://thequietus.com/articles/13004-mark-fisher-ghosts-of-my-life-extract ]: "While 20th Century experimental culture was seized by a recombinatorial delirium, which made it feel as if newness was infinitely available, the 21st Century is oppressed by a crushing sense of finitude and exhaustion. It doesn’t feel like the future. Or, alternatively, it doesn’t feel as if the 21st Century has started yet. We remain trapped in the 20th century, just as Sapphire and Steel were incarcerated in their roadside café.…there’s an increasing sense that culture has lost the ability to grasp and articulate the present. Or it could be that, in one very important sense, there is no present to grasp and articulate any more.”

It never ever hurts to read more generously. I am feeling that sense of being "trapped in the 20th century" intensifying. And yet, I can't go back to a time when those PKD paperbacks were on so many friends' shelves. Anyway, if culture isn't pushing forward, I guess that means looking left and right instead of straight ahead. Just don't stop looking."]]></description>
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<item rdf:about="https://www.theguardian.com/film/2017/jan/06/john-berger-obituary-letter">
    <title>Letter: John Berger was generous with his knowledge | Film | The Guardian</title>
    <dc:date>2017-01-08T21:38:34+00:00</dc:date>
    <link>https://www.theguardian.com/film/2017/jan/06/john-berger-obituary-letter</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In 1972, while a student at the London Film School, I directed, with a team of other students, a film based on John Berger’s book A Fortunate Man, for the British Film Institute. Being young and inexperienced, I was extremely nervous about asking John if we could use his book as a basis for a film, knowing how publishers and agents guard their intellectual property. But with just one phone call to John everything was agreed. He maintained that the ideas contained within the book were, in his words, “open to all”.

That was typical of Berger, a generous and open-minded man who encouraged young people to make the most of their opportunities."]]></description>
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<item rdf:about="https://www.theguardian.com/books/2017/jan/05/john-berger-obituary-letter">
    <title>Letter: John Berger’s European haunts | Books | The Guardian</title>
    <dc:date>2017-01-08T21:30:23+00:00</dc:date>
    <link>https://www.theguardian.com/books/2017/jan/05/john-berger-obituary-letter</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In 1974, at the start of his marriage to Beverly Bancroft, he moved to Quincy, the agricultural village in the Alps that was to remain their family home. I first met John in the same year, as one of the four founders of the Writers and Readers Publishing Cooperative. John was one of several established writers who decided that small publishing, with decision-making in the hands of those who actually made what the industry sold, was a good thing.

He enjoyed collaboration. While he did not put money into the group, he made its financial existence easier by not taking advances when books were published, and was there to advise, finding pleasure in going to meetings when he was in London. I imagine it was a similar pleasure to that he took in being part of the community in Quincy, where everyone participated in haymaking, and John’s table was ever busy with neighbours deliberating on problems or engaging in that gossip which is also storytelling.

Writers and Readers started an art list, republishing Berger’s backlist, including A Painter of Our Time. There was also the brilliant A Fortunate Man – standard reading for all GPs – and his new books. In the way of 1970s collectives, the organisation fell apart in the early 80s. But John and I remained fast friends. We didn’t always agree on politics, but his sense of justice was ever an inspiration and his volcanic laugh a joy. We even went on to win the Scott Moncrieff prize for literary translation together, for Nella Bielski’s The Year Is ’42 (2004).

When I published Losing the Dead (2014), a memoir about my parents’ war and its aftermath, he gave me a drawing he had made inspired by Rembrandt’s The Polish Rider. He was extraordinarily generous, and paid singular attention to young writers and artists, let alone to people needing a hand or a lift. A true listener, he said it was what his storytelling was all about. He listened with an ear for everything, not only what was spoken. And he managed in his encounters and in his stories, as well as his essays, somehow to confront despair and turn it into hope."]]></description>
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    <title>John Berger remembered – by Geoff Dyer, Olivia Laing, Ali Smith and Simon McBurney | Books | The Guardian</title>
    <dc:date>2017-01-07T04:58:55+00:00</dc:date>
    <link>https://www.theguardian.com/books/2017/jan/06/john-berger-remembered-by-geoff-dyer-olivia-laing-and-ali-smith</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Ali Smith

I heard John Berger speaking at the end of 2015 in London at the British Library. Someone in the audience talked about A Seventh Man, his 1975 book about mass migrancy in which he says: “To try to understand the experience of another it is necessary to dismantle the world as seen from one’s own place within it and to reassemble it as seen from his.”

The questioner asked what Berger thought about the huge movement of people across the world. He put his head in his hands and sat and thought; he didn’t say anything at all for what felt like a long time, a thinking space that cancelled any notion of soundbite. When he answered, what he spoke about ostensibly seemed off on a tangent. He said: “I have been thinking about the storyteller’s responsibility to be hospitable.”

As he went on, it became clear how revolutionary, hopeful and astute his thinking was. The act of hospitality, he suggested, is ancient and contemporary and at the core of every story we’ve ever told or listened to about ourselves – deny it, and you deny all human worth. He talked about the art act’s deep relationship with this, and with inclusion. Then he gave us a definition of fascism: one set of human beings believing it has the right to cordon off and decide about another set of human beings.

A few minutes with Berger and a better world, a better outcome, wasn’t fantasy or imaginary, it was impetus – possible, feasible, urgent and clear. It wasn’t that another world was possible; it was that this world, if we looked differently, and responded differently, was differently possible.

His readers are the inheritors, across all the decades of his work, of a legacy that will always reapprehend the possibilities. We inherit his routing of the “power-shit” of everyday corporate hierarchy and consumerism, his determined communality, his ethos of unselfishness in a solipsistic world, his procreative questioning of the given shape of things, his articulate compassion, the relief of that articulacy. We inherit writing that won’t ever stop giving. A reader coming anywhere near his work encounters life-force, thought-force – and the force, too, of the love all through it.

It’s not just hard, it’s impossible, to think about what he’s given us over the years in any past tense. Everything about this great thinker, one of the great art writers, the greatest responders, is vital – and response and responsibility in Berger’s work always make for a fusion of thought and art as a force for the understanding, the seeing more clearly and the making better of the world we’re all citizens of. But John Berger gone? In the dark times, what’ll we do without him? Try to live up to him, to pay what Simone Weil called (as he notes in his essay about her) “creative attention”. The full Weil quote goes: “Love for our neighbour, being made of creative attention, is analogous to genius.”

Berger’s genius is its own fertile continuum – radical, brilliant, gentle, uncompromising – in the paying of an attention that shines with the fierce intelligence, the loving clarity of the visionary he was, is, and always will be.

***

Geoff Dyer

There is a long and distinguished tradition of aspiring writers meeting the writer they most revere only to discover that he or she has feet of clay. Sometimes it doesn’t stop at the feet – it can be legs, chest and head too – so that the disillusionment taints one’s feelings about the work, even about the trade itself. I count it one of my life’s blessings that the first great writer I ever met – the writer I admired above all others – turned out to be an exemplary human being. Nothing that has happened in the 30-odd years since then has diminished my love of the books or of the man who wrote them.

It was 1984. John Berger, who had radically altered and enlarged my ideas of what a book could be, was in London for the publication of And Our Faces, My Heart, Brief as Photos. I interviewed him for Marxism Today. He was 58, the age I am now. The interview went well but he seemed relieved when it was over – because, he said, now we could go to a pub and talk properly.

It was the highpoint of my life. My contemporaries had jobs, careers – some even owned houses – but I was in a pub with John Berger. He urged me to send him things I’d written – not the interview, he didn’t care about that, he wanted to read my own stuff. He wrote back enthusiastically. He was always encouraging. A relationship cannot be sustained on the basis of reverence and we soon settled into being friends.

The success and acclaim he enjoyed as a writer allowed him to be free of petty vanities, to concentrate on what he was always so impatient to achieve: relationships of equality. That’s why he was such a willing collaborator – and such a good friend to so many people, from all walks of life, from all over the world. There was no limit to his generosity, to his capacity to give. This did more than keep him young; it combined with a kind of negative pessimism to enable him to withstand the setbacks dished out by history. In an essay on Leopardi he proposed “that we are not living in a world in which it is possible to construct something approaching heaven-on-earth, but, on the contrary, are living in a world whose nature is far closer to that of hell; what difference would this make to any single one of our political or moral choices? We would be obliged to accept the same obligations and participate in the same struggle as we are already engaged in; perhaps even our sense of solidarity with the exploited and suffering would be more single-minded. All that would have changed would be the enormity of our hopes and finally the bitterness of our disappointments.”

While his work was influential and admired, its range – in both subject matter and form – makes it difficult to assess adequately. Ways of Seeing is his equivalent of Keith Jarrett’s Köln Concert: a bravura performance that sometimes ends up as a substitute for or distraction from the larger body of work to which it serves as an introduction. In 1969 he put forward Art and Revolution “as the best example I have achieved of what I consider to be the critical method”, but it is in the numerous shorter pieces that he was at his best as a writer on art. (These diverse pieces have been assembled by Tom Overton in Portraits to form a chronological history of art.)

No one has ever matched Berger’s ability to help us look at paintings or photographs “more seeingly”, as Rilke put it in a letter about Cézanne. Think of the essay “Turner and the Barber’s Shop” in which he invites us to consider some of the late paintings in light of things the young boy saw in his dad’s barber shop: “water, froth, steam, gleaming metal, clouded mirrors, white bowls or basins in which soapy liquid is agitated by the barber’s brush and detritus deposited”.

Berger brought immense erudition to his writing but, as with DH Lawrence, everything had to be verified by appeal to his senses. He did not need a university education – he once spoke scathingly of a thinker who, when he wanted to find something out, took down a book from a shelf – but he was reliant, to the end, on his art school discipline of drawing. If he looked long and hard enough at anything it would either yield its secrets or, failing that, enable him to articulate why the withheld mystery constituted its essence. This holds true not just for the writings on art but also the documentary studies (of a country doctor in A Fortunate Man and of migrant labour in A Seventh Man), the novels, the peasant trilogy Into Their Labours, and the numerous books that refuse categorisation. Whatever their form or subject the books are jam-packed with observations so precise and delicate that they double as ideas – and vice versa. “The moment at which a piece of music begins provides a clue to the nature of all art,” he writes in “The Moment of Cubism”. In Here Is Where We Meet he imagines “travelling alone between Kalisz and Kielce a hundred and fifty years ago. Between the two names there would always have been a third – the name of your horse.”

The last time we met was a few days before Christmas 2015, in London. There were five of us: my wife and I, John (then 89), the writer Nella Bielski (in her late 70s) and the painter Yvonne Barlow (91), who had been his girlfriend when they were still teenagers. Jokingly, I asked, “So, what was John like when he was 17?” “He was exactly like he is now,” she replied, as though it were yesterday. “He was always so kind.” All that interested him about his own life, he once wrote, were the things he had in common with other people. He was a brilliant writer and thinker; but it was his lifelong kindness that she emphasised.

The film Walk Me Home which he co- wrote and acted in was, in his opinion, “a balls-up” but in it Berger utters a line that I think of constantly – and quote from memory – now: “When I die I want to be buried in land that no one owns.” In land, that is, that belongs to us all.

***

Olivia Laing

The only time I saw John Berger speak was at the 2015 British Library event. He clambered on to the stage, short, stocky, shy, his extraordinary hewn face topped with snowy curls. After each question he paused for a long time, tugging on his hair and writhing in his seat, physically wrestling with the demands of speech. It struck me then how rare it is to see a writer on stage actually thinking, and how glib and polished most speakers are. For Berger, thought was work, as taxing and rewarding as physical labour, a bringing of something real into the world. You have to strive and sweat; the act is urgent but might also fail.

He talked that evening about the need for hospitality. It was such a Bergerish notion. Hospitality: the friendly and generous reception and entertainment of guests, visitors or strangers, a word that shares its origin with hospital, a place to treat sick or injured people. This impetus towards kindness and care for the ill and strange, the vulnerable and dispossessed is everywhere in Berger’s work, the sprawling orchard of words he planted and tended over the decades.

In 1972 he won the Booker prize, and in his acceptance speech explained that he would be donating half his winnings to the Black Panthers. His closing words were “clarity is more important than money”. Few people have possessed such clarity, nor yoked it to such persistently generous political ends. Art he saw as a communal and vital possession, to be written about with sensual exactness.

