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    <title>A Prayer for Limits - by Matthew Battles</title>
    <dc:date>2026-07-03T07:04:10+00:00</dc:date>
    <link>https://matthewbattles.substack.com/p/a-prayer-for-limits</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I’ve found myself stretched and challenged by Pope Leo’s encyclical, Magnifica humanitas [https://www.vatican.va/content/leo-xiv/en/encyclicals/documents/20260515-magnifica-humanitas.html ], which has helped to reset the public conversation about the perils of AI (perils that exist in the present, coarsening and riving us at every touchpoint). And beyond the horse-race punditry of so much of the media response, I’ve been grateful for nourishing commentary both appreciative and critical. Some thoughtful critics have pointed out how the encyclical blunts its effect in taking up some of the more shopworn tropes of tech criticism—in particular, the pale nostrum that tech is somehow “neutral.” For all the idolatrous evangelism of Silicon Valley, millions of users are turning to the bot not as oracle but as assistant—as a “tool,” anodyne and frictionless, with which to offload much of their mundane decision-making. Writing at the Hedgehog Review [https://hedgehogreview.com/web-features/thr/posts/should-the-lion-lie-down-with-the-electric-lamb ], Antón Barba-Kay incisively describes the serpentine infiltration of the technocratic paradigm with its framework of “habitual incentives that, once internalized, become practically imperative.”

In the same spirit, Mike Sacasas describes how the technocratic framework of utility, which poses problems of alignment and impact as mere matters of habit and skill, misses the extent to which technology is not a tool but an environment [https://theconvivialsociety.substack.com/p/your-ai-is-not-a-tool ]. Following Marshall McLuhan’s observation that tech works to “alter sense ratios or patterns of perception steadily and without any resistance,” Sacasas suggests that we might best understand AI as “a denial of service attack on the human psyche.” I find this framing resonant—and to be sure, there’s much in the encyclical that unpicks this pattern as well.

I want to say that Magnifica Humanitas does its most important work not where it seeks to apprehend technology, but where it reminds us of all that we bring to our encounter with it—and all that we risk losing to it. Again and again the encyclical steps back from a speculative and theoretical encounter with technology and its perils to express, enumerate, and celebrate the richness of being human. This homiletic thread struck me especially while listening to Matthew Sitman and Sam Adler-Bell’s recent, glorious conversation with Jack Hanson on their podcast, Know Your Enemy [https://dissentmagazine.org/online_articles/know-your-enemy-pope-leo-xiv-magnifica-humanitas/ ]. I was moved by their recital of paragraphs 119 and 120 of the encyclical, where Leo voices the beauty and grace of our limits—the very limits of knowledge and the body which technocracy seeks to abolish. I will quote from them here:

<blockquote>Our relationship with life seems to be in crisis today. Everything that appears as a “limit” — incapacity, illness, old age, suffering, vulnerability — tends to be seen primarily as a defect to be corrected, rather than as a reality through which our humanity matures and opens itself to relationship. And yet we must remember that humanity flourishes not despite limitations, but often through them….

    It is precisely within our limitations that the following find a place: compassion, as well as a sincere concern for the needs of others; a generosity that can emerge even in the midst of darkness and failure; spiritual experience and the worship of God…. Mysteriously, it is precisely in such moments that we can discover a new wisdom, tangibly experience the closeness of others and encounter the presence of the Lord.</blockquote>

I found myself wanting not merely to assent to these words, but to pray with them. It was a curious and inexorable feeling. I have not made a practice of composing and sharing prayers; but a spiritual confidante whose fellowship I trust has encouraged me to share this one. And so here is a prayer for our limits, offered not for intercession or supplication but in adoration:

It is through your love, O Lord, that we learn to love our limits, 
which give force to our compassion
and shape to the fear we feel for others in their need; 
which nurture our generosity even as we fall and fail; 
which frame and enfold our measures of adoration. 
Confronted as we shall be by rejection, 
grieving as we must at the loss of all we hold dear, 
quaking as we do in the face of our failures, 
may we gather our wits, sense your nearness, 
and come to rest in the embrace of our entanglement.

We suffer from these limits and we learn from them. 
Without them, we would cease yearning even for love. 
To love, to learn, and to desire is to wound and be wounded. 
What a gift it is to be drawn into your woundedness, 
into this adventure of failure and freedom, disappointment and dream. 
In you, we affirm the tragedy and splendor and glorious mystery 
of being your body together; with you, we choose the human."]]></description>
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    <title>Noticing by Richard Louv | Hachette Book Group</title>
    <dc:date>2026-06-27T05:38:59+00:00</dc:date>
    <link>https://www.hachettebookgroup.com/titles/richard-louv/noticing/9781643753034/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The internationally bestselling author of Last Child in the Woods seeks a deeper personal connection to nature during this time of ecoanxiety and upheaval by exploring his own backyard.

Long beloved for his insightful, inspiring nature writing, Richard Louv returns with his most personal book yet. Noticing is about discovering who you are by exploring the natural world. Louv shows how, by tapping into the thirty or more human senses we have, readers can develop skills––sensory, scientific, artistic, and spiritual––to see and experience the otherworlds of nature. 

Through personal essays, rich with descriptions of the California wilderness around his home in the most biodiverse county in the nation, Louv draws on wisdom from influences as far-reaching as neuroscience, nature photography, Indigenous traditions, and mindfulness to foster what he calls “bioenchantment.” He offers a new, deeper understanding of what it means to see a tree, know a fox, and to become fully human."

[via: 

“How Humans Are Like Bloodhounds and Bats: A conversation with writer Richard Louv, who coined the term “nature deficit disorder””
https://nautil.us/how-humans-are-like-bloodhounds-and-bats-1282274 ]

"Richard Louv is a journalist and the author of ten books, including Last Child in the Woods: Saving Our Children from Nature-Deficit Disorder, The Nature Principle, and Vitamin N. Translated into twenty languages, his books have helped launch an international movement to connect children, families, and communities to nature. He is cofounder and chair emeritus of the nonprofit Children & Nature Network, which supports a new nature movement. Louv has written for the New York Times, Outside magazine*, Orion Magazine, Parents,* and many other publications. He appears regularly on national radio and TV, and lectures throughout the world. In 2008, he was awarded the Audubon Medal. Prior recipients have included Rachel Carson, E. O. Wilson, President Jimmy Carter, and Sir David Attenborough."

***

“Richard Louv would like you to live a beautiful life. He wants you to see how easy, how free and freeing this can be. This book is a how-to manual for getting back your soul.” —Carl Safina, author of Alfie and Me: What Owls Know, What Humans Believe

“Richard Louv’s Noticing isn’t nature writing as usual, it’s an invitation to meet the more-than-human world through all the senses. Drawing on research, mindfulness practices, Indigenous wisdom, and intimate encounters in the biodiverse California wilderness, Louv shows us that there’s far more to the outdoors than what meets the eye. The result is a beautiful ode to wonder—and a reminder that our capacity for enchantment is a skill we can relearn.” —Linda Åkeson McGurk, author of The Open-Air Life and There’s No Such Thing as Bad Weather

"Richard Louv has created a ‘multi-being’ in the form of a book illustrating, all the senses needed to fully attend to this wonderful, divergent world. No single species can do this, but Noticing, filled with Richard’s observations and the sensory insights of many others, human and nonhuman, is as close as you are ever going to get." —Glenn Albrecht, author of Earth Emotions

“Richard Louv is one of today’s most discerning observers of the natural world and our place in it, and Noticing is his most personal and intimate book yet. It is full of grace and full of wonder. A beautiful guide to being present, reconnecting, caring, healing, and thriving.” —Howard Frumkin, Former Director of CDC National Center for Environmental Health

“Blending rich storytelling with research and ancestral ways of knowing, Louv shows how deep noticing can reawaken our senses and renew our bond with nature. This inspiring book reminds us that when we slow down and observe with care, the world becomes more alive—and so do we.” —Sally Jewell, Former U.S. Secretary of the Interior

“What a gift! And so needed. Rich Louv’s Noticing is simultaneously informative and inspiring, uplifting and grounded. Reading his words, I found myself laughing out loud at times. Moments later, I was on the verge of tears. With humor and heart, scholarship and practicality, Rich provides a path forward for healing human relationships with the rest of nature.” —Cheryl Charles, Ph.D., International Co-Chair of IUCN’s NatureForAll and Co-Founder of Children & Nature Network

“[Louv] moves back and forth from lyrical descriptions of connection to nature to impassioned concern about the future of the planet to a certain mild skepticism toward those who believe they are empowered to speak for nature…His thoughtful, encouraging approach makes it easy for readers to follow in his footsteps. A gentle guide to connecting with the non-human world.” —Kirkus Reviews

“Richard Louv’s book is like a gentle prescription for our times—an invitation not just to go outside, but to truly step into nature with intention and attention. Through reflective storytelling and practical guidance, he encourages readers to engage all their senses, notice more deeply, and cultivate a richer connection with the natural world, themselves, and one another. In doing so, he offers a simple yet profound path to nurturing ourselves and hope for the future.” —Pooja Tandon M.D., MPH, Professor of General Pediatrics, Seattle Children's Hospital

“Nature writer extraordinaire…Louv does not restate the obvious about nature’s wonders; instead, he asserts how significant contact with nature can be as we embrace computer screens, AI, and ever-increasing reality distortion…Not self-help and yet enormously helpful, *Noticing…*encourages readers to reflect on nature beyond what can be seen with the naked eye…Thoughtful, timely, and achingly beautiful, this is a book to savor." —Colleen Mondor, Booklist"]]></description>
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    <title>Academia: Epistemological Graveyards We (Mostly) Whistle Past</title>
    <dc:date>2026-06-26T11:56:35+00:00</dc:date>
    <link>https://timothyburke.substack.com/p/academia-epistemological-graveyards</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["When I read across a broad range of both qualitative and quantitative work in the social sciences, I really find myself epistemologically uneasy about the underlying conceptual weaknesses lurking underneath a wide variety of confident claims and supposedly established paradigms. Some of this unease extends even into more humanistic work, but I find there is at least some acknowledgement in that quadrant of academia of just how difficult a number of difficult problems are. (Except when humanists draw in social science to make empirical claims that then justify particular interpretations or readings…) Among the many reasons I dislike the bashing of humanistic or qualitative social sciences that appears in polemics like the recently released Vanderbilt report is that I don’t think quantitatively-based social sciences have any right to be as confident as they sometimes are about their own claims—in many cases, tautological models and datasets that conceal the limitations of their creation are used to make very broad claims that go well beyond what the data can bear. In other cases, those same models and techniques are used to make predictive claims that fail time and time again to hold up, which somehow never seems to perturb the confidence that goes with such claims.

For many of the kinds of epistemological maneuvers that I find questionable, I don’t know that there’s a better way to arrive at arguments, interpretations, or recommended interventions. What I’d prefer is considerably more intellectual and philosophical humility about claims along those lines, first among scholars but then radiating outward into political leadership, policy analysis, and even the way people apply expert claims to everyday life. So I am arguing less here about preferred methodologies and more about preferred affect, the “enactment” of social claims.

I’ll just name six kinds of metacognitive, metadisciplinary questions that I think are worked unsatisfyingly in a lot of social science, often because of methodological or disciplinary reductionism.

1. How do we know what people believe to be true or plausible about the world? Both as individuals and collectively.

We ask people to tell us what they believe in polls, in surveys, in interviews. We interpret texts, art, and performance made by people as a kind of artifactual tracing of inner beliefs. We look at data of recordable behavior in the world as “revealed belief” (which the believer may or may not be consciously aware of). We conduct laboratory experiments and use neuroscientific instruments to try and trace cognitive processes that correspond to belief, bias, inclination, common sense.

Much of this work for the sake of making concrete claims treats belief, ideas, common sense, and predisposition as singular and distinct. E.g., a person either believes in God or science or romantic love or a person does not. A person either believes in treating other people fairly or they believe in taking every advantage and looking out for #1. Whereas it is at least possible that what we call beliefs are usually a probabilistic fog of inclinations or orientations that collapse into something singular when we ask them to be communicated or when circumstances create a confined topography in which “belief” can be felt and articulated. Maybe we don’t really even “believe” what we testify to believing, or know some of the beliefs that guide our daily actions. In other disciplinary contexts like psychology where it may be well-understood that belief or bias are more like general orientations that do not necessarily exist in the mind as fixed propositions, interpretations get hazy when we have to explain why, when and how the probabilities collapse into decisions, actions, allegiances, or concrete motivations not in terms of models but in terms of visible actions in the world both by individuals and collectivities. If you think of people as having particular dispositions or orientations in terms of beliefs, why are they different? Those determinations tend to get punted to vague naturalistic attributions to evolution and environment that are truistic or axiomatic rather than empirical and demonstrable in any specific case.

Another problem that historians and anthropologists are more sensitive to: everything we think we know in social science about how people think and believe is highly skewed towards the last fifty years and towards European and American populations and individuals.

Put it all together and you might be standing on firmer ground, but even in mixed-methods research, something epistemologically important is always going to be left out of the resulting interpretation. Much of the time we don’t even get that close.

2. Relatedly, how do what people believe or think or hold as common sense actually influence what they do in the world? Both as individuals and at larger social scales?