His essays on painting are packed with unforgettable images, the diligent, inspired seeing of an artist who’d given himself over to written language. Vermeer’s rooms, “which the light fills like water in a tank”. Goya, whose cross-hatched tones gave “a human body the filthy implication of fur”. Bonnard’s “dissolving colours, making his subjects unattainable, nostalgic”. Pollock’s “great walls of silver, pink, new gold, pale blue nebulae seen through dense skeins of swift dark or light lines”. Art criticism is rarely this plain, this fruitful, or this adamant that what happens on a canvas has a bearing on our human lives.

Capitalism, he wrote in Ways of Seeing, “survives by forcing the majority to define their own interests as narrowly as possible”. It was narrowness he set himself against, the toxic impulse to wall in or wall off. Be kin to the strange, be open to difference, cross-pollinate freely. He put his faith in the people, the whole host of us.

Host: there’s another curious word, lurking at the root of both hospitality and hospital. It means both the person who offers hospitality, and the group, the flock, the horde. It has two origins: the Latin for stranger or enemy, and also for guest. It was Berger’s gift, I think, to see that this kind of perception or judgment is always a choice, and to make a case for kindness: for being humane, whatever the cost.

***

Simon McBurney

No one I have ever met listened like John. He leaned forward. His very blue eyes scanning yours. Then glancing away for away for a moment as his ear turned towards you. To be the object of this fierce attention was… to feel heard. And being heard, at once you had a place in the world. You belonged. You were situated. Sited.

John’s writing desk in his house in the mountains in France faced the wall. Above it drawings by his son Yves and his granddaughter Melina. A CD of Glenn Gould lay beside one of Tom Waits. His pen (he only wrote in ink) was fat and comfortable. The window to his left looked out onto the garden. A vegetable patch gave way to apple trees which in turn bordered a field where cows, except in winter, would graze.

We would watch them as each evening they were called to milk. Bells sounding, arses covered in shit. He listened to them in the same way. With the same attention. He was never not listening.

In 1992, never having met, I watched him watching The Street of Crocodiles (a play created from the writings of Bruno Shultz) from a point of vantage above the audience. His body so concentrated as if he himself were creating the piece before him. Afterwards he suggested we eat. Days later he was in my kitchen discussing the show and the magnetic knife rack beside my ancient gas stove.

His short story The Three Lives of Lucie Cabrol is the final entry in a collection entitled Pig Earth, the first of the epic trilogy Into Their Labours, which chronicles peasant life, and migration into the cities, in the 20th century. I asked him if he would allow me to make Lucie Cabrol into a piece of theatre.

He invited me to visit him in the Haut Savoie and picked us up at the airport. “Lucie was not her real name,” shouted John as he drove Tim Hatley, my designer, and I into the mountains. “I will show you where she lived and the site of her death.”

We drank his coffee, saw the memorials to the Maquis, walked the precipitous slopes. Laughed. There was always laughter with John. We heard how he had first heard the story of this woman, a mythic figure in the all the local villages. “To live here was always an act of resistance. She was tiny, the unlikeliest of survivors. But never accepted defeat. Even in the face of her own murder.”

For him resisting was part of existing. “... defiant resistance in the face of likely defeat. The poor, the ill, animals, the prisoner, especially the political prisoner, the migrant, the peasant, the Palestinian: he saw none of them as failures,” as Anthony Barnett writes.

John Berger was my friend. Seeing people’s responses to his death over the last few days, many many people would claim him as theirs too. John had that quality of engagement. “The opposite of love is not hate, but separation,” he wrote.

His words joined things together. With certainty, clarity and, always, tenderness. The personal and the political, the poetic and the prosaic, the natural with the man made. And also the writer and the reader. They too were joined, bound together. Thus people felt, correctly, he was attached to them. And they to him. He was theirs. He listened to them. Even now, in the most deafening roar of these dark and absurd times, he makes me feel that it is possible to be heard. That we must be heard.

One consolation in the face of his absence, is that his writing will remain for me a place of refuge. A site where “language has acknowledged the experience which demanded which cried out...” Where words promise “that which has been experienced cannot disappear as if it had never been.”

“Can you hear me in the dark?”

In 1999, in the abandoned Aldwych Underground station we created, together, for Artangel, A Vertical Line. A meditation on the origins of art. The last movement was in a deep tunnel imagining the discovery of the Chauvet cave, the site of the worlds oldest prehistoric paintings.

“Can you hear me in the dark?” John shouts. And the piece begins...

Yes, John, we can still hear you in the dark.

The last time he fetched me from the airport, aged 84, he was holding two crash helmets. Laughing. We’re on the bike. Minutes later John and I were weaving through the Geneva traffic and hitting the motorway towards the mountains. Over his shoulder I glanced at the speedometer as it climbed towards 160kph. If we die, I thought, at least it will be quick. Then I closed my eyes and pushed myself into his back."]]></description>
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</item>
<item rdf:about="https://medium.com/future-crunch/99-reasons-why-2016-has-been-a-great-year-for-humanity-8420debc2823#.tj7kowhpd">
    <title>99 Reasons 2016 Was a Good Year – Future Crunch – Medium</title>
    <dc:date>2017-01-01T23:55:14+00:00</dc:date>
    <link>https://medium.com/future-crunch/99-reasons-why-2016-has-been-a-great-year-for-humanity-8420debc2823#.tj7kowhpd</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[See also Chris Hadfield’s list: 

"With celebrity death and elections taking the media by the nose, it’s easy to forget that this year saw a great many positives. Let’s look."
https://pinboard.in/u:robertogreco/b:017019e54e7b ]

"Our media feeds are echo chambers. And those echo chambers don’t just reflect our political beliefs; they reflect our feelings about human progress. Bad news is a bubble too."

Some of the biggest conservation successes in generation

[1 – 9]

Huge strides forward for global health

[10 – 24]

Political and economic progress in many parts of the world

[25 – 41]

We finally started responding seriously to the climate change emergency

[42 – 59]

The world got less violent

[60 – 66]

Signs of hope for a life-sustaining economy

[67 – 78]

Endangered animals got a some well-deserved breaks

[79 –  90]

The world got more generous

[91 – 99]"]]></description>
<dc:subject>optimism 2016 trends improvement progress health global healthcare disease conservation environment chrishadfield economics endangeredanimals animals violence climatechange politics generosity charity philanthropy via:anne charities</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:7f3dcde97227/</dc:identifier>
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<item rdf:about="http://www.gayleallen.net/cm-048-dacher-keltner-on-the-power-paradox/">
    <title>CM 048: Dacher Keltner on the Power Paradox</title>
    <dc:date>2016-08-11T00:50:44+00:00</dc:date>
    <link>http://www.gayleallen.net/cm-048-dacher-keltner-on-the-power-paradox/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Is there a secret to lasting power? Yes, and Dacher Keltner has been teaching leaders about it for decades. And the secret is not the ruthless, manipulative approach associated with 15th-century politician and writer Niccolo Machiavelli. It is actually the opposite.

As a University of California, Berkeley, Professor of Psychology, and Founder and Director of the Greater Good Science Center, Dacher Keltner shares research-based insights he has gained. And in his latest book, The Power Paradox: How We Gain and Lose Influence, he discusses a new science of power and 20 guiding power principles.

In this interview, we talk about:

• How the legacy of Niccolo Machiavelli continues to inform power
• Why power is about so much more than dominance, manipulation, and ruthlessness
• Why we need to question a coercive model of power
• The short- versus long-term impact of different kinds of power
• Why power is about lifting others up
• Why lasting power is given, not grabbed
• The important role that reputation, gossip and esteem play in who gains power
• How, within days, group members already know who holds the power
• What makes for enduring power
• How our body language and words speak volumes about power
• Why Abraham Lincoln is a fascinating study of empathetic power
• The fact that great and powerful leaders are incredible storytellers
• How feeling powerful makes us less aware of risk
• How feeling powerful makes us less empathetic, attentive and responsive to others
• How feeling powerful actually overrides the part of our brain that signals empathy
• How drivers of more expensive cars (46 percent) tend to ignore pedestrians
• How powerful people often tell themselves stories to justify hierarchies
• The price we pay for powerlessness
• Concrete ways we can cultivate enduring, empathetic power
• Gender and power
• Why the key to parenting is to empower children to have a voice in the world

Selected Links to Topics Mentioned [all linked within]

Dacher Keltner
Greater Good Science Center
Frans de Waal
The Prince by Niccolo Machiavelli
Thomas Clarkson and the abolition movement
Why Civil Resistance Works by Erica Chenoweth and Maria J. Stephan
House of Cards
The 100-Year Life by Lynda Gratton and Andrew Scott
What Works by Iris Bohnet
Arturo Behar and Facebook
Greater Good in Action
Science of Happiness course on edX"]]></description>
<dc:subject>dacherkeltner power hierarchy machiavelli influence paradox coercion 2016 thomasclarkson abolition slavery history greatergoodsciencecenter resistance ericchenoweth mariastephan houseofcards andrewscott lyndagratton irisbohnet arturobejar fransdewaal chimpanzees primates privilege superiority psychology empathy class poverty wealth inequality poor happiness humility altruism respect sfsh leadership administration parenting friendship dignity workplace horizontality sharing generosity powerlessness recognition racism gender prestige socialintelligence empowerment</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:e04e347cd276/</dc:identifier>
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</item>
<item rdf:about="https://aeon.co/essays/there-s-no-emotion-we-ought-to-think-harder-about-than-anger">
    <title>There’s no emotion we ought to think harder about than anger | Aeon Essays</title>
    <dc:date>2016-07-31T02:21:03+00:00</dc:date>
    <link>https://aeon.co/essays/there-s-no-emotion-we-ought-to-think-harder-about-than-anger</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Anger is the emotion that has come to saturate our politics and culture. Philosophy can help us out of this dark vortex"

…

"So, to put my radical claim succinctly: when anger makes sense (because focused on status), its retaliatory tendency is normatively problematic, because a single-minded focus on status impedes the pursuit of intrinsic goods. When it is normatively reasonable (because focused on the important human goods that have been damaged), its retaliatory tendency doesn’t make sense, and it is problematic for that reason. Let’s call this change of focus the Transition. We need the Transition badly in our personal and our political lives, dominated as they all too frequently are by payback and status-focus.

Sometimes a person may have an emotion that embodies the Transition already. Its entire content is: ‘How outrageous! This should not happen again.’ We may call this emotion Transition-Anger, and that emotion does not have the problems of garden-variety anger. But most people begin with everyday anger: they really do want the offender to suffer. So the Transition requires moral, and often political, effort. It requires forward-looking rationality, and a spirit of generosity and cooperation."

he struggle against anger often requires lonely self-examination. Whether the anger in question is personal, or work-related, or political, it requires exacting effort against one’s own habits and prevalent cultural forces. Many great leaders have understood this struggle, but none more deeply than Nelson Mandela. He often said that he knew anger well, and that he had to struggle against the demand for payback in his own personality. He reported that during his 27 years of imprisonment he had to practise a disciplined type of meditation to keep his personality moving forward and avoiding the anger trap. It now seems clear that the prisoners on Robben Island had smuggled in a copy of Meditations by the Stoic philosopher Marcus Aurelius, to give them a model of patient effort against the corrosions of anger.

But Mandela was determined to win the struggle. He wanted a successful nation, even then, and he knew that there could be no successful nation when two groups were held apart by suspicion, resentment, and the desire to make the other side pay for the wrongs they had done. Even though those wrongs were terrible, cooperation was necessary for nationhood. So he did things, in that foul prison, that his fellow prisoners thought perverse. He learned Afrikaans. He studied the culture and thinking of the oppressors. He practised cooperation by forming friendships with his jailers. Generosity and friendliness were not justified by past deeds; but they were necessary for future progress.

Mandela used to tell people a little parable. Imagine that the sun and the wind are contending to see who can get a traveller to take off his blanket. The wind blows hard, aggressively. But the traveller only pulls the blanket tighter around him. Then the sun starts to shine, first gently, and then more intensely. The traveller relaxes his blanket, and eventually he takes it off. So that, he said, is how a leader has to operate: forget about the strike-back mentality, and forge a future of warmth and partnership.

Mandela was realistic. One would never have found him proposing, as did Gandhi, to convert Hitler by charm. And of course he had been willing to use violence strategically, when non-violence failed. Non-anger does not entail non-violence (although Gandhi thought it did). But he understood nationhood and the spirit that a new nation requires. Still, behind the strategic resort to violence was always a view of people that was Transitional, focused not on payback but on the creation of a shared future in the wake of outrageous and terrible deeds.

Again and again, as the African National Congress (ANC) began to win the struggle, its members wanted payback. Of course they did, since they had suffered egregious wrongs. Mandela would have none of it. When the ANC voted to replace the old Afrikaner national anthem with the anthem of the freedom movement, he persuaded them to adopt, instead, the anthem that is now official, which includes the freedom anthem (using three African languages), a verse of the Afrikaner hymn, and a concluding section in English. When the ANC wanted to decertify the rugby team as a national team, correctly understanding the sport’s long connection to racism, Mandela, famously, went in the other direction, backing the rugby team to a World Cup victory and, through friendship, getting the white players to teach the sport to young black children. To the charge that he was too willing to see the good in people, he responded: ‘Your duty is to work with human beings as human beings, not because you think they are angels.’

And Mandela rejected not only the false lure of payback, but also the poison of status-obsession. He never saw himself as above menial tasks, and he never used status to humiliate. Just before his release, in a halfway house where he was still officially a prisoner, but had one of the warders as his own private cook, he had a fascinating discussion with this warder about a very mundane matter: how the dishes would get done.

<blockquote>I took it upon myself to break the tension and a possible resentment on his part that he has to serve a prisoner by cooking and then washing dishes, and I offered to wash dishes and he refused … He says that this is his work. I said, ‘No, we must share it.’ Although he insisted, and he was genuine, but I forced him, literally forced him, to allow me to do the dishes, and we established a very good relationship … A really nice chap, Warder Swart, a very good friend of mine.</blockquote>

It would have been so easy to see the situation as one of status-inversion: the once-dominating Afrikaner is doing dishes for the once-despised ANC leader. It would also have been so easy to see it in terms of payback: the warder is getting a humiliation he deserves because of his complicity in oppression. Significantly, Mandela doesn’t go down either of these doomed paths, even briefly. He asks only, how shall I produce cooperation and friendship?

Mandela’s project was political; but it has implications for many parts of our lives: for friendship, marriage, child-rearing, being a good colleague, driving a car. And of course it also has implications for the way we think about what political success involves and what a successful nation is like. Whenever we are faced with pressing moral or political decisions, we should clear our heads, and spend some time conducting what Mandela (citing Marcus Aurelius) referred to as ‘Conversations with Myself’. When we do, I predict, the arguments proposed by anger will be clearly seen to be pathetic and weak, while the voice of generosity and forward-looking reason will be strong as well as beautiful."]]></description>
<dc:subject>marthanussbaum anger emotions philosophy nelsonmandela 2016 payback revenge social hierarchy cooperation friendship sharing generosity friendliness retaliation status aristotle marcusaurelius gandhi humanism reconciliation</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:d22da935417d/</dc:identifier>
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<item rdf:about="http://greatergood.berkeley.edu/">
    <title>Greater Good: The Science of a Meaningful Life</title>
    <dc:date>2016-01-12T06:52:29+00:00</dc:date>
    <link>http://greatergood.berkeley.edu/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Our Mission

The Greater Good Science Center studies the psychology, sociology, and neuroscience of well-being, and teaches skills that foster a thriving, resilient, and compassionate society.

Based at the University of California, Berkeley, the GGSC is unique in its commitment to both science and practice: Not only do we sponsor groundbreaking scientific research into social and emotional well-being, we help people apply this research to their personal and professional lives. Since 2001, we have been at the fore of a new scientific movement to explore the roots of happy and compassionate individuals, strong social bonds, and altruistic behavior—the science of a meaningful life. And we have been without peer in our award-winning efforts to translate and disseminate this science to the public.

We have pursued this mission through the following activities, which are supported by people like you:

Greater Good, our online magazine, is home to a rich array of award-winning media, including articles, videos, quizzes, and podcasts—all available for free. With nearly five million annual readers, the research-based stories, tools, and tips on the site make cutting-edge research practical and accessible to the general public, especially parents, educators, health professionals, business leaders, and policy makers.

Greater Good in Action is a clearinghouse of the best research-based practices for fostering happiness, resilience, kindness, and connection. Synthesizing hundreds of scientific studies, it presents each practice in a step-by-step format that’s easy to navigate, digest, and act on.

The Science of Happiness, our free online course, is taught by the GGSC’s Dacher Keltner and Emiliana Simon-Thomas, who lead students through a 10-week exploration of what it means to lead a happy and meaningful life. Students engage with some of the most provocative and practical lessons from a variety of disciplines, discovering how this science can be applied to their own lives. More than 300,000 students from around the world have enrolled in the course to date; evidence suggests that it boosts well-being and reduces stress.

The GGSC Education Program supports the well-being of students, teachers, and school leaders through a variety of activities, including Greater Good Education articles that cover new trends in social-emotional learning and contemplative practice in education. The program also runs an annual Summer Institute for Educators, which equips education professionals with social-emotional learning tools that benefit themselves and their students, and cultivate a positive school climate.

GGSC Events bring together leading scientists, educators, and members of the public to discuss concrete strategies for promoting the greater good. Our Science of a Meaningful Life seminar series has included presentations by luminaries like Paul Ekman, Jon Kabat-Zinn, Barbara Fredrickson, and Philip Zimbardo, many of which can be watched in our video archive.

The Expanding the Science and Practice of Gratitude project supports the scientific research and promotes evidence-based practices of gratitude in schools, workplaces, homes, and communities. This initiative is supported with funding from the John Templeton Foundation and run in collaboration with the University of California, Davis.

Fellowships to UC Berkeley undergraduate and graduate students are the flagship of the Center’s scientific initiatives. The GGSC’s fellowship program supports scholars whose work relates to our mission, from across a broad spectrum of academic disciplines. Previous GGSC fellows have gone on to top research and teaching positions at universities nationwide, providing a significant boost to the science of compassion, resilience, altruism, and happiness.

These programs are supported by donors large and small—and we hope you’ll consider signing up as a member. You can also sign up for our free newsletter to receive updates on our work.

To learn more about the GGSC, please download our brochure, which includes our “Six Habits of Happiness.”
 
Our Core Beliefs

• Compassion is a fundamental human trait, with deep psychological and evolutionary roots. By creating environments that foster cooperation and altruism, we help nurture the positive side of human nature.
• Happiness is not simply dependent on a person’s genes. It is a set of skills that can be taught, and, with practice, developed over time.
• Happiness and altruism are intertwined—doing good is an essential ingredient to being happy, and happiness helps spur kindness and generosity.
• Science should do more than help us understand human behavior and emotion in the abstract; it should be applied toward improving people’s personal and professional lives.
• Studying the roots of good, healthy, and positive behavior is just as important as studying human pathologies. To promote individual and social well-being, science must examine how people overcome difficult circumstances and how they develop positive emotions and relationships.
• Individual well-being promotes social well-being, and social well-being promotes individual well-being. The well-being of society as a whole can best be achieved by providing information, tools, and skills to those people directly responsible for shaping the well-being of others."]]></description>
<dc:subject>via:aimeegiles education happiness psychology research science neuroscience sociology well-being resilience compassion society ucberkeley berkeley ggsc greatergoodsciencecenter paulekman jonkabat-zinn barbarafredrickson philipzimbardo ucdavis altruism kindness generosity behavior humans human life living cooperation ucb cal ucd wellbeing</dc:subject>
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<item rdf:about="http://arablit.org/2015/11/30/moroccan-writer-and-scholar-fatema-mernissi-75/">
    <title>Moroccan Writer and Scholar Fatema Mernissi, 75 | Arabic Literature (in English)</title>
    <dc:date>2015-12-02T06:21:34+00:00</dc:date>
    <link>http://arablit.org/2015/11/30/moroccan-writer-and-scholar-fatema-mernissi-75/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["On writing, she once said: “Writing is one of the most ancient forms of prayer. To write is to believe communication is possible that other people are good, that you can awaken their generosity and their desire to do better.”"]]></description>
<dc:subject>fatimamernissi arabic literature morocco writing prayer communication generosity whywewrite</dc:subject>
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<item rdf:about="http://www.newyorker.com/books/page-turner/my-writing-education-a-timeline">
    <title>My Writing Education: A Time Line - The New Yorker</title>
    <dc:date>2015-10-31T18:32:52+00:00</dc:date>
    <link>http://www.newyorker.com/books/page-turner/my-writing-education-a-timeline</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["One day I walk up to campus. I stand outside the door of Doug’s office, ogling his nameplate, thinking: “Man, he sometimes sits in there, the guy who wrote Leaving the Land.” At this point in my life, I’ve never actually set eyes on a person who has published a book. It is somehow mind-blowing, this notion that the people who write books also, you know, *live*: go to the store and walk around campus and sit in a particular office and so on. Doug shows up and invites me in. We chat awhile, as if we are peers, as if I am a real writer too. I suddenly feel like a real writer. I’m talking to a guy who’s been in People magazine. And he’s asking me about my process. Heck, I *must be* a real writer."

…

"For me, a light goes on: we are supposed to be—are required to be—interesting. We’re not only *allowed* to think about audience, we’d *better*. What we’re doing in writing is not all that different from what we’ve been doing all our lives, i.e., using our personalities as a way of coping with life. Writing is about charm, about finding and accessing and honing ones’ particular charms. To say that “a light goes on” is not quite right—it’s more like: a fixture gets installed. Only many years later (see below) will the light go on."

…

"Doug gets an unkind review. We are worried. Will one of us dopily bring it up in workshop? We don’t. Doug does. Right off the bat. He wants to talk about it, because he feels there might be something in it for us. The talk he gives us is beautiful, honest, courageous, totally generous. He shows us where the reviewer was wrong—but also where the reviewer might have gotten it right. Doug talks about the importance of being able to extract the useful bits from even a hurtful review: this is important, because it will make the next book better. He talks about the fact that it was hard for him to get up this morning after that review and write, but that he did it anyway. He’s in it for the long haul, we can see. He’s a fighter, and that’s what we must become too: we have to learn to honor our craft by refusing to be beaten, by remaining open, by treating every single thing that happens to us, good or bad, as one more lesson on the longer path.

We liked Doug before this. Now we love him.

Toby has the grad students over to watch A Night at the Opera. Mostly I watch Toby, with his family. He clearly adores them, takes visible pleasure in them, dotes on them. I have always thought great writers had to be dysfunctional and difficult, incapable of truly loving anything, too insane and unpredictable and tortured to cherish anyone, or honor them, or find them beloved.

Wow, I think, huh."

…

"I notice that Doug has an incredible natural enthusiasm for anything we happen to get right. Even a single good line is worthy of praise. When he comes across a beautiful story in a magazine, he shares it with us. If someone else experiences a success, he celebrates it. He can find, in even the most dismal student story, something to praise. Often, hearing him talk about a story you didn’t like, you start to like it too—you see, as he is seeing, the seed of something good within it. He accepts you and your work just as he finds it, and is willing to work with you wherever you are. This has the effect of emboldening you, and making you more courageous in your work, and less defeatist about it."

…

"End of our first semester. We flock to hear Toby read at the Syracuse Stage. He has a terrible flu. He reads not his own work but Chekhov’s “About Love” trilogy. The snow falls softly, visible behind us through a huge window. It’s a beautiful, deeply enjoyable, reading. Suddenly we get Chekhov: Chekhov is funny. It is possible to be funny and profound at the same time. The story is not some ossified, cerebral thing: it is entertainment, active entertainment, of the highest variety. All of those things I’ve been learning about in class, those bone-chilling abstractions theme, plot, and symbol are de-abstracted by hearing Toby read Chekhov aloud: they are simply tools with which to make your audience feel more deeply—methods of creating higher-order meaning. The stories and Toby’s reading of them convey a notion new to me, or one which, in the somber cathedral of academia, I’d forgotten: literature is a form of fondness-for-life. It is love for life taking verbal form."

…

"Toby is a generous reader and a Zen-like teacher. The virtues I feel being modeled—in his in-class comments and demeanor, in his notes, and during our after-workshop meetings—are subtle and profound. A story’s positive virtues are not different from the positive virtues of its writer. A story should be honest, direct, loving, restrained. It can, by being worked and reworked, come to have more power than its length should allow. A story can be a compressed bundle of energy, and, in fact, the more it is thoughtfully compressed, the more power it will have.