Much of the time in both popular and academic interpretation, we handle these claims through hindsight. Something happens that has the concreteness that we see as an “action” and we try to locate its psychological, cognitive or ‘cultural’ priors. A person does something, a group or class of people act together, and we identify a precursor belief, idea or psychological disposition as the cause of what they did. When the action we’re talking about is individual, we often privilege attributions that are highly particular unless the individual in question belongs to a class or group that are associated with highly prevalent stereotypes. When the action we’re talking about is massified, we often invoke ideas about universal cognitive and psychological mechanisms that are asserted to exist in all people to some extent or another—utility maximization, sex drive, rational self-interest, the will to power, the Big Five personality traits, and so on. Or we point to physiological and environmental mechanisms that dictate action that are imagined to be largely independent of conscious thought: fight-or-flight, addiction, trauma, bias.

Problems: Issues carry over from the problems of determining what people believe or think. Moreover, “action” has the same kind of problem—often actions bleed into one another, are complicatedly indeterminate, or only becomes “actions” when they produce reactions. If I wave my hands wildly after writing this sentence and no one sees me do that, have I acted?

We either think about “agentive” actions that presume a more or less liberal subjectivity, an “I” that is conscious and self-aware and chooses to do something, or we think of unconscious and unwilled actions that we tend to think of as everyday, repeated, structural. But “agentive” actions are often a convention of narrative, a post-facto isolation of a “decisive moment” from everything else that individuals, groups and crowds did within a constrained time period. They also need visibility to count as actions—a purely internal resolve, experienced as an action phenomenologically, is only called action when it expresses into something that can be seen in the world. Individuals often say that they decided at a particular time to change or to do something but that the first opportunity to act on that was days or weeks later. We often want the moment of the action to refer to a mental ‘cause’ that is temporally local to that moment, and that might not be so. We don’t have reliable ways of proving that various allegedly universal mechanisms actually exist cognitively, or actually cause behavior: most of them are both pattern-recognizing and pattern-creating, e.g., they lead us to filter the complexity and chaos of empirically documentable actions into the patterns that domestic those actions into interpretations. We don’t have fully reliable ways to account for how experiences of conscious thought interact with actions attributed to embodied or unconscious causes. Psychological modellings of the relation between thought and action are notoriously bad at predicting what trends will emerge in behavior in the near-term future.

The problem of making big claims from modern and Western data is also just as acute here.

3. How do decisions actually emerge out of institutional and governmental leaderships?

This is a sub-question of #2 but it points at something that especially frustrates me about certain branches of social science. It is really striking at times how little some fields of scholarship pay empirical attention to the real processes of how states or institutions gather and transmit information from the wider world into their specific infrastructures, how or whether that information is translated and transmitted from the people who gather it up and down various hierarchies or networks, whether that information actually is put to use in shaping decisions, and for that matter, whether decisions are in a formal sense actually consciously or deliberately taken—at least some studies of institutional processes suggest to me that a fair amount of the time, “decisions” are, like “actions”, a post-facto story told about more implicit, tacit and assumed activities that come to look like decisions the more they are narrated as such.

The presumption that more information—or the suppression of information—correlates to or causes something like institutional effectiveness or success is so profound in some fields of social science and yet is frequently based on little to nothing in terms of data or evidence. There are specific micro-contexts where better information produces “winning outcomes” but in more complex structures it is neither clear that better information produces power or that power always is synonymous with effectiveness and success. (e.g., sometimes maximizing power produces reactions or instabilities which very immediately threaten the maintenance of power.)

4. What aggregates of people are meaningful when it comes to talking about thoughts, feelings and actions? How do groups and collectivities structure thought and action?

Are social classes and collectivities “real” cognitively or in everyday practice? How persistently present are they in how we think, how we identify, how we act, how we represent?

Most social scientists understand our definitions of groups to be models or approximations but we often come to treat them as empirically real and in so doing often effect change in the subjects we’re seeking to describe. E.g., efforts to define “middle-class” as a politically central identity in American life after 1945 led to many Americans saying that they believed they were middle-class even when data-driven definitions of socioeconomic class suggested otherwise. Talking about “adolescents” as a distinctive group in social science seems to have created adolescence as a group experience, or at least reified a much more inchoate understanding. So this at least a good question to think about what social science does not always think about, which is how social science about a particular subject can shape—accidentally or intentionally—what it is trying to study.

That said, we do think about this point sometimes, and generally there is a lot of work that’s been done on how ideas about groups shape the social reality of groups and how or when groups do seem to meaningfully coordinate actions of individuals who may be isolated spatially and even temporally from one another. But all of this work lives alongside a much more debased language, both scholarly and popular, that relies on groups that are either debatably real or that have extremely weak effects on most of their supposed members.

5. What is actually happening in unmeasured economies, political systems, and sociocultural domains?

So much social science goes to where the data is and forgets what we often tell ourselves, that what we want to know has to lie in data we don’t have. As the commonplace example notes, it’s the planes that got shot down that you want to examine in order to understand how to improve rates of survival.

Sometimes social scientists at least recognize the scale of what we don’t know. In studies of Africa, at least some economists and political scientists recognize that official data compiled on formal economies tells you very little about the actual value and labor circulating in a given national economy, for example. But the list of what we don’t know about the contemporary world is vast and sometimes plainly dwarfs the causal significance of what we have good data about. Social scientists write about military coups, for example, but we know extremely little about the internal nature of most such coups, just as we know relatively little about how some authoritarian governments operate internally or how many privately-held corporations work. Several major exposes like the Panama Papers suggest the scale of capital moving around the world that is unmeasured and untaxed by any government, but social scientists largely prefer to treat what we can see and document as more important. Our understanding of many illegal activities comes through law enforcement agencies, which are hardly reliable sources of data in multiple ways. And so on. Social scientists have fierce arguments about proxy models that aim to create data that doesn’t exist by design or to correct data that is meant to be disinformation and then we often forget the underlying epistemologies involved in making those proxies and the numerous other kinds of consequential information that we don’t even approximate.

6. Why does change happen? Where do new thoughts, new behaviors, new group concepts, new institutional infrastructures, etc., come from?


Historians think they have a handle on this question, but because they do, they also know it’s a theoretical and philosophical minefield. E.g., we do not have a fixed disciplinary position on the underlying engines of change, but instead have to engage it empirically every single time we study what seems like an example of change over time in the past.

We’re not even sure often that there was change: one historian’s revolutionary break will be rendered as continuity by another historian. One historian’s dogged insistence that serfs and peasants are approximately the same kind of servile social formation in relation to agricultural production separated by minor contextual details will be aggressively countered by another historian who insists that there aren’t even “serfs” or “peasants” as comparative social groupings within particular time periods but only many non-comparable forms of social organization of agriculture in different times and places.

    But at least historians and anthropologists know that change is something to think and argue about. I often feel that other social sciences, especially psychology and economics, have extremely attenuated ways to account for or even recognize change to the point of making some of their work implicitly inaccurate because of that presentism."]]></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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<item rdf:about="https://www.commonwealmagazine.org/ward-graham-michel-de-certeau-wounded-walker">
    <title>The Wounded Walker | Commonweal Magazine</title>
    <dc:date>2026-06-25T21:14:53+00:00</dc:date>
    <link>https://www.commonwealmagazine.org/ward-graham-michel-de-certeau-wounded-walker</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Michel de Certeau’s search for the murmuring of the mystical in secular society"

...

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

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

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

Certeau invented interdisciplinary study before it was fashionable or even had a name. He recognized that the truly big questions—like what makes a belief believable or why one would believe anything—cannot be answered by any one intellectual discipline, including theology, with its siloed modes of inquiry and strictly policed faculty boundaries. And yet such questions tap into the very roots of any religious faith. Certeau was likely not surprised at theologians’ neglect of his work. He would have known from his reading of the mystics that the Church is always wary of lived experience and religious enthusiasm uncontainable by its boundaries."]]></description>
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</item>
<item rdf:about="https://www.gutenberg.org/cache/epub/13342/pg13342-images.html">
    <title>The Project Gutenberg eBook of Robert Browning, by G.K. Chesterton.</title>
    <dc:date>2026-06-24T07:32:57+00:00</dc:date>
    <link>https://www.gutenberg.org/cache/epub/13342/pg13342-images.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The love of humanity is a thing supposed to be professed only by vulgar and officious philanthropists, or by saints of a superhuman detachment and universality. As a matter of fact, love of humanity is the commonest and most natural of the feelings of a fresh nature, and almost every one has felt it alight capriciously upon him when looking at a crowded park or a room full of dancers. The love of those whom we do not know is quite as eternal a sentiment as the love of those whom we do know. In our friends the richness of life is proved to us by what we have gained; in the faces in the street the richness of life is proved to us by the hint of what we have lost. And this feeling for strange faces and strange lives, when it is felt keenly by a young man, almost always expresses itself in a desire after a kind of vagabond beneficence, a desire to go through the world scattering goodness like a capricious god."

[via:
https://social.ayjay.org/2026/06/23/the-love-of-humanity-is.html ]]]></description>
<dc:subject>gkchesterson humanity humanism 1903 robertbrowning life living human humans goodness love beneficence</dc:subject>
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<item rdf:about="https://www.frontporchrepublic.com/2026/06/in-defense-of-our-country-on-the-need-to-resist-ai-and-ai-data-centers/">
    <title>In Defense of Our Country: On the Need to Resist AI and AI Data Centers - Front Porch Republic</title>
    <dc:date>2026-06-17T10:41:15+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["The holiness of the world: that is the heart of the matter. The doors of perception must be cleansed to see the holiness again."]]></description>
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<item rdf:about="https://hedgehogreview.com/web-features/thr/posts/tolstoy-and-the-illusion-of-inevitability">
    <title>Tolstoy and the Illusion of Inevitability | THR Web Features | Web Features | The Hedgehog Review</title>
    <dc:date>2026-06-17T10:22:04+00:00</dc:date>
    <link>https://hedgehogreview.com/web-features/thr/posts/tolstoy-and-the-illusion-of-inevitability</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Western thought repeatedly returns to the hope that contingency is an illusion."

...

"<blockquote>“Traveler, there is no road. The road is made by walking.” —Antonio Machado</blockquote>

Machado’s famous line suggests that the future does not exist in advance, waiting to be discovered, but comes into being through a choice among possible actions. Many possibilities exist at any given moment. The one that becomes actual depends on coincidences and chances as well as choices, all producing events whose significance emerges only as they unfold.

That, as it happens, is also Leo Tolstoy’s argument in War and Peace. In the book’s battle scenes, plans dissolve into confusion, causes multiply beyond reckoning, and outcomes hinge on fleeting, unrepeatable moments. On the eve of the Battle of Borodino, the novel’s hero, Prince Andrei, reflects that what lies ahead is not a determinate sequence but “a hundred million chances…decided on the instant.” What matters is less the perfection of a plan and more the ability to respond to what no plan could anticipate, by means of what Tolstoy calls “alertness.”

For Tolstoy, this is a feature not of war alone but of reality in general. History, far from representing the execution of a grand design, is rather the result of countless interacting elements, each shaping and reshaping what can happen next. New possibilities are always emerging as earlier ones are left unrealized. Life more closely resembles an evolving system than a solved equation. Events are contingent in Aristotle’s sense of the term: They “can either be or not be.” After all, if things could only happen one way, human action would collapse into the mechanical execution of what was already implicit in the present.  “If human life could be [entirely] governed by reason,” Tolstoy writes in the book’s epilogue, “the possibility of life is destroyed.” 

And yet again and again, in our aspiration to a hard science allowing for prediction, we are drawn to deny this. That is one reason War and Peace has never lost its relevance.

The Recurring Dream of Certainty

Since the scientific revolution, Western thought has repeatedly returned to the hope that contingency might be an illusion. As Newton explained the baffling complexities of planetary motion by four simple laws, perhaps, many imagined, the same could be done for human affairs. Thinkers as diverse as Marx, Skinner, and Malinowski have shared this dream, with each promising, in his own way, to reveal necessity beneath apparent disorder.

Complexity, for such men, is conceived of as a surface phenomenon, concealing an underlying simplicity that, once uncovered, will render the future knowable. Pierre-Simon Laplace insisted that events are certain, not probable: In speaking of their probability, we are really speaking of the chances our guesses may be accurate, but the events themselves are certain. Time and again, the apparent contingency of events is presented as evidence of our own ignorance. If we knew enough, we would see that events could not have happened otherwise.

But there is another possibility: that contingency is real—that the world is not merely complicated but fundamentally generative, that new possibilities are not simply revealed over time but produced within it, through the interaction of elements that cannot be fully anticipated in advance.

This is the world Tolstoy describes, one where knowledge cannot precede action, only emerge through it.

Time and the Limits of Foresight

Tolstoy’s deepest insight concerns time itself. In a deterministic view, time is a neutral space where events unfold according to fixed laws and the future lies already implicit in the present, waiting to be revealed. But in Tolstoy’s world, time is generative. Each moment reshapes what can happen next. Possibilities interact, combine, and disappear, their significance becoming visible only as events unfold.

One might say that the system is constantly generating variation—new configurations, new alignments, new opportunities—but without any overarching mechanism that selects among them in advance. Selection happens locally, in real time, through action. The closer one looks, the more things fail to simplify, as in the Newtonian model, and ramify instead. What happens to be taken up is what persists.

This is why most Austrian and Russian generals in War and Peace are consistently wrong. They believe they possess a science of warfare—a system capable of anticipating outcomes. Before Austerlitz, they insist that “every contingency has been foreseen.” The result is Napoleon’s greatest victory—yet their confidence remains intact, attributing failure to imperfect execution, never to the limits of prediction itself. As so often happens, the conviction that events must conform to a science makes the supposed science unfalsifiable.