His brilliant story “The Other Miller” appears in The Atlantic. I read it, love it. I can’t believe I know the person who wrote it, and that he knows me. I walk over to the Hall of Languages and there he is, the guy who wrote that story. What’s he doing? Talking to a student? Photocopying a story for next day’s class? I don’t remember. But there he is: both writer and citizen. I don’t know why this makes such an impression on me–maybe because I somehow have the idea that a writer walks around in a trance, being rude, moved to misbehavior by the power of his own words. But here is the author of this great story, walking around, being nice. It makes me think of the Flaubert quote, “live like a bourgeoisie and think like a demigod.” At the time, I am not sure what a bourgeoisie is, exactly, or a demigod, but I understand this to mean: “live like a normal person, write like a maniac.” Toby manifests as an example of suppressed power, or, rather: *directed* power. No silliness necessary, no dramatics, all of his considerable personal power directed, at the appropriate time, to a worthy goal."

…

"What Doug does for me in this meeting is respect me, by declining to hyperbolize my crap thesis. I don’t remember what he said about it, but what he did not say was, you know: “Amazing, you did a great job, this is publishable, you rocked our world with this! Loved the elephant.” There’s this theory that self-esteem has to do with getting confirmation from the outside world that our perceptions are fundamentally accurate. What Doug does at this meeting is increase my self-esteem by confirming that my perception of the work I’d been doing is fundamentally accurate. The work I’ve been doing is bad. Or, worse: it’s blah. This is uplifting–liberating, even—to have my unspoken opinion of my work confirmed. I don’t have to pretend bad is good. This frees me to leave it behind and move on and try to do something better. The main thing I feel: respected. Doug conveys a sense that I am a good-enough writer and person to take this not-great news in stride and move on. One bad set of pages isn’t the end of the world."

…

"On a visit to Syracuse, I hear Toby saying goodbye to one of his sons. “Goodbye, dear,” he says.

I never forget this powerful man calling his son “dear.”

All kinds of windows fly open in my mind. It is powerful to call your son “dear,” it is powerful to feel that the world is dear, it is powerful to always strive to see everything as dear. Toby is a powerful man: in his physicality, in his experiences, in his charisma. But all that power has culminated in gentleness. It is as if that is the point of power: to allow one to access the higher registers of gentleness."

…

"I am teaching at Syracuse myself now. Toby, Arthur Flowers, and I are reading that year’s admissions materials. Toby reads every page of every story in every application, even the ones we are almost certainly rejecting, and never fails to find a nice moment, even when it occurs on the last page of the last story of a doomed application. “Remember that beautiful description of a sailboat on around page 29 of the third piece?” he’ll say. And Arthur and I will say: “Uh, yeah … that was … a really cool sailboat.” Toby has a kind of photographic memory re stories, and such a love for the form that goodness, no matter where it’s found or what it’s surrounded by, seems to excite his enthusiasm. Again, that same lesson: good teaching is grounded in generosity of spirit."

…

"One night I’m sitting on the darkened front porch of our new house. A couple walks by. They don’t see me sitting there in the shadows.

“Oh, Toby,” the woman says. “Such a wonderful man.”

Note to self, I think: Live in such a way that, when neighbors walk by your house months after you’re gone, they can’t help but blurt out something affectionate."

…

"I do a reading at the university where Doug now teaches. During the after-reading party, I notice one of the grad writers sort of hovering, looking like she wants to say something to me. Finally, as I’m leaving, she comes forward and says she wants to tell me about something that happened to her. What happened is horrible and violent and recent and it’s clear she’s still in shock from it. I don’t know how to respond. As the details mount, I find myself looking to Doug, sort of like: Can you get me out of this? What I see Doug doing gets inside my head and heart and has stayed there ever since, as a lesson and an admonition: what Doug is doing, is staring at his student with complete attention, affection, focus, love—whatever you want to call it. He is, with his attention, making a place for her to tell her story—giving her permission to tell it, blessing her telling of it. What do I do? I do what I have done so many times and so profitably during my writing apprenticeship: I do my best to emulate Doug. I turn to her and try to put aside my discomfort and do my best to listen as intently as Doug is listening. I remember this moment as an object lesson in what I take to be Doug’s ethos: be kind, pay attention, err on the side of generosity."

…

"Toby comes back to do a reading at Syracuse. He reads “Bullet in the Brain” to a standing-room-only crowd. Afterwards, there is a stunned, appreciative silence—a little like that moment after fireworks just before the yelling starts. I look at Paula. There are tears in her eyes. Mine too. These, we later agree, are tears of gratitude. How lucky we are, we feel, that such a person exists in this world, and that we had the good fortune to cross paths with him, and be his students. Knowing him has helped us grow into better versions of ourselves: more dignified, less selfish. This, of course, is what a ‘role model’ is: someone who, by gracefully embodying positive virtues, causes you to aspire to them yourself."

…

"Why do we love our writing teachers so much? Why, years later, do we think of them with such gratitude? I think it’s because they come along when we need them most, when we are young and vulnerable and are tentatively approaching this craft that our culture doesn’t have much respect for, but which we are beginning to love. They have so much power. They could mock us, disregard us, use us to prop themselves up. But our teachers, if they are good, instead do something almost holy, which we never forget: they take us seriously. They accept us as new members of the guild. They tolerate the under-wonderful stories we write, the dopy things we say, our shaky-legged aesthetic theories, our posturing, because they have been there themselves.

We say: I think I might be a writer.

They say: Good for you. Proceed."]]></description>
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<item rdf:about="http://www.odysseyworks.org/blog/2015/9/5/christine-jones-on-the">
    <title>Christine Jones on the notion of the gift, reciprocity, and how being a parent influences her work — Odyssey Works</title>
    <dc:date>2015-09-08T23:05:18+00:00</dc:date>
    <link>http://www.odysseyworks.org/blog/2015/9/5/christine-jones-on-the</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["OW: WHY CREATE EXPERIENCES?

CJ: As a parent I am aware of creating a world where Santa Claus and the Tooth Fairy exist for my kids. When they die it's our job to make other kinds of magic. I love what Charlie Todd of Improv Everywhere says. He said he wanted to live in a world where anything can happen at any moment. His work makes our world just such a world...I think everyone has a desire to be surprised, delighted, moved, and transported. If we don't do this for each other, no one else will. Our parents will make magic for us when we are young, when we are older, we have to make it for ourselves and each other."

OW: WHAT ARE YOU TRYING TO DO WITH YOUR WORK?

CJ: This probably sounds horribly pretentious, but lately I have been thinking of myself as an artist who uses Intimacy the way a painter uses paint. My intention with all of my work is to enhance a feeling of connection and presence that makes people feel seen, and sometimes, especially with Theatre for One, loved. It is always amazing to me how simple acts of kindness and generosity are so deeply appreciated. We very rarely slow down enough to feel truly with other people. I am trying to create fruitful circumstances for a gift exchange between audience and performer. Whether it be a big Broadway show, or an immersive dinner theatre experience, or Theatre for One, I am hoping to create a space and relationships within the space that allow the audience to feel that they are receiving a beautiful experience and in return they are giving the performers or creators the gift of their full presence and attention."]]></description>
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<item rdf:about="https://medium.com/@AnandWrites/the-thriving-world-the-wilting-world-and-you-209ffc24ab90">
    <title>The Thriving World, the Wilting World, and You — Medium</title>
    <dc:date>2015-08-04T04:28:06+00:00</dc:date>
    <link>https://medium.com/@AnandWrites/the-thriving-world-the-wilting-world-and-you-209ffc24ab90</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["We are a community branded as leaders living through this revolutionary moment, living through this extreme winning and extreme losing. It falls on us to ask the tough questions about it.

But we here in Aspen are in a bit of a tight spot.

Our deliberations about what to do about this extreme winning and losing are sponsored by the extreme winners. This community was formed by stalwarts of American capitalism; today we sit in spaces named after Pepsi (as in the beverage) and Koch (as in the brothers); our discussion of Martin Luther King and Omelas is sponsored by folks like Accenture, David Rubenstein and someone named Pom; we are deeply enmeshed and invested in the establishment and systems we are supposed to question. And yet we are a community of leaders that claims to seek justice. These identities are tricky to reconcile.

Today I want to challenge how we reconcile them. There is no consensus on anything here, as any seminar participant knows. But I believe that many of our discussions operate within what I will call the “Aspen Consensus,” which, like the “Washington Consensus” or “Beijing Consensus,” describes a nest of shared assumptions within which diverse ideas hatch. The “Aspen Consensus” demarcates what we mostly agree not to question, even as we question so much. And though I call it the Aspen Consensus, it is in many ways the prevailing ethic among the winners of our age worldwide, across business, government and even nonprofits.

The Aspen Consensus, in a nutshell, is this: the winners of our age must be challenged to do more good. But never, ever tell them to do less harm.

The Aspen Consensus holds that capitalism’s rough edges must be sanded and its surplus fruit shared, but the underlying system must never be questioned.

The Aspen Consensus says, “Give back,” which is of course a compassionate and noble thing. But, amid the $20 million second homes and $4,000 parkas of Aspen, it is gauche to observe that giving back is also a Band-Aid that winners stick onto the system that has privileged them, in the conscious or subconscious hope that it will forestall major surgery to that system — surgery that might threaten their privileges.

The Aspen Consensus, I believe, tries to market the idea of generosity as a substitute for the idea of justice. It says: make money in all the usual ways, and then give some back through a foundation, or factor in social impact, or add a second or third bottom line to your analysis, or give a left sock to the poor for every right sock you sell.

The Aspen Consensus says, “Do more good” — not “Do less harm.”

I want to sow the seed of a difficult conversation today about this Aspen Consensus. Because I love this community, and I fear for all of us — myself very much included — that we may not be as virtuous as we think we are, that history may not be as kind to us as we hope it will, that in the final analysis our role in the inequities of our age may not be remembered well.

This may sound strange at first, because the winners of our disruptive age are arguably as concerned about the plight of the losers as any elite in human history. But the question I’m raising is about what the winners propose to do in response. And I believe the winners’ response, certainly not always but still too often, is to soften the blows of the system but to preserve the system at any cost. This response is problematic. It keeps the winners too safe. It allows far too many of us to evade hard questions about our role in contributing to the disease we also seek to treat."

…

"Now, a significant minority of us here don’t work in business. Yet even in other sectors, we’re living in an age in which the assumptions and values of business are more influential than they ought to be. Our culture has turned businessmen and -women into philosophers, revolutionaries, social activists, saviors of the poor. We are at risk of forgetting other languages of human progress: of morality, of democracy, of solidarity, of decency, of justice.

Sometimes we succumb to the seductive Davos dogma that the business approach is the only thing that can change the world, in the face of so much historical evidence to the contrary.

And so when the winners of our age answer the problem of inequality and injustice, all too often they answer it within the logic and frameworks of business and markets. We talk a lot about giving back, profit-sharing, win-wins, social-impact investing, triple bottom lines (which, by the way, are something my four-month-old son has).

Sometimes I wonder whether these various forms of giving back have become to our era what the papal indulgence was to the Middle Ages: a relatively inexpensive way of getting oneself seemingly on the right of justice, without having to alter the fundamentals of one’s life.

Because when you give back, when you have a side foundation, a side CSR project, a side social-impact fund, you gain an exemption from more rigorous scrutiny. You helped 100 poor kids in the ghetto learn how to code. The indulgence spares you from questions about the larger systems and structures you sustain that benefit you and punish others: weak banking regulations and labor laws, zoning rules that happen to keep the poor far from your neighborhood, porous safety nets, the enduring and unrepaired legacies of slavery and racial supremacy and caste systems.

These systems and structures have victims, and we here are at risk, I think, of confusing generosity toward those victims with justice for those victims. For generosity is a win-win, but justice often is not. The winners of our age don’t enjoy the idea that some of them might actually have to lose, to sacrifice, for justice to be done. In Aspen you don’t hear a lot of ideas involving the privileged and powerful actually being in the wrong, and needing to surrender their status and position for the sake of justice.

We talk a lot here about giving more. We don’t talk about taking less.

We talk a lot here about what we should be doing more of. We don’t talk about what we should be doing less of.

I think sometimes that our Aspen Consensus has an underdeveloped sense of human darkness. There is risk in too much positivity. Sometimes to do right by people, you must begin by naming who is in the wrong.

So let’s just come out and say the thing you’re never supposed to say in Aspen: that many of the winners of our age are active, vigorous contributors to the problems they bravely seek to solve. And for the greater good to prevail on any number of issues, some people will have to lose — to actually do less harm, and not merely more good.