The wisest general, Kutuzov, appreciates that people conceive only of a few possibilities while there are thousands. Famously, in the Council of War before Austerlitz, he advises not more planning but “a good night’s sleep.” What matters most is the alertness to seize opportunities that cannot be anticipated in advance.

This distinction—between a world that can be mapped and one that must be navigated—extends beyond warfare. Wherever outcomes depend on unfolding interactions, local knowledge, and irreversible time, no complete science is possible. One can orient oneself, but one cannot blaze the path in advance.

The Illusion of Inevitability

If the future is open, why does the past so often appear inevitable? Tolstoy offers several answers, including what he calls “the law of retrospection.”

Once events have occurred, we can reconstruct the paths that led to them. We identify signs that seem to foreshadow the outcome we now know. Alternatives fade from view—not because they were not real, but because they left no trace. The result is a powerful illusion: What happened begins to seem as if it had to happen.

Tolstoy asks us to imagine a group of men hauling a log, all pulling in different directions. Wherever they happen to wind up, someone will say they planned to do so.

This retrospective projection—which one of us has called backshadowing—reshapes our understanding of history. We look at earlier moments and conclude that the outcome was implicit all along. The more coherent the explanation, the easier it is to forget that things might have turned out otherwise. To avoid backshadowing, we must practice sideshadowing—recognizing that other outcomes, some of which we can imagine, were genuinely possible.  

That is just the insight that those who believe they have discovered a hard science allowing for prediction in the social world forget or deny. And yet they cannot foresee their own future. 

Tolstoy’s narrative resists this illusion by preserving the density of lived experience—the sense that at each moment multiple futures were genuinely possible. History, in this view, is not a line but a branching structure, most of whose branches vanish without record.

AI and Narrative Certainty

In the age of AI, this dream of certainty has taken a new and more persuasive form. Artificial intelligence can process vast datasets, identify patterns invisible to human perception, and generate explanations with remarkable coherence. Faced with such capabilities, it is tempting to believe that uncertainty can finally be overcome—that the future can be rendered legible in advance.

But the deeper effect of AI lies in its ability to reorganize the past. Given sufficient data, AI systems can produce narratives that make outcomes appear coherent, even inevitable. They can identify correlations, reconstruct causal chains, and highlight what they regard as signs foreshadowing what followed. The result is not necessarily false, but it is selective.

In this way, AI functions less as a predictor than as a powerful engine of narrative compression, reducing the apparent space of possibilities by presenting a single path as the path. What was once understood as a field of possible alternatives becomes retrospectively legible as an inevitable sequence, reducing many “futuribles” to one. The danger here lies in premature coherence, the sense that complexity has been resolved when it has only been reorganized into a persuasive form.

A Compass Rather Than a Map

Tools do more than extend thought; they reshape the environment in which thought occurs. AI, for instance, introduces a distinctive bias by generating what is statistically coherent, what resembles patterns derived from accumulated data.

In an evolutionary system, what persists is not necessarily what is best in any absolute sense but what is most easily selected under prevailing conditions. AI changes those conditions in the intellectual world, lowering the cost of generating variations while subtly guiding selection toward what is already legible within its patterns.

Over time, this can narrow the space of perceived possibilities by making them less visible, less accessible, less likely to be pursued. Certain forms of thought—those that resist simplification, that depend on sustained attention, or that emerge from direct engagement with the world—become comparatively fragile.

What follows from Tolstoy’s ideas, on the other hand, is not that prediction is useless or that analysis should be abandoned, but rather that we must think in terms of a compass rather than a map. A map assumes a fixed terrain and a determinate path, while a compass provides direction without specifying the route. In a world of genuine contingency, only the latter is available. One can choose a bearing, but the path itself is discovered through movement. Orientation is not foresight.

This is the force of Machado’s insight: The road is made by walking not because we lack information but because the path does not exist until it is created.

To accept this is to adopt a different understanding of knowledge, not as a complete representation of what will happen, but as a capacity to respond intelligently to what does happen. It is inseparable from time, from attention, from the ability to recognize significance as it emerges.

The impulse to eliminate contingency is understandable. Uncertainty is uncomfortable: It resists control and frustrates planning. But it is also what makes agency possible.

A world in which everything could be predicted would be a world in which nothing could be otherwise. Action would lose its meaning, since outcomes would already be fixed. The openness of the future is not a defect in our knowledge, but a condition of human life.

Artificial intelligence does not change this condition—but it can make us forget it. By rendering the past as if it had been inevitable, it invites us to imagine that the future is already written. Against this, one must insist on what Tolstoy and Machado understood in saying that the future remains unwritten, not because we have failed to compute it but because it does not yet exist."]]></description>
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<item rdf:about="https://www.thebignewsletter.com/p/monopoly-round-up-the-pope-and-a">
    <title>Monopoly Round-Up: The Pope and a Silicon Valley Trillionaire Fight Over God</title>
    <dc:date>2026-06-17T09:53:05+00:00</dc:date>
    <link>https://www.thebignewsletter.com/p/monopoly-round-up-the-pope-and-a</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Elon Musk is a trans-humanist, the ultimate expression of the Chicago School philosophy. The Pope offers a different vision about how limits make us human."]]></description>
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    <title>The Humane Localism of Pope Leo XIV - Front Porch Republic</title>
    <dc:date>2026-06-13T01:44:35+00:00</dc:date>
    <link>https://www.frontporchrepublic.com/2026/06/the-humane-localism-of-pope-leo-xiv/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Both global solidarity and local subsidiarity are needed if we are to address the emerging technology of so-called AI in sane and humane ways."

...

"The Catholic Church is globalist by definition. Its very name, translated from Greek, means “universal.” The Church has a single authority which oversweeps the planet, and, indeed, applies in theory to the whole cosmos. Its theology is grounded on the idea that the human race forms a sort of unity, a single family, beloved by God. In the realm of ethics, then, it has increasingly called for a more and more universal solidarity and brotherhood throughout its 2000 years of history. It is not possible with consistency to be a Catholic and a nationalist, a jingoist, or a racist.

This presents an interesting challenge for those who are by default skeptical of globalism and global organizations. The Vice President of the United States is perhaps of this sort; one who rails against globalism, international alliances, treaty organizations, and obligations to persons outside one’s own national community. Such a view is incompatible with the global solidarity of Catholic social teaching, which sees nations, and citizens of nations, as related in a “family” and as responsible to and for one another. The globalism of the Church is not the economic globalism which would erase cultures and borders for the sake of maximizing profit–far from it–it is rather a solidarity which means that rich nations cannot wash their hands of global poverty or the sufferings of foreigners.

The Church, particularly since the Second World War, has seen the need for international collaboration, and, indeed, for a common international forum for the resolution of disputes. It was devout Catholics who formed the European Union for purposes like this, in order to keep the peace in Europe. The popes have generally seen a need for something like the United Nations, even if, today, that organization is weak in many respects and in need of serious reform. Without an effective international forum, there is no space for peaceful adjudication of disagreement, too often leaving war as the only means available to nations to settle serious disputes. In the era of nuclear, biological, and chemical weaponry, the popes have put emphasis on the need for increased international collaboration to prevent catastrophe.

Such international agreements and cooperation, Pope Leo has said, are also necessary for a just governance of so-called artificial intelligence. Left totally unregulated, the immense power of these technologies will consolidate in the hands of a few hyper-powerful companies, unaccountable to the public. These companies cannot be trusted to ethically regulate their own conduct, and so what is needed is a collaborative, democratic process of governance to establish rules and laws that will apply to all AI companies. This is the dichotomy he sets up in framing the distinction between Babel and Jerusalem. Will technology be developed in a way that erases all individuality, subjecting the planet to the egos of a few, or will it be a collaborative process that includes all?

In the context of AI, it is not enough for one country to establish just laws. There is a concern that if a nation like the United States unilaterally “disarms” on AI by placing limits on its development and use, other nations, like China, will grow disparately powerful. It may seem unlikely that nations could agree on a common framework, but Pope Leo points to the international agreements that have, up to now, led to a reduction in total nuclear arms and avoided the bellicose release of any nuclear weaponry since those first two bombs in Japan.

Almost anything you predicate of the Catholic Church has to be qualified. Italians have a phrase “si, ma anche no”—”yes, but also no.” And so after describing the ways in which the Church is necessarily globalist, it is important to say “also, no.” As much as the Church is internationalist, it is also intensely localist. To the extent that it is universalist in ethics, it is also particularist. This is the Catholic frame of mind, sometimes also referred to as the “et-et” or “both/and.” Body and soul, man and God, heaven and earth, spirit and matter, freedom and responsibility, order and liberty, grace and free will.

And so, in Catholic social thought, global solidarity is always balanced by the principle of subsidiarity. This is the principle that power and decision-making should always devolve to the lowest and most local level appropriate. The reason the Church wants something like a United Nations is that nothing smaller can facilitate international accords. But it does not desire that such an organization interfere with the integrity of national self-determination, let alone with local, familial, or personal decision-making. Subsidiarity, the Pope writes, is “the principle according to which the role of individuals, families, local communities and intermediary organizations should not be supplanted by higher-level authorities.”

Both global solidarity and local subsidiarity are needed if we are to address the emerging technology of so-called AI in sane and humane ways. In order to regulate the tech giants, the power of international agreements and national legislation are required, but the responsibility for the reception of AI in local communities, schools, and families, require responsibility and freedom from individuals, too. The state may set general guardrails, but local authorities must decide how to implement new technologies in their own contexts. These technologies must not be forced on families or schools or churches.

Although the Church embraces an ethic of global, universal concern, in which each and every person is the subject of inviolable human rights, regardless of ethnicity, class, ability, or other conditions, its interest remains profoundly particular. What must not be lost in the age of AI is the individual value, dignity, and creativity of the unique human person: “The quality of a civilization is measured not by the power of its means, but by the care it is able to offer, by its ability to recognize the other as a face not merely as a function.”

The great risk of AI is that we reduce the human person to nothing but his function. If that is all man is, then why not replace him with a machine? On the grand scale, this might mean displacing the human being from his work, from his power of judgment, from his decision-making, even from his responsibility in war. On the personal level, this might mean replacing real relationships with the isolated hell of simulated friendship and fake belonging.

The Pope’s encyclical merits reading for its response to these problems, but also for its humane and balanced approach to globalism and localism. I was reminded of the approach that the philosopher David McPherson takes in his book The Virtues of Limits, which argues for a “humane localism.” The modifier “humane” is the adjective that keeps localism from devolving into bigotry and selfishness. Such a localism recognizes the principle of subsidiarity and the legitimacy of particular attachments. One really should be particularly attached to the land and the people immediately around them. One is responsible for the people and things that are “there” in their lives.

There is a great deal more that could be said on these themes and their concrete application to AI technology, but for that, I recommend a patient reading of the Pope’s recent letter. For the average reader, who is not a policymaker, the responsibility is to take action in one’s own most local context. International rules or laws are not enough. Whether these are passed and established or not, it is the responsibility of the person to protect his own humanity and to facilitate the humanity of his or her family, neighborhood, and town. The Pope says we have a “duty to remain profoundly human.” For most of us, this will be a very personal and local task. What can we do to keep ourselves and our communities close to one another and close to reality? Responsibility and creativity are required in each of our small, hidden lives.

Beneath the story of regulation and international agreements, the Pope says there is a “hidden and more decisive story,” the local, concrete stories of millions choosing to live well or badly. The good of the world depends on “the ‘martyrs of everyday life’ who care for, educate, accompany and comfort without fanfare, such as parents, nurses, doctors, volunteers and those who remain alongside an elderly person or an outcast. Their testimony demonstrates that goodness does not advance automatically, but requires the perseverance, memory and interior conversion necessary to begin anew, even after defeat.” The responsibility of remaining profoundly human belongs to all of us at every level. This is a hopeful thought, because it means that wherever you are, there is something that you can do, and do today, that can protect the greatness of the human person in the face of our current challenges.

The humane localism of Pope Leo is expressed in what he says must not be lost, which, ultimately, is the care, love, and attention found in concrete human relationships: “The ability to care for one another is a fundamental dimension of our humanity, one that is learned and mastered through lived experience. Reading stories to a child, offering company to an elderly person and arranging a home so that it is welcoming are simple gestures often rooted in family life. They teach us to value care at a societal level and train us to recognize others as persons worthy of attention.”

I think the holy father might agree with the Kentucky farmer, Wendell Berry, that it “all turns on affection.” Only those who have paid close attention to what is around them will learn to love and properly value what is around them. Only the attentive person becomes affectionate, and only the affectionate person becomes good. Lawmakers and businessmen must be shaped by affection for certain particular persons, and, indeed, certain particular woods, fields, and lakes, if they are not to become destructive. And we, too, if we are not to let the computers swamp, isolate, surveil, and manipulate us, must pay attention to what is real around us and learn to love it."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=b30d7FR8YP0">
    <title>The AI movement to end humanity | The Gray Area - YouTube</title>
    <dc:date>2026-06-12T13:24:08+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=b30d7FR8YP0</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Sean talks with writer Sigal Samuel about AI successionism, the growing movement that sees artificial intelligence as humanity’s rightful successor. They discuss why some people in the AI world think humanity should be replaced, how this vision borrows from old religious ideas about salvation and transcendence, and why artificial intelligence is a dangerous thing to worship.

Subscribe to our channel! http://goo.gl/0bsAjO

Host: Sean Illing (@seanilling)
Guest: Sigal Samuel (@SigalSamuel)

Click here to read Sigal’s article on AI successionism.
https://www.vox.com/future-perfect/489976/ai-successionism-transhumanism-posthumanism

00:00 Intro
01:15 What is AI successionism?
07:26 Intelligence vs consciousness
09:59 The disturbing politics of AI successionism
12:12 Is AI secessionism a religion?
23:04 Is this a way to escape our mortality?
24:49 Is intelligence the most valuable thing in the universe?
33:28 Is it wrong to put humans first?
44:49 Is successionism a way of reframing the ‘AI takeover?’"]]></description>
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<item rdf:about="https://www.equator.org/articles/to-dwell-in-possibility-vatican-AI">
    <title>To Dwell in Possibility • EQUATOR</title>
    <dc:date>2026-06-12T09:21:09+00:00</dc:date>
    <link>https://www.equator.org/articles/to-dwell-in-possibility-vatican-AI</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Antonio Spadaro
Interviewed by Gavin Jacobson 

09.06.2026 Conversation

A Vatican adviser explains how the Pope became the most formidable critic of the algorithmic age

In May 2026, Pope Leo XIV released his first encyclical, Magnifica Humanitas. The text has generally been described as a Vatican directive on Artificial Intelligence, but it addresses deeper questions about the threats posed to human dignity in an algorithmic age. To explore its true philosophical and geopolitical stakes, we spoke with Father Antonio Spadaro, a distinguished theologian and papal advisor who is known for his public writings – he has coauthored a book about cinema with Martin Scorsese. We discussed the Pope’s intellectual formation, his philosophical challenge to Silicon Valley transhumanism and his head-on confrontation with President Donald Trump."]]></description>
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<item rdf:about="https://www.theideasletter.org/issue/reflections-on-the-machine/">
    <title>Reflections on the Machine  - The Ideas Letter</title>
    <dc:date>2026-06-11T23:07:39+00:00</dc:date>
    <link>https://www.theideasletter.org/issue/reflections-on-the-machine/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["As our culture pivots away from Enlightenment objectivity and rationality—think post-truth, the spread of conspiracy theories—and as the world becomes ever more chaotic, the thirst for sense-making is palpable. Our chatbots stand ready 24/7 to quench it. Flowing through these individual queries is a collective desire for a techno-future that is clean, smooth, relentlessly optimizing, and most importantly, abundant: one that promises to improve individual lives and ease social and political tensions. AI is the technology of our era, and Large Language Models (LLMs) in particular bring things into focus. Since we use language to connect with one another and to construct the world itself, any investigation into these models necessarily becomes an exploration of our own predicaments. In Issue 66, we lift the hood to peer into the inner working of the machine—and of our own: what we turn to the machine for, and whether we think it can deliver.

Sascha Altman DuBrul [https://www.theideasletter.org/essay/the-machine-will-never-say-im-losing-you/ ] knows what it’s like to make meaning out of experiences that are deemed meaningless by others. A long-time organizer in the mad movement, and a therapist himself, DuBrul takes on an often-misunderstood phenomenon: AI psychosis. Mental health systems in the real world can be brutal and pathologizing. In contrast, interactions with the machine can seem frictionless. DuBrul asks whether this frictionless communication is truly helpful for people navigating alternate consciousness. If an LLM can bring one closer to self-knowledge, it must incorporate the insights of those who learned how to make sense of their extreme experiences.

While DuBrul dreams of locally designed, locally run AI systems, tech policy analyst Kendra Schaefer [https://www.theideasletter.org/essay/the-state-as-api/ ] examines the case of China in data centralization. Faced with three challenges—the spread of COVID 19, a low-trust business environment, and youth internet addiction—the Chinese state is becoming the API layer, standardizing how data is requested, processed, and delivered. When public health emergencies and development needs are paramount, the state plays a role upstream. In this new digital structure, concerns about censorship—the government interfering with information flows downstream—almost seems quaint.

Pope Leo, in his latest encyclical Magnifica Humanitas, calls for “a shared discernment process” on the technological transformation of today. The Holy See may not buy that there is a “soul” inside our beloved chatbot that we can cultivate (or discipline), but to instill values in the machine, interpretability becomes the stand-in mechanism. It is both a cornerstone for the AI safety and alignment industry, and the holy grail for any frontier lab that wants to be—or at least to be seen as—a reputable and moral player. Leif Weatherby, Tyler Shoemaker, and Ben Recht [https://www.theideasletter.org/essay/reify-this/ ] present a case against interpretability, and argue that meaning-making is a collective effort, and one that is necessarily filled with human irrationality – which makes it a matter of politics, not optimization.

If Western commentators are struggling to understand China’s optimism toward AI, they should turn to tech writer Selina Xu. [https://www.theideasletter.org/essay/the-peoples-republic-of-techno-optimists/ ] Here she considers how the “Century of Humiliation” – and more recent US containment through semiconductor export control – weigh on the psyche of the nation. While the Chinese people seem content with the state setting the vision for the future and acting as a counterweight to business interests, Xu argues that it is their aspirations, demands, and material interests shape Sinofuturism.

Pier Paolo Pasolini’s notorious last work, Salò, or the 120 Days of Sodom, is perhaps one of the most violent in the history of films. Yet it is not the shock value of those scenes that matters; rather, Pasolini led his audience into the film, having to face themselves in their most despicable state, living under fascism. Artist-scholar Xiaowei R. Wang [https://www.theideasletter.org/essay/content-violation/ ] compares the experience of watching Salò to living in the totality of digital capitalism, pondering our own roles in it – the desire for tidiness, for things to make sense, for ourselves to be in control – as part of the creation of fascism.

The Louisville band Rachel’s had an amazing track called “M.Daguerre” [https://www.youtube.com/watch?v=Uzu7wdJ-dnY&list=RDUzu7wdJ-dnY&start_radio=1 ] on their 1995 album Handwriting. Its genre is difficult to define – perhaps a blend of indie rock, quasi-jazz, classical music, and the occasional noise – and its structure unpredictable. Starting off as a dark Gogol-style comic fantasy, the piece veers midway into serious gracefulness. The man for whom this song was named—French painter and printmaker Louis-Jacques-Mandé Daguerre—is best known for altering the history of visual representation by inventing photography. I often think that our uncertainty regarding AI is analogous to the emergence of early photography. It had to defy the dominance of painting to become a new medium for artistic expression in its own right, while also developing into a tool for science, documenting and changing material reality. The technology could not determine its own meaning; society did. AI may demand the same of us.

—LuHan Gabel, associate director at the Open Society Foundations"]]></description>
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<item rdf:about="https://www.thenewatlantis.com/publications/the-future-belongs-to-those-who-resist-it">
    <title>The Future Belongs to Those Who Resist It — The New Atlantis</title>
    <dc:date>2026-06-06T11:13:15+00:00</dc:date>
    <link>https://www.thenewatlantis.com/publications/the-future-belongs-to-those-who-resist-it</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Magnifica Humanitas is an inspiring invitation. But its focus on war, unemployment, and oligarchy misses the more insidious threat: that AI will turn the human experience itself into slop."

...

"With AI, we have a chance to learn from and correct our mistakes. If we fail to pass the test a second time, there is every indication that the results will be even more catastrophic.

“Teaching them to decide when and for what purpose it ought not to be used” will not be enough. Because we are dealing with technologies of ubiquity, only communities — with their power to embed alternative defaults in a shared life, to offer alternative social networks and create unambiguous guardrails through social norms — will constitute meaningful units of resistance to the worst of AI’s possible effects on our habits of thought, judgment, communication, and conviviality.

There are important policy interventions on the table, especially regarding young people’s exposure to AI in pedagogical contexts and at formative times in their life. Strong stances from the major mainstream institutions of American life would also be wonderful. But I suspect there is little point in waiting around for either D.C. or Harvard to lead the way.

We need schools, families, fraternal organizations, reading groups, secret societies, oratories, shared houses of civility — a thousand cells as diffuse and decentralized as all those compounding micro-engagements by which the image of a boot stomping on a human face forever is now being replaced with that of a human face slack-jawed and dribbling on itself. These cells of resistance will be different from one another. They may involve a semi-annual meeting, and they may involve the whole of life. They can be organized around reading Boethius or reciting limericks, sharing meals or shooting guns. Some will correspond only by letter. Some will employ Claude to manage their mailing lists. What all will have in common is: an insistence that we, and only we, will decide how we live; an explicit prohibition on new technologies in the spaces and activities where they gently and slowly degrade us; and a pledge to hold each other to the path we have jointly chosen.

This, I think, is where Magnifica Humanitas will prove most inspired and invaluable in the years to come. Regardless of whether the powers that be heed the pope’s injunctions and warnings, that striking opening image will be available to all the faithful, and to every person of goodwill. If you find yourself in a ruin, staring at the crumbling remnants of a wall and the world it protected, what do you do? You assemble your people, you stake out a section, and you start to build."]]></description>
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<item rdf:about="https://www.theatlantic.com/culture/2026/05/how-popes-ai-encyclical-defends-humanism/687323/">
    <title>How The Pope's AI Encyclical Defends Humanism - The Atlantic</title>
    <dc:date>2026-06-06T10:58:51+00:00</dc:date>
    <link>https://www.theatlantic.com/culture/2026/05/how-popes-ai-encyclical-defends-humanism/687323/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The Pope Doubles Down on the Beautiful Struggle

Leo XIV’s encyclical about artificial intelligence makes a strong argument in favor of human fallibility."

[archived:
https://archive.is/d232L ]

"Does the pope have an editor? If I could presume to take on this role for a second, then I might have one little note for Leo XIV after reading his new encyclical about artificial intelligence: Great stuff, but lose the Tower of Babel. It’s a tired cliché. Most of us have already been told that those who would seek to be like God will see their ambitions crash to the ground. And in this instance, the lesson has a limited audience. Sam Altman, Elon Musk, and the rest of the tower builders should have an image of the tower tattooed on their chest. But the rest of us, who mostly suffer the fallout from those godlike men and their aspirations, are just trying to get through our days.

Fortunately, Leo’s encyclical, Magnifica Humanitas (or “Magnificent Humanity”), is much more than a slap at Silicon Valley. The pope does two very useful things in his screed: He identifies the threat of AI as a form of dehumanization, and then he asserts, with passion and clear eyes, what is actually worth saving about being human. This second part of the argument is often left vague—or left out—when people talk about the threat of AI. Many people feel uncomfortable with a technology that seems to be squeezing some essential-feeling elements, like thinking, out of our lives, but then don’t spend a lot of time trying to articulate what is being lost.

The ideology of Silicon Valley is one of inevitability: History is moving, with Hegelian determinism, in one direction—toward superintelligent machines—and anyone who questions or worries about what this means is made to feel like they are waving their hands in the path of a freight train. I’ve had so many conversations with proselytizers that end with, Well, it’s coming, so you better get used to it. What Leo does is push back against the inevitability.

He chose to release his encyclical on the anniversary of a previous Pope Leo’s treatise, in 1891, which looked at the ways industrialization was flattening human beings. The current pope clearly wants to draw connections among various forms of dehumanization, based on more than a century’s worth of new evidence, AI being only the latest assailant. These analogies, comparing the crushing weight of factory work or the inhumanity of totalitarianism to Silicon Valley’s handwork, might seem disheartening (and even a little overwrought to some). But Leo’s point is that people have always found ways to resist. They have advocated for laws to protect workers, demanded human- and civil-rights laws, chosen not to surrender. He is arguing against passivity. “Most people are watching and waiting, observing from afar and merely hoping for the best,” the pope writes. But the stakes as he’s describing them demand much more. He lists questions that “can no longer be avoided: Where are we going? Toward what goal do we wish to orient ourselves? What direction should we choose as a people and as a human community?”

First, he suggests, we need to appreciate what it means to be human, to know what we’re defending. I wondered if the pope would offer anything more than the simple Christian response that God’s presence resides in all of us. This would seem to make the case a fairly straightforward one. If we are each reflections of an ultimate divine entity, then it seems obvious why we should care to preserve what is small and fallible and slow about us. In spite of those weaknesses, God is in us, and therefore we should not mess with something that has that spark. We should protect our fallibility because it is part of an infallible order.

This is an element of Leo’s argument, of course—he is, after all, head of the Catholic Church—but he also makes clear that humanity, as he describes it, should be exalted because of its “woundedness” just as much as its “grandeur.” Our limitations are the key to understanding what makes humans special. “We must remember that humanity flourishes not despite limitations, but often through them,” he writes. You don’t even need to believe in God to appreciate that our uniqueness derives from the friction produced by our “vulnerability, suffering and failure.” To smooth out this roughness would be to get rid of what is most essential about us. Along those lines, this is maybe my favorite passage from the encyclical:

<blockquote>To eliminate suffering entirely would mean, in the end, extinguishing love and desire as well. Those who love and desire cannot avoid passing through trial and suffering; and over the years, we carry within us lessons that leave their mark like scars, the memories of a journey shaped by freedom and failure, dreams and disappointments. It is only thanks to the interplay of these elements that the wonders of the soul occur within us, allowing us to sense the richness of our humanity. To renounce this adventure, both tragic and splendid, in the name of a presumed transcendence of all limits, could mean many things, but it would no longer be human.</blockquote>

I am not a Christian, and really not much of a believer at all, but this articulates so well what I feel AI is taking from us. What makes a human life valuable is struggle. The things we achieve, the love, the give-and-take of families and communities—all of it involves effort. What AI is offering to do is remove struggle and effort. You could argue, and many do, that it will help improve our quality of life in many realms—if it finds new lifesaving drugs more quickly, for example. But the pope’s point is that no more than a small handful of people have control over how and where to apply AI. And they are letting the value of efficiency trump everything else. Dehumanization is what follows. And the only way to resist it is by exalting in our limitations, in our struggles, as a good thing.