We know that enlightened capital didn’t get rid of the slave trade. Impact investing didn’t abolish child labor and put fire escapes on tenement factories. Drug makers didn’t stop slipping antifreeze into medicine as part of a CSR initiative. In each of these cases, the interests of the many had to defeat the interests of the recalcitrant few.

Look, I know this speech won’t make me popular at the bar tonight. But this, for me, is an act of stepping into the arena — something our wonderful teacher-moderators challenged us to do.

I know many of you agree with me already, because we have bonded for years over a shared feeling that something in this extraordinary community didn’t feel quite right. There are many others who, instead of criticizing as I do, are living rejections of this Aspen Consensus — quitting lucrative lives, risking everything, to fight the system. You awe me: you who battle for gay rights in India, who live ardently among the rural poor in South Africa, who risk assassination or worse to report news of corruption.

I am not speaking to you tonight, and I know there are many of you. I am speaking to those who, like me, may feel caught between the ideals championed by this Institute and the self-protective instinct that is always the reflex of people with much to lose.

I am as guilty as anyone. I am part of the wave of gentrification and displacement in Brooklyn, one of the most rapidly gentrifying places in America. Any success I’ve had can be traced to my excellent choice in parents and their ability to afford incredibly expensive private schools. I like good wine. I use Uber — a lot. I once stole playing cards from a private plane. I want my new son to have everything I can give him, even though I know that this is the beginning of the inequality I loathe.

I often wonder if what I do — writing — is capable of making any difference.

When I entered this fellowship, I was so taken with that summons to make a difference. But, to be honest, I have also always had a complicated relationship to this place.

I have heard too many of us talking of how only after the IPO or the next few million will we feel our kids have security. These inflated notions of what it takes to “make a living” and “support a family” are the beginning of so much neglect of our larger human family.

I walk into too many rooms named for people and companies that don’t mean well for the world, and then in those rooms we talk and talk about making the world better.

I struggled in particular with the project. I couldn’t figure out what bothered me about it for the longest time. I wasn’t very good at coming up with one or getting it done.

And I realized, through conversation with fellows in similar dilemmas, what my problem was. Many people, including some being featured later tonight, are engaged in truly extraordinary and commendable projects. We are at our best when our projects take the system head on. But I wrestled with what I perceived to be the idea behind the project, of creating generous side endeavors rather than fighting to reform, bite by bite, the hands that feed us. I felt the project distracted us from the real question: is your regular life — not your side project — on the right side of justice?

Ask yourself: Does the world need more food companies donating playgrounds to children, or rather reformed food companies that don’t profit from fattening children?

Does the world need more Chinese tycoons engaging in philanthropy in China, or rather more honest and less corrupt Chinese tycoons?

Does the world need Goldman Sachs partners mentoring women or giving money to poor kids’ schools, or rather Goldman partners gambling everything to say: the way business is done at my firm isn’t what it should be, and I will fight to make Goldman a steward rather than a vampire squid of resources, even if that costs me my job?

I am reminded here of the final words of our Omelas reading: “They seem to know where they are going, the ones who walk away from Omelas.”

Sometimes, I find myself wondering what we’re actually doing here in Aspen. Are we here to change the system, or be changed by it? Are we using our collective strength to challenge the powerful, or are we helping to make an unjust, unpalatable system feel a little more digestible?

And yet I still come, year after year. Why? Because there is something amazing about this community. And because I have the feeling that we could be even more than we have been: genuine stewards of this chaotic, revolutionary moment in world affairs.

But if we are to play that role, I think we need to consider a fundamental shift in orientation in this community: from working within the system, to honestly questioning where that system fails people; from the unthreatening idea of doing good by doing well, to the braver notion of doing good by threatening our opportunity to do well.

This community has meant so much to me and to Priya. It always will. I am filled with hope, as I leave you here today, that we will find a way to become what has rarely existed in history: an establishment organization that questions the establishment, a society of traitors to our class, of people who choose to spend the capital of their privilege on questioning, and repairing, the system that minted the privilege.

Or we can just go on playing and winning at the same old game, and giving a little back. But I have a feeling this community, summoning the genuine spirit of leadership, could muster the gall to reimagine the game itself.

Forgive me. And thank you."]]></description>
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<item rdf:about="http://creativemornings.com/talks/jennifer-armbrust">
    <title>Jennifer Armbrust | Proposals for the Feminine Economy | CreativeMornings/PDX</title>
    <dc:date>2015-07-02T07:10:44+00:00</dc:date>
    <link>http://creativemornings.com/talks/jennifer-armbrust</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["“The experimental feminine is all that is not business as usual and vice versa.” — Joan Retallack

What does it look like to embody feminine principles in business? In art? Why does it matter—what’s at stake? What does gender have to do with business? What does business have to do with art? What does capitalism have to do with nature? And what is an economy, anyhow? Can a business be feminist? Why would it want to? Where is money in all of this? Armbrust’s Creative Mornings talk posits a protocol for prototyping an experimental/feminine business."

[Direct link to video: https://www.youtube.com/watch?v=i7kI7Bsa56g ]]]></description>
<dc:subject>jennarmbrust via:nicolefenton 2015 capitalism feminism masculinity consciouscapitalism power egalitarianism growth art design criticaltheory entrepreneurship business economics competition inequality ownership consumerism consumption labor work efficiency speed meritocracy profit individualism scarcity abundance poverty materialism care caring interdependence vulnerability embodiment ease generosity collaboration sustainability resourcefulness mindfulness self-care gratitude integrity honesty nature joanretallack well-being wellbeing</dc:subject>
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<item rdf:about="https://sfpc.hackpad.com/CODE-OF-CONDUCT-X8QZIEu4S1k">
    <title>CODE OF CONDUCT - sfpc.hackpad.com</title>
    <dc:date>2015-03-18T15:36:28+00:00</dc:date>
    <link>https://sfpc.hackpad.com/CODE-OF-CONDUCT-X8QZIEu4S1k</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Purpose:
Better articulate the values of the community and encourage collaboration within the space. We want to create a safe space for all SFPC members. 

For this conversation, we will collaboratively develop a Code of Conduct 
• What do we want to create? 
   ◦ community, interactive projects, 
   ◦ respectful communication 
      ▪ (being empathetic, listening)
      ▪ room for direct communication; honesty 
      ▪ Explicit/ Descriptive /   
      ▪ using constructive criticism - "be tough on ideas, not people"
   ◦ a shared experience
   ◦ Relationships of trust
   ◦ a space that celebrates making
• How do we make this an internationally welcoming environment?
   ◦ be patient, listen
   ◦ ask questions; be receptive to questions
   ◦ be conscious of your language
• Create a space where everyone's opinions are valid, no hesitation in asking questions, welcoming of all skillsets


Our suggestions:
• Work openly
   ◦ sharing, collaborative documents, transparency
   ◦ "what's said here stays here and what's learned here leaves here"
• Be generous
• What you put into this you will get out of it; full-time participation
• Speak with respect, assume the most respectful interpretation 
• Step up, step back

Principles of Conversation (via andrew zolli)
• Together we know more
• tough on ideas, gentle on people
• avoid jargon (unfamiliar language)
• threads beat points (making a thread, connect the dots)
• proceed with generosity

Unacceptable Behaviors:
• Violence, threats of violence or violent language directed against another person.
• Sexist, racist, homophobic, transphobic, ableist or otherwise discriminatory jokes and language.
• Posting or displaying sexually explicit or violent material nonconsensually. 2
• Personal insults, particularly those related to gender, sexual orientation, race, religion, or disability.
• Inappropriate physical contact. You should have someone’s consent before touching them.
• Unwelcome sexual attention. This includes, sexualized comments or jokes; inappropriate touching, groping, and unwelcomed sexual advances.
• Deliberate intimidation, stalking or following (online or in person).
• Advocating for, or encouraging, any of the above behavior.

Zach, Taeyoon, Allison, Casey and Tega are available to discuss any sort of unwelcome behavior and will work towards a resolution."]]></description>
<dc:subject>codeofconduct sfpc constructivecriticism allisonburch behavior community generosity transparency sharing andrewzolli communication collaboration honesty relationships trust patience listening conversation jargon 2015 schoolforpoeticcomputation</dc:subject>
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</item>
<item rdf:about="http://www.npr.org/2015/02/13/385846609/chapel-hill-shooting-victims-were-radiant-teacher-says">
    <title>Chapel Hill Shooting Victims Were 'Radiant,' Teacher Says : NPR</title>
    <dc:date>2015-02-15T22:35:28+00:00</dc:date>
    <link>http://www.npr.org/2015/02/13/385846609/chapel-hill-shooting-victims-were-radiant-teacher-says</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Growing up in America has been such a blessing, and you know, although in some ways I do stand out, such as the hijab I wear on my head, the head covering," Abu-Salha said, "there's still so many ways that I feel so embedded in the fabric that is, you know, our culture. And that's the beautiful thing here, is that it doesn't matter where you come from. There's so many different people from so many different places of different backgrounds and religions, but here we're all one, one culture."

Jabeen says she remembers when Abu-Salha was in third grade, "she had this sense of giving that really makes her different from other children."

"I still remember, in third grade, when we asked for something, you used to say, 'Don't put your hand like this,' " Abu-Salha recalled in May. "And you would have your hand facing downward as if you're taking something from someone."

"Oh, my God," Jabeen said. "You still remember?"

"And then you'd flip your hand over, and you'd open your hand upward as, you know, a giving gesture," Abu-Salha said. "You know, be giving, open, compassionate."]]></description>
<dc:subject>yusorabu-salha mussarutjabeen teaching teachers 2015 storycorps us generosity compassion giving howweteach</dc:subject>
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<item rdf:about="http://www.pieria.co.uk/articles/moral_aspects_of_basic_income">
    <title>Moral Aspects of Basic Income</title>
    <dc:date>2015-02-07T18:10:28+00:00</dc:date>
    <link>http://www.pieria.co.uk/articles/moral_aspects_of_basic_income</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The fall of Adam and Eve is a metaphor for the demise of our hunter-gatherer lifestyle. Eden is the recollection of an oppressed peasantry of the more humane world of their happier ancestors. Before we bit the apple, we lived off the fat of the land. Hunter-gatherers lived longer, ate better, and worked less than their agriculturalist descendants.  Average adult height, an excellent proxy for childhood nutrition did not return to levels seen in the Palaeolithic until a mere 150 years ago. 

Archaeologists tell us the invention of farming may well have been the greatest calamity to befall our species. Kings and slaves, property and war all were by-products of agriculture.  Even today, even when forced onto marginal lands, hunter-gather tribes often prefer to retain their old ways rather than till the soil.  “Why work hard when god made so many mongongo nuts?” ask the !Kung of southern Africa.
  
The lifestyle of hunter gathers is   much more easygoing than that of serfs and peasants. Subsistence agriculturalists worked from sunup to sundown. Hunter-gatherers “worked” a few hours a day.  That was enough to feed and clothe and house their families. The rest of the time they could socialize, play games, tell stories. And “work” back then was hunting antelope with your mates or strolling through the savannah looking for nuts and berries. Farmers overwhelmed hunter-gatherers, not because their lives were more pleasant but because farming makes land so much more productive. 

Of course, we cannot go back to those happier days.  Farming can feed up to 100 times as many people from the same plot of land and soon farmers outnumbered hunter-gatherers. An expanding population locked humanity into a constant and arduous grind. Until now."

…

"A number of us here at Pieria have argued that a basic income guarantee (also called a negative income tax) will not only reignite the economy and overcome secular stagnation, it will be the salvation of capitalism. Yes, it provides a safety net for the most unfortunate and yes, it reduces inequality, but most important, by creating steady and dependable demand, it cures capitalism’s only weakness, over-production. By putting money in consumers’ pockets, a basic income guarantees consistent demand and so gives the private sector confidence to hire and invest.

The economics of this proposal strike me as clear and convincing. I want to focus now on its ethical implications. On the one hand, helping the poorest citizens seems the Christian (or Muslim or Jewish or   Buddhist or humane) thing to do. In a wealthy society, it is unnecessarily cruel   that anyone among us should lack shelter, warmth and food. A negative income tax takes care of our most vulnerable without creating another government bureaucracy."

…

"If a conservative is someone who cherishes the time-honoured ways, is a bit odd that conservatives should exalt free markets. After all, capitalism is the most revolutionary force the world has ever known.  Whenever it meets a traditional society, it turns it upside down. The rise of fundamentalism, in the Islamic world, in America, in India, is a global phenomenon and so requires a global explanation.  The simplest is that capitalism, by shattering age-old relationships leaves many of us lost and alienated without the ancient verities that gave logic to our lives. “All that is solid melts into air. All freed, fast-frozen relations, with their train of ancient and venerable prejudices and opinions, are swept away, all new-formed ones become antiquated before they can ossify.” 

Capitalism has been magnificent in producing wealth and increasing productivity.  Unfortunately, It happily serves our baser instincts.  GDP goes up whether we spend on guns and Internet porn or education and opera tickets. When money is the measure of the man, when consumption is our only goal   our culture becomes shallower, and perhaps so do our relationships. And it is getting worse.
 
Thrift was the original capitalist virtue. According to Max Weber, upright burghers would limit consumption in order to purchase productive machinery or finance transoceanic voyages. By avoiding sumptuous consumption, our frugal protocapitalist could invest his capital and so increase society’s productive capacity.  That was admirable. That was then.
  
Today, thrift is passé.  These days, we serve capitalism by buying stuff, even stuff we don’t need.  Thrift no longer has much economic purpose. We have a savings glut, we have a labour glut, what we don’t have is a consumption glut. The world economy doesn’t require prudent savers, it needs us to max out our credit cards just to keep unemployment below 7%. No wonder our children are obsessed with buying the coolest football boots or the dress they saw in Vogue. It is as consumers that we best serve global capitalism. Sadly this addiction to   consumption may offer a bump to GDP but it does not create happiness.

What makes us happy, as Adam Smith recognized in The Theory of Moral Sentiments (the book he thought his masterpiece) is the regard of others.  What brings me joy is not a new toy but the look on my wife’s face that tells me she loves me. What makes me happy at work is not the corner office but what that symbolizes:  the sense that my boss admires and respects my talent and effort. A man buys an expensive watch because he thinks it will impress his mates but sadly, no one even notices.  When a middle aged man pulls up in a candy red Ferrari, he rarely makes the impression he had hoped when he put down his credit card.

What we admire in others are not their possessions but rather the same virtues we admired back in the Palaeolithic: kindness, loyalty, bravery, generosity, beauty, strength and a sense of humour.  Check out the personals ads: a sense of humour trumps an expensive watch every time. Today most of us work long hours, seeing our children less than we would like while others are utterly idle, unable to find work at all.  We act as though we live in a world of scarcity when actually will live in a world our ancestors would have thought abundant beyond their wildest dreams.  In terms of material comfort, you and I and even the guy in the hoodie down at the council estate live better than Charlemagne or Cleopatra.  

Hunter-gatherers shared. Farmers and factory workers, for the most part, did not. In many tribes, a successful hunter would give away 90% of the meat from his kill.  He certainly gained respect (and perhaps female companionship) for his prowess but the families of mediocre hunters also got to eat. Anthropologists suggest this propensity for generosity served everyone’s interests. Since no one family can eat an entire buffalo and even the best hunter sometimes goes a while without a kill, sharing the proceeds of a hunt is not just generous, it is an economically sensible insurance policy.  So is a basic income guarantee.

We can afford a basic income guarantee.  We can give every citizen enough money to survive. It will stimulate an economy starved of demand.  It will make our society more equitable. It will feed the hungry and house the homeless.  It respects the individual. It provides a constant level of demand that firms can depend on and so stimulate the animal spirits of businessmen.  It will strengthen workers bargaining position because they will be able to tell their employers to “take this job and shove it.” It will also reduce labour costs since firms won’t be required to provide a living wage.  It will give us more free time to dance and play and love our children.  I would also suggest, it might just end up making us better human beings. "]]></description>
<dc:subject>economics politics universalbasicincome christianity ethics morality 2013 maragretthatcher larrysummers labor work history capitalism freemarkets markets tomstreithorst adamsmith thrift kindness loyalty bravery generosity johngrey neoliberalism malthus karlmarx capital hunter-gatherers ubi</dc:subject>
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<item rdf:about="http://caterina.net/2015/01/14/the-little-virtues-by-natalia-ginzburg/">
    <title>The Little Virtues, by Natalia Ginzburg | Caterina.net</title>
    <dc:date>2015-01-15T09:47:16+00:00</dc:date>
    <link>http://caterina.net/2015/01/14/the-little-virtues-by-natalia-ginzburg/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“As far as the education of children is concerned, I think they should be taught not the little virtues but the great ones. Not thrift but generosity and an indifference to money; not caution but courage and a contempt for danger; not shrewdness but frankness and a love of truth; not tact but a love of ones neighbor and self-denial; not a desire for success but a desire to be and to know.”

[posted here now: http://robertogreco.tumblr.com/post/108156515763/as-far-as-the-education-of-children-is-concerned ]]]></description>
<dc:subject>nataliaginzburg education parenting virtue virtues thrift money generosity frankness truth glvo tect self-denial knowing being interdependence individualism courage caution danger shrewdness neighborliness</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=9RC7KQSdxR0">
    <title>'Pernicious' Effects of Economic Inequality - YouTube</title>
    <dc:date>2014-11-17T05:26:14+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=9RC7KQSdxR0</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["It's been said that money is the root of all evil. Does money make people more likely to lie, cheat and steal? Economics correspondent Paul Solman reports on new research from the University of California, Berkeley about how wealth and inequality affects us psychologically."]]></description>
<dc:subject>wealth inequality generosity psychogeography 2013 behavior ethics economics</dc:subject>
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<item rdf:about="http://m.chronicle.com/article/Speed-Kills/149401/">
    <title>Speed Kills: Fast is never fast enough - The Chronicle of Higher Education</title>
    <dc:date>2014-10-21T19:43:58+00:00</dc:date>
    <link>http://m.chronicle.com/article/Speed-Kills/149401/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In the past 50 years, two economies that operate at two different speeds have emerged. In one, wealth is created by selling labor or stuff; in the other, by trading signs that are signs of other signs. The virtual assets scale at a speed much greater than the real assets. A worker can produce only so many motorcycles, a teacher can teach only so many students, and a doctor can see only so many patients a day. In high-speed markets, by contrast, billions of dollars are won or lost in billionths of a second. In this new world, wealth begets wealth at an unprecedented rate. No matter how many new jobs are created in the real economy, the wealth gap created by the speed gap will never be closed. It will continue to widen at an ever-faster rate until there is a fundamental change in values.

One of the most basic values that must be rethought is growth, which has not always been the standard by which economic success is measured. The use of the gross national product and gross domestic product to evaluate relative economic performance is largely the product of the Cold War. As the battleground between the United States and the Soviet Union expanded to include the economy, the question became whether capitalism or communism could deliver more goods faster."

…

"The problem is not only, as Michael Lewis argues in Flash Boys, finding a technological fix for markets that are rigged; the problem is that the entire system rests on values that have become distorted: individualism, utility, efficiency, productivity, competition, consumption, and speed. Furthermore, this regime has repressed values that now need to be cultivated: sustainability, community, cooperation, generosity, patience, subtlety, deliberation, reflection, and slowness. If psychological, social, economic, and ecological meltdowns are to be avoided, we need what Nietzsche aptly labeled a "transvaluation of values."

…

"The growing concern about the effectiveness of primary, secondary, and postsecondary education has led to a preoccupation with the evaluation of students and teachers. For harried administrators, the fastest and most efficient way to make these assessments is to adopt quantitative methods that have proved most effective in the business world. Measuring inputs, outputs, and throughputs has become the accepted way to calculate educational costs and benefits. While quantitative assessment is effective for some activities and subjects, many of the most important aspects of education cannot be quantified. When people believe that what cannot be measured is not real, education and, by extension society, loses its soul.

Today’s young people are not merely distracted—the Internet and video games are actually rewiring their brains. Neuroscientists have found significant differences in the brains of "addicted" adolescents and "healthy" users. The next edition of the standard Diagnostic and Statistical Manual of Mental Disorders will very likely specify Internet addiction as an area for further research. The epidemic of ADHD provides additional evidence of the deleterious effects of the excessive use of digital media. Physicians concerned about the inability of their patients to concentrate freely prescribe Ritalin, which is speed, while students staying up all night to study take Ritalin to give them a competitive advantage.

Rather than resisting these pressures, anxious parents exacerbate them by programming their kids for what they believe will be success from the time they are in prekindergarten. But the knowledge that matters cannot be programmed, and creativity cannot be rushed but must be cultivated slowly and patiently. As leading scientists, writers, and artists have long insisted, the most imaginative ideas often emerge in moments of idleness.

Many people lament the fact that young people do not read or write as much as they once did. But that is wrong—the issue is not how much they are reading and writing; indeed they are, arguably, reading and writing more than ever before. The problem is how they are reading and what they are writing. There is a growing body of evidence that people read and write differently online. Once again the crucial variable is speed. The claim that faster is always better is nowhere more questionable than when reading, writing, and thinking.

All too often, online reading resembles rapid information processing rather than slow, careful, deliberate reflection. Researchers have discovered what they describe as an "F-shaped pattern" for reading web content, in which as people read down a page, they scan fewer and fewer words in a line. When speed is essential, the shorter, the better; complexity gives way to simplicity, and depth of meaning is dissipated in surfaces over which fickle eyes surf. Fragmentary emails, flashy websites, tweets in 140 characters or less, unedited blogs filled with mistakes. Obscurity, ambiguity, and uncertainty, which are the lifeblood of art, literature, and philosophy, become decoding problems to be resolved by the reductive either/or of digital logic.

Finally, vocationalization. With the skyrocketing cost of college, parents, students, and politicians have become understandably concerned about the utility of higher education. Will college prepare students for tomorrow’s workplace? Which major will help get a job? Administrators and admission officers defend the value of higher education in economic terms by citing the increased lifetime earning potential for college graduates. While financial matters are not unimportant, value cannot be measured in economic terms alone. The preoccupation with what seems to be practical and useful in the marketplace has led to a decline in the perceived value of the arts and humanities, which many people now regard as impractical luxuries.

That development reflects a serious misunderstanding of what is practical and impractical, as well as the confusion between the practical and the vocational. As the American Academy of Arts and Sciences report on the humanities and social sciences, "The Heart of the Matter," insists, the humanities and liberal arts have never been more important than in today’s globalized world. Education focused on STEM disciplines is not enough—to survive and perhaps even thrive in the 21st century, students need to study religion, philosophy, art, languages, literature, and history. Young people must learn that memory cannot be outsourced to machines, and short-term solutions to long-term problems are never enough. Above all, educators are responsible for teaching students how to think critically and creatively about the values that guide their lives and inform society as a whole.

That cannot be done quickly—it will take the time that too many people think they do not have.

Acceleration is unsustainable. Eventually, speed kills. The slowing down required to delay or even avoid the implosion of interrelated systems that sustain our lives does not merely involve pausing to smell the roses or taking more time with one’s family, though those are important.

Within the long arc of history, it becomes clear that the obsession with speed is a recent development that reflects values that have become destructive. Not all reality is virtual, and the quick might not inherit the earth. Complex systems are not infinitely adaptive, and when they collapse, it happens suddenly and usually unexpectedly. Time is quickly running out."]]></description>
<dc:subject>health life trends 2014 via:anne marktaylor futurists futuristmanifesto modernism modernity charliechaplin efficiency living slow thorsteinveblen wealth inequality values us growth economics writing finance education highered highereducation communication internet web online complexity systemsthinking systems humanities liberalarts stem criticalthinking creativity reflection productivity reading howweread howwewrite thinking schools schooling evaluation assessment quantification standardization standardizedtesting society interdisciplinary professionalization specialization transdisciplinary multidisciplinary learning howwelearn howwethink neuroscience slowness deliberation patience generosity consumption competition competitiveness subtlety sustainability community cooperation nietzsche capitalism latecapitalism speed filippomarinetti filippotommasomarinetti futurism marinetti</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=RWHpQGD8GOY">
    <title>Matt Hern: Vancouver: Spaces of Exclusion and Contestation - YouTube</title>
    <dc:date>2014-09-08T02:15:02+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=RWHpQGD8GOY</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Matt Hern's presentation in Session 1, "Spaces of Exclusion and Contestation," in the symposium, "Planning the Vancouver Metropolitan Region: A Critical Perspective," presented by the UBC School of Community and Regional Planning (SCARP), April 15-16, 2014."]]></description>
<dc:subject>matthern urban urbanism 2014 portland oregon vancouver britishcolumbia gentrification exclusion contestation cities communitygardens bikelanes displacement communities communityorganizing purplethistle groundswell housing capitalism latecapitalism predatorycapitalism inequality politics policy colonialism dispossession colonization commons occupation density urbanplanning planning solidarity development arrogance difference hospitality generosity friendship activism</dc:subject>
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<item rdf:about="http://soulellis.com/2014/03/counterpractice2/">
    <title>DE$IGN | Soulellis</title>
    <dc:date>2014-06-16T21:28:59+00:00</dc:date>
    <link>http://soulellis.com/2014/03/counterpractice2/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I’ve been thinking a lot about value and values.