I will always prefer reading a novel written by a human precisely because I know the limitations placed on a human brain. The opportunity to commune with such a brain, one that has pushed against those boundaries to create Middlemarch, is a thousand times more fulfilling than reading what a purportedly boundless machine has produced. The same could be said for any number of other areas of life—dating, traveling, working—in which the friction is what produces meaning. “For an algorithm, an error is a flaw to be corrected,” Leo writes; “for a person, however, an error can be a catalyst for profound change.”

Does it take a pope to say this? Of course not. But it matters that he did. People think of him as a moral counterweight to the political leaders who are full of promises yet short on guidance. What I took from Leo’s words though had nothing to do with good and evil or the state of my soul or Christ’s example. I thought about the pursuit of beauty, which is the closest I have to a faith. What I value most about being human is the infinite ways we have to make meaning for ourselves. This might be the culture we create or the cities we build or the stories we tell our children at night. All of it results from confronting our human condition with what we have at hand. If that goes away, if instead the machines, which have never had to put any effort into anything, are the ones developing our world, what will happen to beauty? (The pope, notably, couldn’t resist naming some earthly art that was meaningful to him: “Beethoven’s Ninth Symphony can be seen as a desire for unity; Guernica as a denunciation of dehumanization; Schindler’s List as a call not to consign the past to oblivion.”)

In addition to the Tower of Babel, Leo cites another biblical touchstone in his encyclical. As his editor, I would keep this one. It’s from the Book of Nehemiah. In it, the prophet decides to rebuild the walls of Jerusalem, which was destroyed by the Babylonians. The pope calls out the fact that the rebuilding was a group effort, a human effort. I read the episode, and it’s essentially an exhaustive list of the artisans and famous local families and priests who all lend a hand. There is no magic, no divine involvement, really—just lots of people sweating together and moving stones. How satisfying it must have been to complete the task, to know they did it themselves. “So we built the wall,” Nehemiah writes. “For the people had a mind to work.”"]]></description>
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<item rdf:about="https://www.theatlantic.com/magazine/archive/2023/07/generative-ai-human-culture-philosophy/674165/">
    <title>A Defense of Humanity in the Age of AI - The Atlantic</title>
    <dc:date>2026-06-06T10:57:50+00:00</dc:date>
    <link>https://www.theatlantic.com/magazine/archive/2023/07/generative-ai-human-culture-philosophy/674165/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The Coming Humanist Renaissance

We need a cultural and philosophical movement to meet the rise of artificial superintelligence."

[archived:
https://archive.is/Ql35H ]

"Writers of fiction—Fyodor Dostoyevsky, Rod Serling, José Saramago—have for generations warned of doppelgängers that might sap our humanity by stealing a person’s likeness. Our new world is a wormhole to that uncanny valley.

Whereas the first algorithmic revolution involved using people’s personal data to reorder the world for them, the next will involve our personal data being used not just to splinter our shared sense of reality, but to invent synthetic replicas. The profit-minded music-studio exec will thrill to the notion of an AI-generated voice with AI-generated songs, not attached to a human with intellectual-property rights. Artists, writers, and musicians should anticipate widespread impostor efforts and fight against them. So should all of us. One computer scientist recently told me she’s planning to create a secret code word that only she and her elderly parents know, so that if they ever hear her voice on the other end of the phone pleading for help or money, they’ll know whether it’s been generated by an AI trained on her publicly available lectures to sound exactly like her and scam them.

Today’s elementary-school children are already learning not to trust that anything they see or hear through a screen is real. But they deserve a modern technological and informational environment built on Enlightenment values: reason, human autonomy, and the respectful exchange of ideas. Not everything should be recorded or shared; there is individual freedom in embracing ephemerality. More human interactions should take place only between the people involved; privacy is key to preserving our humanity.

Finally, a more existential consideration requires our attention, and that is the degree to which the pursuit of knowledge orients us inward or outward. The artificial intelligence of the near future will supercharge our empirical abilities, but it may also dampen our curiosity. We are at risk of becoming so enamored of the synthetic worlds that we create—all data sets, duplicates, and feedback loops—that we cease to peer into the unknown with any degree of true wonder or originality.

We should trust human ingenuity and creative intuition, and resist overreliance on tools that dull the wisdom of our own aesthetics and intellect. Emerson once wrote that Isaac Newton “used the same wit to weigh the moon that he used to buckle his shoes.” Newton, I’ll point out, also used that wit to invent a reflecting telescope, the beginnings of a powerful technology that has allowed humankind to squint at the origins of the universe. But the spirit of Emerson’s idea remains crucial: Observing the world, taking it in using our senses, is an essential exercise on the path to knowledge. We can and should layer on technological tools that will aid us in this endeavor, but never at the expense of seeing, feeling, and ultimately knowing for ourselves.

A future in which overconfident machines seem to hold the answers to all of life’s cosmic questions is not only dangerously misguided, but takes away that which makes us human. In an age of anger, and snap reactions, and seemingly all-knowing AI, we should put more emphasis on contemplation as a way of being. We should embrace an unfinished state of thinking, the constant work of challenging our preconceived notions, seeking out those with whom we disagree, and sometimes still not knowing. We are mortal beings, driven to know more than we ever will or ever can.

The passage of time has the capacity to erase human knowledge: Whole languages disappear; explorers lose their feel for crossing the oceans by gazing at the stars. Technology continually reshapes our intellectual capacities. What remains is the fact that we are on this planet to seek knowledge, truth, and beauty—and that we only get so much time to do it.

As a small child in Concord, Massachusetts, I could see Emerson’s home from my bedroom window. Recently, I went back for a visit. Emerson’s house has always captured my imagination. He lived there for 47 years until his death, in 1882. Today, it is maintained by his descendants and a small staff dedicated to his legacy. The house is some 200 years old, and shows its age in creaks and stains. But it also possesses a quality that is extraordinarily rare for a structure of such historic importance: 141 years after his death, Emerson’s house still feels like his. His books are on the shelves. One of his hats hangs on a hook by the door. The original William Morris wallpaper is bright green in the carriage entryway. A rendering of Francesco Salviati’s The Three Fates, holding the thread of destiny, stands watch over the mantel in his study. This is the room in which Emerson wrote Nature. The table where he sat to write it is still there, next to the fireplace.

Standing in Emerson’s study, I thought about how no technology is as good as going to the place, whatever the destination. No book, no photograph, no television broadcast, no tweet, no meme, no augmented reality, no hologram, no AI-generated blueprint or fever dream can replace what we as humans experience. This is why you make the trip, you cross the ocean, you watch the sunset, you hear the crickets, you notice the phase of the moon. It is why you touch the arm of the person beside you as you laugh. And it is why you stand in awe at the Jardin des Plantes, floored by the universe as it reveals its hidden code to you."]]></description>
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<item rdf:about="https://dougald.substack.com/p/making-special-making-scarce">
    <title>Making Special ≠ Making Scarce - by Dougald Hine</title>
    <dc:date>2026-06-06T05:00:25+00:00</dc:date>
    <link>https://dougald.substack.com/p/making-special-making-scarce</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Thinking with Ellen Dissanayake about art and being human"

...

"Ten days ago, I sent off the manuscript of the new book to my publisher. As the season of writing and revising came to an end, Anna and I moved into hosting our first online series in over a year. Over five weeks, we have 180 participants from multiple continents, the youngest in their teens and the oldest in their nineties, gathering in larger and smaller groups around the theme of “practice”. In their company I get to chew some more on questions I’ve been writing about.

One thread that links the book and the series is Ellen Dissanayake’s work on art as behaviour. Dissanayake has dedicated a lifetime to studying the arts through an evolutionary lens as a distinctive behaviour of the human animal. It’s one of those cases where someone makes no attempt to build an academic career, but simply follows a hunch over decades, creating a body of work that runs at a strange angle to any established discipline. And although I’m not generally drawn to evolutionary explanations of human behaviour, there’s something about her work that I find compelling in multiple ways.

First, the sheer volume of material she draws together should demolish the persistent idea of art as a crowning achievement of human civilisation, a sophisticated layer of activity at the top of a Maslovian pyramid, a luxury to which we dedicate ourselves once the more fundamental layers of human needs have been taken care of. Rather, the activities we recognise as art are ubiquitous, woven into every example we have of humans being human together.

From the Darwinian perspective with which Dissanayake is working, the distinctive and seemingly universal character of this behaviour suggests that it is an evolutionary adaptation: a behaviour which has made a difference to the chances of creatures like us staying alive, reaching adulthood and having children who also live to adulthood.1 Again, this offers a counter to the idea of the arts as a luxury: if Dissanayake is on the right track, then the behaviour of art literally makes a life and death difference to creatures of our kind.

So what is the essence of this behaviour? After considering various ways of describing it, Dissanayake landed on the expression “making special”. The thing that marks out humans is that we “intentionally shape, embellish, and otherwise fashion aspects of [our] world to make these more than ordinary”. We take a colour, a pattern, a sound, a gesture, a word and lift it out of its everyday context, the setting in which we find or come up with it, and use it in other ways.

Here, I can’t help going beyond what Dissanayake says, because I’m tempted to say that we make worlds together through this behaviour, layered worlds that are woven with meaning. And, further, that the adaptiveness of this (in evolutionary terms) is suggestive of truth: this layered, patterned, meaning-riddled way of inhabiting the world and making it habitable is a better fit for the reality in which we find ourselves than if we attempt to inhabit it as flat and meaningless. And I take it as the mark of modernity that, in contrast to just about every other way of being human together we know about, there has been an attempt to inhabit the reality in which we find ourselves as though it were flat and meaningless.

But that opens a sizeable can of worms, some of which go wriggling through the pages of the book I’ve just written, and others I’m saving for the next book.

For today, I wanted to share a couple of notes on this matter of “making special”. Because the conversations Anna and I are having with participants have brought into view a couple of misleading ideas about “specialness” that haunt the ways of being human that have been taken for granted around here lately.

One version of this is “making special” as “making perfect”. Anna speaks about the debilitating effect of the pressure to make things “Instagram-perfect” – and the quietly radical practice of inviting people into a messy house! If we’re stuck with an idea that for things to be special, or simply good enough, we have to make our lives and our homes look like a photo shoot, then our ability to be human together grinds to a halt. The specialness worth having isn’t captured through a camera lens, it arises out of shared experience – but much of the aesthetics of advertising that developed through the twentieth century was an attempt to evoke this sense of specialness visually, on the page or the screen, until these synthetic substitutes colonised our imagination, leaving us neurotic about our messy human reality.

The other version I’ve been thinking about is “making special” as “making scarce”. Again and again, from different angles, I find myself returning to the production of scarcity as the paradoxical tendency of modern industrial societies. There’s more on this, too, in the new book – but for now, I want to point towards the opposite possibility: that we have the conditions for an abundance of “specialness”, precisely because of the thing Dissanayake is getting at when she identifies “making special” as the distinctive behaviour of the human animal.

In the past two days, I’ve heard participants talk about their experiences telling stories to classes of young children, singing to the dying, learning to care for patients in general practice and working with mothers around the birth of their children. In each case, there was a clear sense of showing up in a way that recognises and contributes to the specialness of what is taking place, here and now, in a given situation, and also a recognition that many of these situations are more or less universal. Another participant spoke about a culture of traditional music in Scotland and the creation of higher-education courses training technically brilliant musicians, but where the professionalisation of an artistic practice detaches it from the embedded, relational field that is the source of what matters most in this culture. This latter example gives a glimpse of how scarcity is produced and how attention is drawn away from the everyday specialness – the extraordinary ordinary, as my old friend Anthony McCann would say – and into a coupling of specialness with exceptional, scarce gifts.

These are themes that have been on my mind a lot and I’ll look forward to exploring further in public conversations, down the line, but I wanted to share these notes in the meanwhile. If we’ve lost the knack of “making special”, or lost confidence in this as a capacity that all of us have, then there are reasons for that, historical patterns that make sense of how we ended up here. But to the extent that Dissanayake is right to locate this capacity on an evolutionary level, that suggests that it is still there, still part of the kinds of creatures we are, and the seeming scarcity is artificially produced.

To be continued…"]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=C8rLRIhDS-Y">
    <title>How the AI age forgets to ask: &quot;What for?&quot; | Benjamín Labatut + Jasmine Sun - YouTube</title>
    <dc:date>2026-06-06T04:39:34+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=C8rLRIhDS-Y</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Novelist Benjamín Labatut joins writer Jasmine Sun for a haunting, funny, and deeply human conversation about AI, superintelligence, and what our abstractions leave out. Drawing on his acclaimed novel The Maniac, Labatut explores the lives behind foundational ideas in computing and AI—from McCulloch and Pitts to John von Neumann and Lee Sedol—and asks what happens when our digital creations collide with continuous, embodied human life.

What’s in this video:
—Why Labatut uses literary fiction to explore quantum physics, AI, and madness
—Humans as “continuous” beings vs. the digital, discrete abstractions behind AI
—John von Neumann as a human superintelligence—and what his blind spots reveal
—AlphaGo, AlphaZero, and Lee Sedol as parables of abstraction vs. lived human life
—Critique of “super‑” narratives and the limits of intelligence‑centric thinking about AI

Labatut doesn’t offer a policy blueprint or a growth forecast. Instead, he invites us to look directly at the emotional, moral, and narrative realities of the AI age: our shame and enthusiasm, our abstractions and our bodies, our hunger for superintelligence and our refusal to stay merely human. 