Design Humility and Counterpractice were first attempts to build a conversation around the value of design and our values as designers. They’re highly personal accounts where I try to articulate my own struggle with the dominant paradigm in design culture today, which I characterize as —

speed
the relentlessness of branding
the spirit of the sell
the focus on product
the focus on perfection

and they include some techniques of resistance that I’ve explored in my recent work, like —

thingness
longevity
slowness (patience)
chance (nature, humility, serendipity)
giving away (generosity echo)

I’ve been calling them techniques, but they’re really more like values, available to any designer or artist. Work produced with these criteria runs cross-grain to the belief that we must produce instantly, broadcast widely and perform perfectly.

Hence, counterpractice. Cross-grain to common assumptions. Questioning.

And as I consider my options (what to do next), I’m seriously contemplating going back to this counterpractice talk as a place to reboot. Could these be seen as principles — as a platform for a new kind of design studio?

I’m not sure. Counterpractice probably need further translation. An idea like ”slowness” certainly won’t resonate for many, outside of an art context. And how does a love for print-on-demand and the web fit in here? Perhaps it’s more about “variable speed” and the “balanced interface” rather than slow vs fast. Slow and fast. Modulated experience. The beauty of a printed book is that it can be scanned quickly or savored forever. These aren’t accidental qualities; they’re built into the design.

[image by John Maeda: "DE$IGN"]

I’m thinking about all of this right now as I re-launch Soulellis Studio as Counterpractice. But if there’s anything that most characterizes my reluctance to get back to client-based work, it’s DE$IGN.

John Maeda, who departed RISD in December, where I am currently teaching, recently delivered a 4-minute TED talk, where he made this statement:

“From Design to DE$IGN.”

He expands that statement with a visual wordmark that is itself designed. What does it mean? I haven’t seen the talk yet so I can only presume, out of context. These articles and Maeda’s blog post at Design and Venture begin to get at it.

Maeda’s three principles for using design in business as stated in the WSJ article are fine. But they don’t need a logo. Designing DE$IGN is a misleading gesture; it’s token branding to sell an idea (in four minutes—the fast read). So what’s the idea behind this visual equation? As a logo, it says so many things:

All caps: DE$IGN is BIG.
It’s not £ or ¥ or 元: DE$IGN is American.
Dollar sign: DE$IGN is money.
∴
DE$IGN is Big American Money.

and in the context of a four-minute TED talk…

DE$IGN is speed (four minutes!)
DE$IGN is the spirit of selling (selling an idea on a stage to a TED audience)
DE$IGN is Helvetica Neue Ultra Light and a soft gradient (Apple)
DE$IGN is a neatly resolved and sellable word-idea. It’s a branded product (and it’s perfect).

In other words, DE$IGN is Silicon Valley. DE$IGN is the perfect embodiment of start-up culture and the ultimate tech dream. Of course it is — this is Maeda’s audience, and it’s his new position. It works within the closed-off reality of $2 billion acquisitions, IPOs, 600-person design teams and Next Big Thing thinking. It’s a crass, aggressive statement that resonates perfectly for its audience.

[Image of stenciled "CAPITALISM IS THE CRI$IS"]

DE$IGN makes me uneasy. The post-OWS dollar sign is loaded with negative associations. It’s a quick trick that borrows from the speed-read language of texting (lol) to turn design into something unsustainable, inward-looking and out-of-touch. But what bothers me most is that it comes from one of our design leaders, someone I follow and respect. Am I missing something?

I can’t help but think of Milton Glaser’s 1977 I<3NY logo here.

[Milton Glaser I<3NY]

Glaser uses a similar trick, but to different effect. By inserting a heart symbol into a plain typographic treatment, he too transformed something ordinary (referencing the typewriter) into a strong visual message. Glaser’s logo says that “heart is at the center of NYC” (and it suggests that love and soul and passion are there too). Or “my love for NYC is authentic” (it comes from the heart). It gives us permission to play with all kinds of associations and visual translations: my heart is in NYC, I am NYC, NYC is the heart of America, the heart of the world, etc. .

Glaser’s mark is old-school, east coast and expansive; it symbolizes ideas and feelings that can be characterized as full and overflowing. And human (the heart). It’s personal (“I”), but all about business: his client was a bankrupt city in crisis, eager to attract tourists against all odds.

Maeda’s mark is new money, west coast and exclusive. It was created for and presented to a small club of privileged innovators who are focused on creating new ways to generate wealth ($) by selling more product.

Clever design tricks aside, here’s my question, which I seem to have been asking for a few years now. Is design humility possible today? Can we build a relevant design practice that produces meaningful, rich work — in a business context — without playing to visions of excess?

I honestly don’t know. I’m grappling with this. I’m not naive and I don’t want to paint myself into a corner. I’d like to think that there’s room to resist DE$IGN. I do this as an artist making books and as an experimental publisher (even Library of the Printed Web is a kind of resistance). But what kind of design practice comes out of this? Certainly one that’s different from the kind of business I built with Soulellis Studio."]]></description>
<dc:subject>paulsoulellis 2014 conterpractice design humility capitalism resistance branding speed slow consumerism sales salesmanship perfection wabi-sabi thingness longevity slowness patience nature chance serendipity generosity potlatch johnmaeda questioning process approach philosophy art print balance thisandthat modulation selling ted tedtalks apple siliconvalley startups culture technology technosolutionsism crisis miltonglaser 1977 love</dc:subject>
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</item>
<item rdf:about="http://academickindness.tumblr.com/">
    <title>Academic Kindness</title>
    <dc:date>2014-02-25T22:21:38+00:00</dc:date>
    <link>http://academickindness.tumblr.com/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A record of unsolicited kindness, unexpected goodwill, and excessive generosity in academia."]]></description>
<dc:subject>kindness grace academia via:anne highered highereducation goodwill generosity moreofthisplease</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:4c33cdbee6b1/</dc:identifier>
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<item rdf:about="https://medium.com/fords-sensorium/7ffec8e4aa79">
    <title>When you see someone and think they need help, you can press help into their hand. — Ford’s Sensorium — Medium</title>
    <dc:date>2014-01-25T00:42:02+00:00</dc:date>
    <link>https://medium.com/fords-sensorium/7ffec8e4aa79</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Look, the few dollars my grandfather pressed into my hand didn’t change my situation. I probably used them to buy soda. Giving money to Aaron would not have made an observable dent in his legal fees or saved his life, just as the money we gave to my wife’s cousin won’t save his life.

This morning, as I was thinking about all of this, a woman asked me for a dollar as I walked up Coney Island Avenue, and I didn’t give her the dollar.

I try to be a generous person but often fail at it. I try to be a polite person, but I can also be a fearful person. I’ll do everything I can to avoid embarrassing others, but that isn’t the same as kindness.

When you see someone and think they need help, you can press help into their hand. They may refuse it, but you can, if you choose, press help into their hand."]]></description>
<dc:subject>charity paulford ftrain generosity money help kindness 2014 aaronswartz charities philanthropy</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:fe0307c08aaa/</dc:identifier>
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<item rdf:about="http://www.washingtonpost.com/entertainment/museums/what-the-smithsonian-needs-in-a-leader/2013/12/12/88dbc374-6285-11e3-aa81-e1dab1360323_story.html">
    <title>What the Smithsonian needs in a leader - The Washington Post</title>
    <dc:date>2013-12-16T07:42:34+00:00</dc:date>
    <link>http://www.washingtonpost.com/entertainment/museums/what-the-smithsonian-needs-in-a-leader/2013/12/12/88dbc374-6285-11e3-aa81-e1dab1360323_story.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The next secretary of the Smithsonian will face serious challenges including a decaying campus of buildings that needs major renovation and fundraising concerns that may complicate the opening of the National Museum of African American History and Culture. And then there are the perennial issues: maintaining relations with Congress, keeping budgets intact, negotiating the cultural politics of the 21st century, and redefining the institution for new generations with an insatiable appetite for digital interaction and spectacle.

And yet ask around, and when people think about what kind of person should replace G. Wayne Clough as the next secretary, they don’t talk in terms of skill sets, or professional background. Business prowess and fund raising skill aren’t even on the list, indeed, after years of wanton commercialization of the institution, they are in bad odor. What matters now, after a string of desultory and sometimes disastrous secretaries, is finding someone with three essential personal qualities: boundless curiosity, courage and generosity."

…

"The problems Clough inherited weren’t just a string of embarrassments from a venal leader. Small brought an ugly ethos to the Smithsonian, staffed its top leadership with people who shared it, and generally infected the place with the idea that the only bottom line was the bottom line. Old ideals about scholarship and the “increase and diffusion of knowledge” were discarded."

... 

"For all his institutional prowess and his deft touch with the moneyed and political classes, Ripley is remembered primarily as a man who loved knowledge. Among the many things that rankle about Clough is his having paid more than a million dollars to a “brand experience” firm to come up with the tawdry tagline “Seriously Amazing.” Ripley would never have done that, mainly because his entire life was spent living out the founding idea of the best-branded institution in American cultural life, a Smithsonian devoted to the “increase and diffusion of knowledge.” 

…

So it’s a troubling possibility that not only do men like Ripley not exist anymore, but that the world they mastered doesn’t exist anymore. Even more troubling, however, is the possibility that America is no longer producing leaders of this intellectual caliber. We may now be seeing the long-term impact of the fragmentation of knowledge, the contempt for art and the redefinition of accomplishment in exclusively commercial or entrepreneurial terms."

…

"The search committee’s choice will be scrutinized in light of a recent report by the American Academy of Arts and Letters that detailed an international trend away from education and funding for the liberal arts and social sciences, a potentially disastrous slight of things the authors says are “essential for the inventiveness, competitiveness, security, and personal fulfillment of the American public.” The next secretary may or may not be from the humanities (Ripley was a scientist), but he or she will have to love them deeply and without condescension, and be able to negotiate the intersection of art and science without trivializing the former or fetishizing the latter."]]></description>
<dc:subject>via:straup 2013 smithsonian museums culture us gwayneclough lawrencesmall sdillonripley jcarterbrown curiosity generosity knowledge intellect education priorities institutions legacy</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="http://www.commarts.com/columns/generosity-echo">
    <title>The Generosity Echo</title>
    <dc:date>2013-11-15T00:43:16+00:00</dc:date>
    <link>http://www.commarts.com/columns/generosity-echo</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Like many designers today, I spend a great deal of time in the cloud—connecting with friends and followers on Twitter and other social media platforms. These tools are important; they allow us to amplify our work and broadcast to a larger design community with incredible speed and ease. And I’ve come to rely on my network as a kind of support, generously encouraging me with valuable feedback, or even friction. 

But do these tools actually let us engage in deeper conversations around our work? While I treasure the constant connection to the crowd, I find it difficult to slow down for more focused inter­actions unless I’m physically present. For me, the opportunity to go further in a discussion around my work—to explore, to learn, to grow—best occurs when it can mediate both digital and physi­cal worlds.  

So I decided to take my work outside. Not just out into the ele­ments, but beyond many of my normal boundaries as a designer. Frustrated with my own addiction to the screen and propelled by my need for richer connections, I stepped outside the studio, curious to discover new kinds of encounters. 

…

By the end of the project, I had received several gifts in return: books, notes, original artwork, countless stories and powerful memories that will stay with me forever. I continue to be inspired by all of the encounters. The community that formed around my books was small but seemed expansive in its ability to generate new meaning. In each connection, regardless of what was exchanged, my audience countered the books with their own sense of the meaningful, and passed it on. Sometimes, the shared action touched one or two people; other times, it expanded and bounced around town. I called it the generosity echo.