If you’re building AI, or just trying to live with it, this conversation offers a bracing, poetic counterweight to techno‑optimist narratives.

Recorded live at Sana AI Summit 2026, New York, May 21st, 2026."

[transcript:
https://jasmi.news/p/human-culture-in-the-ai-age

"Jasmine Sun You cover deeply technical and scientific concepts in your novels, from quantum computing and physics to advanced AI innovations like AlphaGo. What is it about literary writing that you’re drawn to as a medium for exploring these technologies?

Benjamín Labatut I think that human phenomena is much more complex than can be captured with nonfiction. Participating in these talks, you get a sense of something that’s being left out, something fundamental. I think that just goes back to the way that at least this part of civilization has evolved. We have taken a definite direction towards the digital, and that leaves out the continuous, no? And I think we are really unlike these things that we’re creating. We are continuous beings, we are not digital, and there’s an enormous part that is left out.

Literature tries to weave the rainbow back together. It involves irrationality; it involves all of those things that science has, by its own method, left out. Literature tries to put it back in, so it presents a messier, darker, and perhaps more complete, if less powerful, perspective on the world.

Jasmine Sun What do you mean when you say we are “continuous beings,” exactly?

Benjamín Labatut I think that is an incredibly profound subject that I could not explain in sixteen minutes. Just listening to the talks and looking at the visuals of the event, I feel I’m back at a time when people were washing their teeth with radioactive products and smiling—beaming, no? It all feels sort of 50s, a nuclear enthusiasm.

Before I could even attempt to answer the difficulties posed by the fact that most of our being right now is digital and discrete, divided into things that can be easily accessed through rationality and logic—our computer systems all work like this. The equations behind them are sort of like that. It goes back to the foundation of this technology. The McCulloch-Pitts neuron, right? It’s an abstraction; it’s a mathematical model of a neuron. It’s basically Boolean logic applied to the idea, the abstraction, that a neuron either fires or it doesn’t, and that is the ground zero of AI.

You immediately understand what’s left out. After that neuron, neural nets arise from that. But the people who wrote that paper, McCulloch and Pitts—Pitts drank himself to death because he was accused of raping his mentor’s daughter. And McCulloch was a brilliant philosopher-scientist who ended up trying to find a new type of non-digital, non-two-valued logic, working in a tiny study, and he also drank himself to death. So what I do in literature is this: if you actually look at the people who make the fundamental discoveries, look into their lives, and try to look into their minds as well—their souls—you get past the advertising.

I was at the back looking at the beginning of the conference and I said, “Well, how about we add a little AI slop to the visuals?” Or some of the darker elements, because we all have visions of a really dark future, a very non-human future, but we don’t include it, at least not in the aesthetics. But I think that’s coming. I think this is a precious time to be here because we’re going to replace this enthusiasm with a little bit of shame and fear. I think it’s happening to the people who created these technologies. Their enormous enthusiasm is being replaced by something else.

Jasmine Sun Let’s talk about one of the people who was a forefather of the technology. In your novel ‘The MANIAC’, the middle section is this partly fictionalized but historically grounded biography of John von Neumann. He appears as this flesh-and-blood incarnation of superintelligence—somebody who is brilliant but also terrifying because he is brilliant. I’d love it if you could say more about what made his character so compelling.

Benjamín Labatut Not just because von Neumann was such an astounding scientist and mathematician. But listening to the people who used to talk about him, it’s like hearing someone talk about a superintelligent AI. The way that he affected those around him, the way that he would suddenly meet someone in a corridor and destroy their PhD thesis in 35 seconds. And the vistas that he had on humanity, no? It’s a cold and calculating, logic-driven perspective. I used von Neumann to show his blind spots as a person; as a thinker, I’m fascinated by him.

Luckily, we are not a species that reasons only. Our ways of being will always be more than our ways of knowing. Many of the problems that we face as individuals and as a species, of course, you can look at them with logic and reason, but then you get to scenarios like mutually assured destruction, because that’s where it leads. Because it is an either-or, if-not-this-then-that mentality. But we have other ways of going about things. The biggest problems, we don’t solve them with our minds. We just live through them, and we are changed by them.

I think that we’re at a moment where this is no longer science fiction, but it’s going to start to interact with the messiness of the world. If there is one thing that I could bet all my money on, it is that we will get the bad almost for sure, because the good is always harder. Not just from the point of view of science, but from the point of view of an individual. The terrible things are easily reachable, right? But to change yourself in a meaningful way—to be better, not faster or cheaper—is difficult. I think that optimism and realism at this point, we can even throw those perspectives away and just look around right now at what is happening, how we’re living our lives. I don’t see that bright 2.5% GDP increase. I don’t think we’re going to sleep soundly just because we’re going to grow 0.5% faster.

Jasmine Sun I remember when Claude Code came out and I started playing with it. You first feel this excitement at the technology and how much you can create. And then I started to wonder how many of my problems are solved by software. And the answer is less than you think.

One thing that I really love about your retelling of the AlphaGo story at the end of ‘The MANIAC’ is that it holds the light and the dark. It is both suffused with this clear marveling at the capabilities of the technology—you really understand and appreciate these systems—and it also has the emotional texture, the sadness, and the tragedy of the human players who lost to AlphaGo.

Then the very last sentence of ‘The MANIAC’ doesn’t end with Lee Sedol’s loss; it ends with the invention of AlphaZero, this successor system that didn’t even need any human data to train on. I’m curious why you chose to leave readers with that final image.

Benjamín Labatut I think it’s the trajectory that we’re on, and I think it’s a mistake. It’s more exciting to think about AlphaZero and then AlphaFold and Alpha whatever—Alpha, Beta, Gamma. But I’m sure that Lee Sedol’s life after that has been more interesting. We forget to ask the right questions. The questions are “How much?” and “How quick?”, and we forget “What for?”

I’m sure in this audience there’s a bunch of people who have met the people driving these technologies. They’re not very interesting people. I’ve been amazed by it. What they’re doing is fascinating, but we are living beings. I think about the trajectory that we’re on right now. I think about Lee Sedol, who quit playing Go. The thing that seduced me the most about him—of course, he was a genius, right? But he has this obsession with K-pop dramas. I imagine him singing in the shower in that really weird voice that he has. And I thought, “Well, yeah, that is the human phenomena.” The entire thing, that he has a family, that he has kids. We leave it aside because we’re caught in abstraction. We’re enamored of our abstraction. We’re enamored of the things that we can do, and we forget what for.

I don’t think things are getting any better. They might be getting flashier, but not even just that. The AI that we’re getting right now, I can’t get it to write a single good paragraph, and I’ve tried. I’m sure you all have. I’m like, “What do you mean? You can read every book.” Do I need to pay more?

Jasmine Sun I’ve tried the $200 a month version. They’re not writing poetry either.

Benjamín Labatut What did you get out of it?

Jasmine Sun Not a lot. In a way, it makes me feel better that it can’t write. Maybe just because I’m a writer and that’s cope, but it pushes people to write in more interesting ways, because you don’t want to just be remixing other ideas, since it can do that already. I’m interested to see where the systems will go. Maybe they will be able to write good poetry in a few years from now. I actually won’t be surprised if they do.

There are a lot of people in the audience who are scientists, technologists, and engineers—people who are excited about building some version of superintelligence, or maybe about superintelligence that accompanies or augments humans. I’m curious what message you would leave these folks with as they go on their journeys.

Benjamín Labatut We’re all drunk on these words, ‘super’, ‘ultra’, and they just obfuscate the fact that there are ways of knowing that are not intelligence-based. There are lived processes that affect everything about you. We are not this brain in a jar. It’s amazing that we’ve managed to prove this hypothesis that intelligence is not substrate-dependent. That’s fine. It doesn’t take anything away from the fact that we are more than that.

How about they start thinking about a super loving being or a super sexy being?

Jasmine Sun They’re building those AIs too.

Benjamín Labatut I want one of those robots as soon as it’s out, but I don’t think we’ll be able to take them out with us because people will shame us.

So, okay, superintelligence, right? Let’s say we have it tomorrow, and then let’s say we have the brilliant idea to put it inside one of these robots. You told me the impression that you got from spending time with them in China. What was it? What did you feel?

Jasmine Sun I was in China at Unitree, the leading humanoid robotics company. When you stand face-to-face with a humanoid robot, the first thought that you have, before anything else—it’s something precognitive—is “This thing could kill me.” It’s evolutionary. It’s psychological. In the same way that a chatbot talks back and you think you care about it, you stand face-to-face with a humanoid and you think, “This could kill me.”

Benjamín Labatut That is absolutely fundamental. That is your entire being telling you something profound about what it means to be alive and what it means to be a human being. Our first filter we pass anybody through is “Is this guy a psychopath? Is he going to kill me?”

The way that we talk about this technology, the way that CEOs talk about it, it is chickens coming home to roost. We’ve spoken about taking everybody’s jobs. We’ve spoken about the percentage at which we’re going to destroy the human race. Let’s take ourselves seriously. Let’s take what we’re doing seriously. There is a plan B and a plan C. There’s also a great plan, which is the no-fucking-clue plan. We don’t have a plan, and yes, we’re going through this and I don’t believe anybody’s plan. Nobody who is intellectually honest will tell you a plan.

I’ve spent time with Demis Hassabis, and I ask, “What do you think?” He replies, “I don’t know. What do you think?” People are fundamentally lost. What does that signal to me? If we navigate this space, it won’t be by thinking about it. We’re going to live through it, and I hope we listen to the part of our brain that says, “killer robot,” no? Trust that.

Jasmine Sun How do you think Demis feels when he encounters the enormity of what he’s doing?

Benjamín Labatut I love him. I’m a friend, so I’m not going to betray the truth of our conversations. But there is that level, right? Everybody has what they will say in private versus what they will say in public. I think Demis is a wonderful example of our culture’s Faustian pact, this thirst for knowledge. All our stories ask, “Should I pick this cup, drink it, live forever, and know everything? Or should I just be this human thing?”

Wisdom has always said to leave that to the gods. Leave it to the gods. You are not immortal and you are not all-knowing, and that is what makes you precious. You are precious because you’re weak; you’re limited. We disabused ourselves of the notion that we will live forever. We’re living in this scary time, so let’s be a little bit more human.

Jasmine Sun Even though Tyler is an optimist and you are not, you converge on some of the same ideas around the limits of intelligence and rationality, and everything else that humans are. Thank you for having this conversation.

Benjamín Labatut Thank you so much. Sorry for bumming everybody out."]]]></description>
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<item rdf:about="https://www.frontporchrepublic.com/2026/06/a-brief-introduction-to-catholic-social-teaching/">
    <title>A Brief Introduction to Catholic Social Teaching - Front Porch Republic</title>
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    <link>https://www.frontporchrepublic.com/2026/06/a-brief-introduction-to-catholic-social-teaching/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["At the heart of CST is the title of Pope Leo XIV’s encyclical: magnificent humanity"]]></description>
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<item rdf:about="https://hedgehogreview.com/web-features/thr/posts/should-the-lion-lie-down-with-the-electric-lamb">
    <title>Should the Lion Lie Down With the Electric Lamb? | THR Web Features | Web Features | The Hedgehog Review</title>
    <dc:date>2026-06-04T08:09:29+00:00</dc:date>
    <link>https://hedgehogreview.com/web-features/thr/posts/should-the-lion-lie-down-with-the-electric-lamb</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["For all its strengths, Leo XIV’s encyclical falls short on the greatest threat."

[via:
https://blog.ayjay.org/heresies-of-form/

"Antón Barba-Kay:

<blockquote>AI is not “inherently evil” in the sense that it can be used exclusively to bomb and oppress. But not even nuclear weapons or machine guns work that way. We are never caused to do anything by a tool (or a narcotic). There is therefore no trade-off between using Claude and “reading stories to a child” or “offering company to an elderly person” or the other activities that the encyclical commends to our attention as human. But that is just the problem, that even as the trade-off does not happen at the level of content, it cannot but take place at the level of formal tendencies. Almost no one idolizes AI, but the technocratic paradigm is a matter of form rather than content: a matter of habitual incentives that, once internalized, become practically imperative. And the Church has not yet recognized heresies of form.
</blockquote>

I wish I understood what Barba-Kay means here by “formal tendencies,” “heresies of form,” etc. But I think he might be thinking along the same lines I followed in this post [https://blog.ayjay.org/some-thought-on-habitus/ ] on habitus, focal practices, and the virtues required for healthy praxis. I should perhaps revisit these thoughts, alongside a further inquiry into “diseases of the intellect.” [https://blog.ayjay.org/diseases-of-the-intellect/ ] The time seems ripe."]]]></description>
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    <title>Through the Guts</title>
    <dc:date>2026-06-04T07:58:42+00:00</dc:date>
    <link>https://placesjournal.org/article/through-the-guts-plastic-forensics-bodies-of-water/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["What can plastic fragments found in an animal’s digestive tract tell us about the waters it has traversed?"]]></description>
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<item rdf:about="https://ftrain.com/canons">
    <title>Canons, by Paul Ford (Ftrain)</title>
    <dc:date>2026-06-03T09:19:47+00:00</dc:date>
    <link>https://ftrain.com/canons</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I still do like humans.