Weymouths was an experiment in orchestrated serendipity and small-batch community-building. It’s not exactly a sustainable model; we can’t give everything away. But try it for yourself, at any scale: see what happens when you let go of some of your work—and your assumptions. By stepping outside and returning to the face-to-face—and confronting the fear of an unknown audience—you may rediscover the power of real-time conversa­tion. Sometimes the only thing that separates your work from an engaged community is being present."]]></description>
<dc:subject>generosity gifts gifteconomy paulsoulellis 2013 books projectideas community openstudioproject slow small vulnerability art</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:e077ed72119a/</dc:identifier>
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<item rdf:about="http://counterpractice.tumblr.com/">
    <title>* Resistance *</title>
    <dc:date>2013-11-14T20:50:30+00:00</dc:date>
    <link>http://counterpractice.tumblr.com/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[Blogged by Paul: http://soulellis.com/2013/11/counter-practice/ ]

[More on the Weymouths project and the "generosity echo":
http://soulellis.com/2013/03/the-generosity-echo/
http://weymouths.tumblr.com/ ]]]></description>
<dc:subject>paulsoulellis design 2013 resistance marketing branding hope love promise promises ideology capitalism society culture socialmedia robhorning selling salesmanship edwardthall reassessment reevaluation lawrenceweschler robertirwin art walterlandor garyfriedman restorationhardware facebook instagram identity canon sharing validation twitter designerism entrepreneurship benpieratt quantification quantifiedself attention positioning posturing coding perfection pause pausing wandering instantaneity certainty predictability instantgratification ambiguity presence performance slow seeing noticing loneliness honesty questioning listening observing observation counterpractice thingness unproduct analog consumption tsukomogami place local engagement time memory persistence everyday slowness libraryoftheprintedweb kennethgoldsmith books print papernet johncage chance clementvalla surprise delight storytelling problemsolving responsibility openness uncertainty contentstrategy structure iceland giving givingaway vulnerabi</dc:subject>
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</item>
<item rdf:about="http://www.theatlanticcities.com/neighborhoods/2012/08/isolated-and-under-exposed-why-rich-dont-give/3002/">
    <title>Isolated and Under-Exposed: Why the Rich Don't Give - Neighborhoods - The Atlantic Cities</title>
    <dc:date>2012-08-22T21:58:16+00:00</dc:date>
    <link>http://www.theatlanticcities.com/neighborhoods/2012/08/isolated-and-under-exposed-why-rich-dont-give/3002/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Turns out lower giving among the rich likely has much more to do with where they live and who they live near.

As this accompanying article from the journal notes, when the rich are highly concentrated in wealthy enclaves, they're less likely to give as compared with the rich living in more economically diverse neighborhoods. The report found that in neighborhoods where more than 40 percent of taxpayers reported earning $200,000 or more, the average giving was just 2.8 percent of discretionary income.

In other words, concentration of wealth is also isolation from the less fortunate."]]></description>
<dc:subject>proximity generosity diversity wealthdistribution wealth philanthropy 2012 research isolation charity charitableindustrialcomplex philanthropicindustrialcomplex capitalism power control nonprofit nonprofits charities</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:db7341fcc22c/</dc:identifier>
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<item rdf:about="http://vimeo.com/23538008">
    <title>Rebecca Solnit on Hope on Vimeo</title>
    <dc:date>2012-02-05T18:48:16+00:00</dc:date>
    <link>http://vimeo.com/23538008</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Despair is a black leather jacket in which everyone looks good, while hope is a frilly pink dress few dare to wear. Rebecca Solnit thinks this virtue needs to be redefined.

Here she takes to our pulpit to deliver a sermon that looks at the remarkable social changes of the past half century, the stories the mainstream media neglects and the big surprises that keep on landing.

She explores why disaster makes us behave better and why it's braver to hope than to hide behind despair's confidence and cynicism's safety.

History is not an army. It's more like a crab scuttling sideways. And we need to be brave enough to hope change is possible in order to have a chance of making it happen."]]></description>
<dc:subject>mainstreammedia davidgraeber venezuela indigeneity indigenousrights indigenous us mexico ecuador anti-globalization latinamerica bolivia evamorales lula cynicism uncertainty struggle barackobama georgewbush humanrights insurgency hosnimubarak egypt yemen china saudiarabia bahrain change protest tunisia optimism future environment contrarians peterkro peterkropotkin worldbank imf globaljustice history freemarkets freetrade media globalization publicdiscourse neoliberalism easttimor syria control power children brasil argentina postcapitalism passion learning education giftgiving gifteconomy gifts politics policy generosity kindness sustainability life labor work schooloflife social society capitalism economics hope 2011 anti-authoritarians antiauthority anarchy anarchism rebeccasolnit brazil shrequest1 luladasilva antiglobalization</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:ddba827a825c/</dc:identifier>
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</item>
<item rdf:about="https://github.com/dianakimball/mentoring">
    <title>dianakimball/mentoring - GitHub</title>
    <dc:date>2011-09-03T19:39:21+00:00</dc:date>
    <link>https://github.com/dianakimball/mentoring</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["the opportunity to offer guidance from experience is a gift…"We don't describe ourselves as 'bursting with pride' over our own success, but we do for others…" … reward requires commitment: "to generate the emotional reward of naches, we have to throw ourselves into the act of mentoring."

As we live and work on this electric frontier, it's important to build and renew our own traditions. My goal with /mentoring is to encourage people to believe in one another, and to make it the easiest, most natural thing in the world to express and welcome that belief."

Examples:
http://blog.dianakimball.com/mentoring
http://revolution.is/diana-kimball/
http://geemus.com/mentoring
http://nickd.org/mentoring/
http://www.michaelgalpert.com/mentoring
http://kvans.squarespace.com/mentoring/
http://adambrault.com/mentoring
http://trash.davidcole.me/mentoring
http://patrickewing.info/mentoring

 [Twitter @mentoring and Wiki at: https://github.com/dianakimball/mentoring/wiki ]]]></description>
<dc:subject>mentoring dianakimball networkedlearning networks education unschooling deschooling learning pride naches gratification gamechanging generosity growth mentorship</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:5cc7a5e29e0e/</dc:identifier>
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</item>
<item rdf:about="http://slavin.tumblr.com/post/9051035735/dear-cooper-union-community-we-regret-to-inform">
    <title>Dear Cooper Union community, We regret to inform... - Fresser.</title>
    <dc:date>2011-08-18T20:40:31+00:00</dc:date>
    <link>http://slavin.tumblr.com/post/9051035735/dear-cooper-union-community-we-regret-to-inform</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Damn. I make no secret of the fact that I didn’t like Cooper Union much when I went there. But I loved Bob Breer. He taught me how to see some things I’d never really looked at, and was the kind of professor who taught from the margins, from the edges, and respected the work that came from those same places.

Among everything else, Bob was — like my dad — a product of the period immediately following WW2, when America (and in Bob’s case, Paris) provided opportunities for veterans who would otherwise never have had them. Which is just a reminder of the value of such things, because that was value that was passed on to at least two generations of his students. He was generous with his ideas and his time, and I have thought of him often. RIP, Bob Breer."]]></description>
<dc:subject>kevinslavin teaching bobbreer margins edges opportunity cooperunion 2011 film animation legends generosity whatmatters relationships tcsnmy cv</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:70ab36d6018f/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:film"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:animation"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:legends"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:whatmatters"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:cv"/>
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</item>
<item rdf:about="http://leadershipfreak.wordpress.com/2011/02/19/how-to-change-others/">
    <title>How to change others? « Leadership Freak</title>
    <dc:date>2011-02-22T13:08:02+00:00</dc:date>
    <link>http://leadershipfreak.wordpress.com/2011/02/19/how-to-change-others/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["There’s a difference between superficial conformity and authentic change. Great leaders create environments where authentic change is possible."

"Change agents: (1) Give lavishly. The people that most powerfully enrich others don’t barter and make deals. They give without strings attached. (2) Share information. In my opinion, protecting information is usually a sign of weakness, fear, and manipulation. Backstabbers hide information. Granted, regulated, proprietary, or personal information is meant to be private. (3) Continually grow. Growing people grow others. Changing people change others. (4) Share themselves. Leaders that share their personal journey of frailty to success create environments where people grow and change. Fakers only produce fakers that groan rather than grow."]]></description>
<dc:subject>leadership influence conformity generosity changeagents sharing growth growthmindset vulnerability administration management tcsnmy teaching learning pedagogy transparency</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:3feacc4c9dca/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:conformity"/>
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</item>
<item rdf:about="http://www.radiolab.org/2010/dec/14/">
    <title>The Good Show - Radiolab</title>
    <dc:date>2010-12-21T02:15:04+00:00</dc:date>
    <link>http://www.radiolab.org/2010/dec/14/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this episode, a question that haunted Charles Darwin: if natural selection boils down to survival of the fittest, how do you explain why one creature might stick its neck out for another?

The standard view of evolution is that living things are shaped by cold-hearted competition. And there is no doubt that today's plants and animals carry the genetic legacy of ancestors who fought fiercely to survive and reproduce. But in this hour, we wonder whether there might also be a logic behind sharing, niceness, kindness ... or even, self-sacrifice. Is altruism an aberration, or just an elaborate guise for sneaky self-interest? Do we really live in a selfish, dog-eat-dog world? Or has evolution carved out a hidden code that rewards genuine cooperation?"

[Related: http://www.nytimes.com/2010/07/11/books/review/deWaal-t.html?pagewanted=all ]

[Update: in case the URL breaks, try this: http://www.radiolab.org/story/103951-the-good-show/ ]]]></description>
<dc:subject>radiolab good altruism genetics instinct generosity evolution georgeprice heroism heroes gametheory math selfishness self-preservation human cooperation niceness kindness survival reproduction darwin charlesdarwin</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:91226a3214b0/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:human"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:darwin"/>
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</item>
<item rdf:about="http://sethgodin.typepad.com/seths_blog/2009/12/different-kinds-of-work.html">
    <title>Seth's Blog: Different kinds of work</title>
    <dc:date>2009-12-21T22:00:11+00:00</dc:date>
    <link>http://sethgodin.typepad.com/seths_blog/2009/12/different-kinds-of-work.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["If your boss asks you to move a box from point a to point b, it's probably not okay to say, "I don't feel like it right now."

[see also: http://beyond-school.org/2009/12/20/godin-sees-it-too-recession-skills-101/ ]]]></description>
<dc:subject>sethgodin creativity work innovation management leadership marketing passion values excuses tcsnmy collaboration brainstorming generosity deschooling recession unschooling lcproject bullies customerservice</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:59fff7ffc35e/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:generosity"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:deschooling"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:unschooling"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:lcproject"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:bullies"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:customerservice"/>
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</item>
<item rdf:about="http://www.iftf.org/node/3070">
    <title>Can Money Buy Happiness? | The Institute For The Future</title>
    <dc:date>2009-08-30T19:59:50+00:00</dc:date>
    <link>http://www.iftf.org/node/3070</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Can money buy happiness?...it depends...as social psychology professor Elizabeth Dunn puts it, "Just because money doesn’t buy happiness doesn’t mean money cannot buy happiness.”...she means...that the ways that most people currently spend money--plowing discretionary income into consumer goods-doesn't buy happiness. But that other types of spending can. As Drake Bennett writes in the Globe: "Beyond the point at which people have enough to comfortably feed, clothe, & house themselves, having more money - even a lot more money - makes them only a little bit happier...But starting to emerge now is a different answer to that age-old question. A few researchers are looking again at whether happiness can be bought, & they are discovering that quite possibly it can - it’s just that some strategies are a lot better than others. Taking a friend to lunch...makes us happier than buying a new outfit. Splurging on a vacation makes us happy in a way that splurging on a car may not."
]]></description>
<dc:subject>happiness money sharing generosity experience materialism travel social people behavior consumerism spending well-being wellbeing</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:f3dd71335545/</dc:identifier>
<taxo:topics><rdf:Bag>	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:happiness"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:sharing"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:people"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:behavior"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:consumerism"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:spending"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:well-being"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:wellbeing"/>
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</item>
<item rdf:about="http://www.saffo.com/journal/entry.php?id=847">
    <title>Saffo: journal: Davos and Gates Foundation 2.0</title>
    <dc:date>2008-01-25T03:26:37+00:00</dc:date>
    <link>http://www.saffo.com/journal/entry.php?id=847</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Now history is about to repeat itself, as the charitable innovations of the Google founders and Bill Gates inspire their peers to meet – and exceed—their visions."
]]></description>
<dc:subject>paulsaffo billgates microsoft google competition davos generosity innovation history foundations change future</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:27168a4f103d/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:competition"/>
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