We have been talking for my entire life about how a daily newspaper holds as much information as a medieval peasant received in a lifetime. Who said it? McLuhan? Ong? It’s too late to go looking.

Except now: A daily newspaper? We’ll need a new reference. A very long text? Three TikTok’s? For my entire life people have been trying to get more people to pay attention to:

• Classical music
• Baroque music
• Greek drama
• Renaissance literature
• Early modernism
• Shakespeare
• Literary fiction
• Art in general

But also to pay less attention to one particular tradition because so many others have been neglected; i.e. swap Wharton and Conrad for Morrison and Achebe. To be honest? Fine. It doesn’t matter anywhere near as much as people think. When I was 20 (I’m 51 now) I wrote an honors essay on the canon, and who was in there? Defending the canon? But Dinesh D’Souza. Then a youthful conservative sprout. We all have to start somewhere. I’ve been surprised, then, seeing him pop up, jumping from one cultural crisis to another, making his way (nearly to jail, but probation). The professor/advisor on that essay—it was for an honors class; he was a friend—left his wife for one of my classmates; his wife called me, very late at night, heavily narcotized, and asked me many probing questions about his sex life and the affair, of which I knew no details. I had no idea how to respond.

“I think she’s a big Aerosmith fan,” I said.

“I can’t compete with that,” she said.

The Dean also told me what she knew. There are many charms to a small liberal arts college.

These things do have a way of lodging in memory. Happiness is fleeting. I sincerely hope everyone is doing okay.

But of course in amongst all the angst and bleakness of that extremely baffling time in my life I recollect more than anything a work-study job at the Mac lab, tending to a network, helping people print. I thought that would be sufficient. I was ready to spend my life writing little six hundred word essays, and helping other people print.

Even then I had an inkling: That the real canon is not the texts themselves, which very few people trudge through, but rather the struggle over the canon. That’s the actual material. Texts come and go. Social media made it visible in a way that even the French couldn’t see. (Unrelated I always find it funny that the great science academy is simply called “Po.”)

We’d much, much rather fight over an author than read them. So now it’s the age of smashing. MMA on the White House Lawn. Ocean sensors being decommissioned. God even knows that the NEH is today. The national body is becoming insensate. We are losing our eyes, our ears, any sense of touch. We can’t even feel the weather. Ultimately only our mouths remain, demanding a steady feed of goop. We are an old man jamming crumbling cookies into his sore gums. The whole country has gone to Snak Kakes.

Today I was descending to my train home and saw an ad for the Paramount+ White House Fight Club. I gave it the finger. I support real democracy things as well, with money and time, so I feel okay with my pointless symbolic acts. All the warnings were real. Sinclair Lewis and Octavia Butler Mike Judge and Margaret Atwood. It happened. Here we are. I think we thought it would be more dignified, though.

We maintain an office in Beirut. Most of my employees get bombed weekly. Not metaphorically. I go home to dabble with keyboards and vibe code. When I go to bed I boot up the canon on my phone, in my ears. Old LP records of Shakespeare plays, from the Internet Archive. Complete with crackles. I haven’t made it past Act I of Hamlet. Or Lear. Or Richard III. Or old recordings of Chopin or The Well Tempered Clavier. Which is unfortunately initialized as WTC. The western literary canon has become, for me, a sleep aid.

I don’t understand Bach, despite trying very hard, so I think about him a lot. Chopin I can figure out a little more, but I can’t play a bar of it. I found a century-old collection of Nocturnes on the street because a family was moving out; I grabbed it and put it in my bike bag. Our friends moved in to the house. We went to the housewarming and I talked about vibecoding, and M&A. Wives were annoyed. But I still have the book. Maybe one day I can play Nocturnes, in a book assembled about 50 years after Chopin died.

Anyway the party. I went home a few drinks in and sat at the digital keyboard and trundled through my little Bach book. It’s all the things he wrote for Anna Magdalena, his wife, to help her practice. We’re all Bach’s (second) wife, I suppose.

I am starting to see the math of him: The twelve notes divided by seven, modulo five delicious unscalar notes, to be grabbed whenever you want a little sizzle. What I would give for my fingers to make the sounds I expect them to. At some level playing piano is kind of like manipulating a musical abacus. I tell myself that because it negates the need for talent. I just need to do rhythmic finger math for ten more years and I’ll be able to understand something.

And god bless us, as a species, if you give us perfect harmony we want nothing to do with it. We could have a trombone orchestra with just intonation and everything absolutely consonant, but instead we want our half-ton grand pianos well-tempered, meaning slightly out of tune and if that wasn’t enough we are going to have a lot of accidentals to make the whole thing feel slightly off.

This is the only thing that makes humans worth it: Give us perfection and we will fill it with pockmarks. That’s why we’re good. Hand us a canon, and ideology, a religion, a true love, and before long we will see cracks, and we will pick at the peeling paint with our fingers. If that’s not enough we will open the piano and put little things on the strings, and call that “prepared.” Perfection, consonance, clarity—we say we want them but we despise them and sing the praises of artists who pour sand into the gears of form.

No canon can ever stabilize. I think this is why, over the years, classical draws me back. Theoretically it’s perfect; that’s why we’ve adopted it. But the nice thing about the Nocturnes is that someone must always be reinventing them, annoyed at their forebears, staking claim, grabbing territory. Our adoration of psychic purity is incompatible with our need to claim psychic territory. This is our one true feature. “It’s perfect,” we say, and then we break it and put it back together, cracks showing. “Or, actually, now it is.” Give us perfection and we bite it."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=L2wk2M2mr0U">
    <title>Art vs. Tucker Carlson: Revolutionary Tools or &quot;Tools&quot;? (with Saul Williams) - YouTube</title>
    <dc:date>2026-06-01T04:58:16+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=L2wk2M2mr0U</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Poet, musician, actor, & writer Saul Williams joins Bad Faith podcast for the first time to talk about how art can help feed this revolutionary moment and expand our understanding of our potential as a global community. But also, Briahna is still hyper-fixated on the prominent role the Israel-critical right is playing in the anti-war space, and what the implications are for building a left, anti war, internationalist movement that can't be "America first" insofar as our way of life is dependent on the immiseration of the global south. We work through all of this in a deeply nuanced, compassionate, and musical 2 hour chat."

[referenced here by Jared Ball:

"Saul Williams, Briahna Joy Gray, and I Love Boosters (*No Spoilers, Just Precursor)"
https://www.youtube.com/watch?v=KbSbtilM5nQ ]]]></description>
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<item rdf:about="https://www.lars-mueller-publishers.com/are-we-human">
    <title>Are We Human? | Lars Müller Publishers</title>
    <dc:date>2026-06-01T04:34:28+00:00</dc:date>
    <link>https://www.lars-mueller-publishers.com/are-we-human</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Are We Human? Notes on an Archaeology of Design
Beatriz Colomina and Mark Wigley

The question Are We Human? is both urgent and ancient. Beatriz Colomina and Mark Wigley offer a multi-layered exploration of the intimate relationship between human and design and rethink the philosophy of design in a multi-dimensional exploration from the very ﬁrst tools and ornaments to the constant buzz of social media. The average day involves the experience of thousands of layers of design that reach to outside space but also reach deep into our bodies and brains. Even the planet itself has been completely encrusted by design as a geological layer. There is no longer an outside to the world of design.

Colomina’s and Wigley’s field notes offer an archaeology of the way design has gone viral and is now bigger than the world. They range across the last few hundred thousand years and the last few seconds to scrutinize the uniquely plastic relation between brain and artifact. A vivid portrait emerges.

Design is what makes the human. It becomes the way humans ask questions and thereby continuously redesign themselves.

"[The book] holds important potential to reframe the history of design for the age of the interface."  
– Avery Review

"A multifaceted and multisensory essay [...] a brilliant book that will satisfy the most curious minds."
– Arts et Culture

Author(s): Beatriz Colomina and Mark Wigley
Design: Okay Karadayilar
11 × 18 cm, 4 ¼ × 7 in
288 pages, 181 illustrations
paperback
2016, 978-3-03778-511-9, English

Mark Wigley (*1956) is a Professor and Dean Emeritus at the Columbia Graduate School of Architecture, Planning and Preservation. As an architectural theorist and historian, Wigley explores the intersection of architecture, art, philosophy, culture, and technology. His publications include “Buckminster Fuller Inc.: Architecture in the Age of Radio” (2016), “Cutting Matta-Clark: The Anarchitecture Investigation” (2018) and “Are We Human: Notes on an Archaeology of Design” that he published together with Beatriz Colomina in association with their curation of the 3rd Istanbul Design Biennial. Wigley was born in New Zealand, where trained as an architect, and lives in New York.
Beatriz Colomina

Beatriz Colomina is the Howard Crosby Butler Professor of the History of Architecture and the founding director of the Media and Modernity program at Princeton University. She has written extensively on questions of architecture, art, sexuality and media. Her books include “Sexuality and Space” (1992), “Privacy and Publicity: Modern Architecture as Mass Media” (1994), “Domesticity at War” (2007), “Clip/Stamp/Fold” (2010), “Are We Human? Notes on an Archaeology of Design” (2016), with Mark Wigley, “X-Ray Architecture” (2019) and “Radical Pedagogies” (2022)."

[See also:
https://www.lars-mueller-publishers.com/we-bacteria

"We the Bacteria: Notes Toward Biotic Architecture
Beatriz Colomina, Mark Wigley

The sequel to the authors’ “Are We Human?”, this provocative book is an urgent manifesto for an alternative architectural philosophy. It treats bacteria as the real architects, construction workers, maintenance crews and inhabitants of buildings. Colomina and Wigley draw on the latest research into microbes to rethink the past and possible futures of the built environment. The book explores the intimate entanglements of the microbes within bodies and buildings over the last 10,000 years, culminating in the antibiotic philosophy of contemporary architecture.

The diseases of our time are diseases of the built environment. The deadly combination of rapidly declining microbial diversity and rising antibiotic-resistant bacteria is as great a threat as climate change. Hostility to bacteria has to give way to new forms of hospitality from a more symbiotic architecture that learns from bacteria, embracing them and reconnecting with soil, plants and other species. Buildings based on fear of bacteria, which is to say fear of life itself, must give way to buildings learning from models of coexistence based on bacteria themselves. The main goal of the book is to rethink the very idea of shelter in terms of forms of inclusion rather than prophylactic forms of exclusion.

"A wildly original and deeply fascinating book" 
– Thomas C.G. Bosch, scientist

"We the Bacteria turns architecture upside down, questioning the very foundations of the discipline established since Vitruvius." 
– Nikolaus Hirsch, Artistic Director of CIVA, Brussels 

"An alternative history of architecture"
– A Weekly Dose of Architecture

Author(s): Beatriz Colomina, Mark Wigley
Design: Lars Müller Publishers
11 × 18 cm, 4 ¼ × 7 in
352 pages, 319 illustrations
paperback
2025, 978-3-03778-783-0, English"]]]></description>
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    <dc:date>2026-05-31T21:59:18+00:00</dc:date>
    <link>https://emergencemagazine.org/essay/what-are-we-where-are-we/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Contemplating the age-old question of what it means to be human, Charles Foster contends that we are most fundamentally ourselves at the edges of certainty and comfort."]]></description>
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<item rdf:about="https://religiondispatches.org/2026/05/26/leo-xiv-links-ai-histories-enslavement-and-exploitation">
    <title>Leo XIV Links AI to Histories of Enslavement and Exploitation | Religion Dispatches</title>
    <dc:date>2026-05-30T23:16:41+00:00</dc:date>
    <link>https://religiondispatches.org/2026/05/26/leo-xiv-links-ai-histories-enslavement-and-exploitation</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Pope advocates for human dignity in an age of "artificial intelligence""]]></description>
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<item rdf:about="https://2ndbreakfast.audreywatters.com/moral-panic-moral-imagination/">
    <title>Moral Panic, Moral Imagination</title>
    <dc:date>2026-05-30T23:13:37+00:00</dc:date>
    <link>https://2ndbreakfast.audreywatters.com/moral-panic-moral-imagination/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["It's become quite commonplace to charge those of us who challenge technology – specifically children's use of technology -- with fomenting some sort of "moral panic." To do so invokes a long history of opposition to television and rock-n-roll and video games and comic books, and posits that any complaints about cell phones and social media and “AI” are simply the latest manifestation of this kind of outrage -- an outrage that is grounded in cultural conservativism and un-grounded from science.

New media always generate a frenzied concern from certain corners – concerns that range from quiet handwringing to loud outrage; and importantly, if these concerns are unchecked – or so the story goes – they will extend beyond consternation and pearl-clutching and aim for outright censorship. The charge of "moral panic," therefore is meant to elicit its own sort of highly charged response: the need to thwart those critics and to label them as standing in the way of progress, science, and/or simply "fun".

It's been some fifty years now since the sociologist Stanley Cohen first used the phrase “moral panic” to describe a "condition, episode, person or group of persons [that] emerges to become defined as a threat to societal values and interests" -- in his work specifically, the youth cultures in post-war Britain (even more specifically, the conflict between the mods and the rockers). According to Cohen, moral panics arise when a group's beliefs and practices are marked as deviant, and when the threat – whether real or perceived, literal or symbolic – the group allegedly poses to the social order gets magnified by the mass media. "Moral entrepreneurs" – clergy, politicians, “socially-accredited experts,” and “right-thinking people” – step up to man the “moral barricades,” as Cohen puts it: to diagnose the deviance and to draw the lines of normativity, sometimes to propose solutions, but mostly to pontificate.

There are many ways in which we can see these barricades built and torn down in the decades since Cohen’s work first appeared, as what constitutes “deviance” has, in many instances, has changed radically (as perhaps too has society’s tolerance for “folk devils.”) And there has been major upheaval as well in the main conduit, in Cohen’s formulation at least, for spreading moral panics: the mass media.

But that’s hardly stopped the phrase from being used to police boundaries – cultural, social, technological, political alike. To call something a "moral panic" remains a fairly common rhetorical move, one that serves to dismiss and delegitimate people's concerns, particularly about the ways in which the world around them might be changing. The phrase posits these concerns as hysterical – a panic. It conflates having a moral or ethical stance with being (politically, culturally) reactionary. And it implies that complainants are un- or even anti-scientific.

Ironically perhaps, this dismissive attitude seems to demand its own sort of compliance and complacency. "Don't worry," it tries to reassure everyone, even though, when you look around, there's a lot to be concerned about.

With apologies to Douglas Adams, there are reasons we might panic.

I do wonder what the pundits and posters who always shout “moral panic!” in response to any criticism of technology make of the moral campaign of Pope Leo XIV, who expressly chose that name to pay down a challenge to digital technology and “AI” and, importantly, to directly link his papacy to that of Leo XIII who “stood up for the rights of factory workers during the Gilded Age, when industrial robber barons presided over rapid change and extreme inequality.”

I spent much of the week reading the Pope’s new, 40,000 word encyclical, Magnifica Humanitas (and assiduously avoiding any knee-jerk “takes” from those who can’t seem to handle the written word in any form longer than a tweet. This is why I am not on social media any more, incidentally. Reading and writing and thinking are too important – and life is too short – to waste words performing “intelligence” on the tech billionaires’ platforms. Do I sound panicky? I don't know...).

The history of the Catholic Church is long (and in plenty of ways, awful), but as Pope Leo narrates it, it’s a story of the institution ever moving towards a fuller recognition of social justice and human dignity – a move that he credits in part to the earlier Leo’s 1891 encyclical Rerum Novarum, “a milestone in the development of the Church’s social teaching,” that

<blockquote>“places the dignity of work and of workers at the forefront of its reflection; affirms the right to a fair wage for oneself and one’s family; recognizes that persons have a fundamental value that takes precedence over capital and profit; defends private property along with its indispensable societal role; esteems workers’ associations; and proposes forms of cooperation between the different components of society as an alternative to the mentality of class struggle.”</blockquote>

Human dignity – the word “dignity” appears over one hundred times in this latest encyclical – is undermined by the ongoing exploitations of capitalism; and it is increasingly threatened by the acceleration of technologies, particularly “AI” which

<blockquote>“promises to boost productivity by taking over mundane tasks, [but] frequently forces workers to adapt to the speed and demands of machines, rather than machines being designed to support those who work. As a result, contrary to the advertised benefits of AI, current approaches to technology can paradoxically de-skill workers, subject them to automated surveillance and relegate them to rigid and repetitive tasks. The need to keep up with the pace of technology can erode workers’ sense of agency and stifle the innovative abilities they are expected to bring to their work.”</blockquote>

With a remarkable apology for the Church’s role in colonialism, the Pope links the violence of slavery and human trafficking in the past to the violence of slavery and human trafficking today and the threats of new forms of slavery in the future – “a decisive test for the ethical discernment of AI and digital transformation,” particularly as new technologies curb human freedoms, intellectually and bodily. “Without this ethical and humanizing reflection, the growing power of digital systems could lead us toward new atrocities that are no less shameful than those of the past that we now deplore, while we continue to present ourselves as ‘advanced’ and ‘civilized’ societies.”

To avoid this future – to avoid the reduction of everyone to objects, to eschew the tech industry’s valorization of efficiency and extraction, to end its demands to control all aspects of our lives – it is imperative that we build systems that are “centered on the human person and not solely on performance,” the Pope argues. He’s speaking here specifically of how we push back on automation and technology in the workplace, but I think this is absolutely relevant to education as well. Teachers’ working conditions are, as the union saying goes, students’ learning conditions; but I think we need to see students as doing work too – important intellectual work of their own, work that also matters for minds and souls and bodies and futures and freedom. Both teachers and students deserve dignity and care; both deserve systems that are human and humane; both deserve systems that are not mechanistic and exploitative as almost every single piece of education technology that’s flooded classrooms most certainly is.

And I’d add here too that students – children and adult students like – deserve systems that do not view them solely or even primarily as vulnerable and weaker beings in need of protection. When children are described as “precious treasure,” as the Magifica Humanitas does, it is too easy then to cast them as the objects of education and to deny their agency, their inquiry, their rights."]]></description>
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<item rdf:about="https://www.bloodinthemachine.com/p/how-anthropic-used-its-ai-ethicslop">
    <title>How Anthropic used its AI ethicslop to play the pope and eclipse OpenAI</title>
    <dc:date>2026-05-30T05:18:55+00:00</dc:date>
    <link>https://www.bloodinthemachine.com/p/how-anthropic-used-its-ai-ethicslop</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Now, there’s a lot of good stuff in Pope Leo’s encyclical (including a Lord of the Rings quote lol) which I have at this point read nearly all 42,000 words of, and which dedicates hundreds of sentences to ruminating on how imperative it is we protect the dignity of the human worker from AI, combat inequality and the extreme concentration of wealth and power it threatens to beget, and prevent the tech industry from erecting a new, culture-erasing tower of Babel that will inevitably collapse. But it’s undercut by Anthropic’s presence in whole affair, which in and of itself flies in the face of much of what Leo is trying to accomplish, especially since Anthropic rushed home from Italy to seal its $65 billion series G funding round and announced the news the very same week.

Timnit Gebru put it this way:

<blockquote>The Vatican could have partnered with the exploited data workers fighting for their rights, the people whose water is polluted fighting data centers, or the many other victims around the world. But no, they featured ANTHROPIC, giving them their endorsement with this feature. "Vatican washing", like greenwashing.</blockquote>

This also works in reverse, I think. Anthropic’s opportunism leaves a stain on the entire encyclical, which now, ironically, looks a bit like an accessory to helping the largest and richest AI company yet—not to mention the one aiming to sell the most job automation tools—reach new heights of power.

Like I said, Anthropic is full of shit. It sent a billionaire co-founder to the Vatican to solemnly intone about the specter of mass job loss and the importance of caring for the poor, and then three days later issues a press release about its massive new funding round and resultant sub-$1 trillion valuation."]]></description>
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<item rdf:about="https://www.commonwealmagazine.org/spadaro-leo-olah-ai-technology-magnifica-humanitas">
    <title>Pope Leo and the ‘Babel Syndrome’ | Commonweal Magazine</title>
    <dc:date>2026-05-29T06:26:46+00:00</dc:date>
    <link>https://www.commonwealmagazine.org/spadaro-leo-olah-ai-technology-magnifica-humanitas</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["‘Magnifica humanitas’ challenges Silicon Valley’s Promethean pretensions."]]></description>
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<item rdf:about="https://www.theringer.com/2026/05/28/tech/pope-leo-xiv-ai-encyclical-tech-industry-problems">
    <title>The 40 Most Rage-Inducing Problems in Tech - The Ringer</title>
    <dc:date>2026-05-28T22:52:26+00:00</dc:date>
    <link>https://www.theringer.com/2026/05/28/tech/pope-leo-xiv-ai-encyclical-tech-industry-problems</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The bugs, broken apps, and nightmare customer-service bots we can’t escape, presented as a blessed and sacred addendum to Pope Leo XIV’s new encyclical on AI"

...

"37-39. Please stop seeing every precious and beautiful aspect of life on earth as a commodity to be controlled and exploited for wealth. Now, see, this is a tough one. It’s so tough that I’m giving it three entries. It’s tough because I know you know you fucked up. You’re aware that much of the world has soured on you. You’ve seen a fleet of headlines like “AI Companies Know They Have an Image Problem” and “AI Has a Message Problem.” You’re aware that the loathing people feel for AI is making them look again at the other products you’ve inserted into every corner of their lives and realize with fresh disgust the many, many ways in which those products represent broken promises. They don’t work as they’re supposed to. They make life more frustrating, stressful, competitive, and alienating rather than easier and more connected. You’re using them to spy on your customers, whom you view as vessels of monetizable data more than as people, and whom you hold in increasingly palpable contempt. You see that we see this, and you’re surely hard at work on ways to fix the problem.

But this is where things get tricky, because I don’t think you want to fix the problem, not really. I think that, to you, “fixing the problem” means fixing the image that conceals the problem. I think you want to keep doing all the same stuff while selling us a better story so that we’ll let you get away with it. And that doesn’t fix anything at all. 

Because the truth is, tech doesn’t have an image problem. It doesn’t have a message problem. It has an intention problem. What’s wrong with the axe murderer who broke into my house is not that he hasn’t successfully persuaded me to buy into his narrative. What’s wrong is that he’s trying to kill me with an axe. Similarly, when you launch a product that’s designed to put millions of people out of work, block access to sources of verifiable truth, replace human creativity with slop, and lower the barriers to every sort of atrocity, the problem isn’t that you haven’t told the public a good story about those things. The problem is that you are trying to do them.

There are things in the world that are more important than money. The fact that you seem not to believe this, that you seem to think any motive beyond ruthless acquisitiveness is fake, dishonest, or childish, is the heart of your problem. Your attitude is not by any means unique to tech, but the scale of capital concentrated in the tech industry makes the attitude—this confusion of an adolescent will to power for mature, undeluded realism—uniquely treacherous. You can’t build products that serve humanity while viewing every human good other than your own aggrandizement as bullshit. Thus, tech’s internal problems can’t be fixed unless the people running the industry change their outlook on a deep level (unlikely) or are somehow outmaneuvered as wiser heads reform the market to deprioritize perpetual growth (maybe Paul Konerko is working on this?).  

Which means that fixing the problem, as usual, falls to us. The tech industry, which has been selling us maddeningly broken products for years, has itself become one of those broken products: another shiny app that doesn’t do what it’s supposed to and that will force us to invent work-arounds if we’re going to get on with our lives. (Meaning, in this case: If we’re going to continue to work, read, learn, listen to music, make movies, write, avert wars, and all the rest of what—apart from ID’ing tiny crosswalks—we think of as verifiably human.) I don’t know where the work-arounds start; the oligarchs have so much wealth and power, and so few people who could stand up to them are even willing to try. But this is why the pope’s encyclical is so important. Magnifica Humanitas positions a major world power, the Catholic Church, in moral opposition to big tech as it’s currently constituted; maybe more importantly, it serves as a focal point for everyone else, articulating an understanding of what’s happening in the world that we can rally around. Or argue with, or correct, or extend; in any case, it’s a landmark to navigate by. I wish I shared Leo’s optimism about the likelihood of real change. But we’re better equipped than a month ago, and that’s something."]]></description>
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<item rdf:about="https://simonwillison.net/2026/May/25/encyclical-on-ai/">
    <title>Notes on Pope Leo XIV’s encyclical on AI</title>
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    <title>Is Peter Thiel the target of Pope Leo's Gandalf quote? An investigation. - Ars Technica</title>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Parsing a papal proclamation."]]></description>
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<item rdf:about="https://davidzmorris.substack.com/p/the-professor-and-the-nazi-part-1">
    <title>👁️ The Professor and the Nazi (Part 1)</title>
    <dc:date>2026-05-28T05:59:00+00:00</dc:date>
    <link>https://davidzmorris.substack.com/p/the-professor-and-the-nazi-part-1</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Eugenics, AI Cultism, and Incompetence, all embodied in one fascinating man."]]></description>
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<item rdf:about="https://www.theatlantic.com/culture/2026/05/typo-ai-trend-human/687237/">
    <title>The Typo Vibe Shift - The Atlantic</title>
    <dc:date>2026-05-27T08:14:04+00:00</dc:date>
    <link>https://www.theatlantic.com/culture/2026/05/typo-ai-trend-human/687237/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["To some, they’re no longer a sign of laziness but proof of human touch."

[archived:
https://archive.is/GSP0W ]

"Toward the beginning of the 2002 film Secretary, a domineering lawyer (played by James Spader) barges into the office of his assistant (Maggie Gyllenhaal) with evidence of a work infraction: a memo she has written that has “three typing errors.” Spader’s character spits out a reprimand. “Do you know what this makes me look like to the people who receive these letters?”

Setting aside that his screed turns out to be foreplay, Spader’s character was channeling a widespread cultural revulsion: Typos were the ultimate shorthand for careless work. A spelling mistake was proof that the writer hadn’t bothered putting much effort into a piece of correspondence, that their instructions or advice shouldn’t be taken seriously—and perhaps that the recipient shouldn’t invest time in reading their note at all.

More than two decades later, as AI-generated writing has flooded workplaces, social media, and dating apps, old hallmarks of sloppiness—typos chief among them—are getting a new gloss.

Some job applicants are intentionally adding typos to their cover letters to prove that they, and not an AI program, wrote them. Celebrities and CEOs are sending out error-ridden emails and Instagram Stories, and instead of getting a scolding, they are praised for sounding authentic. On some dating apps, where people are, somewhat absurdly, prompted to compose their profiles with AI, typos are apparently no longer an automatic repellant. Nicole Ellison, a University of Michigan professor whose 2006 study showed that dating profiles with spelling mistakes turn people off, now thinks people are warming to the Tinder typo. “A typo maybe signals that you actually do care,” Ellison told Time recently, “because you took the time to write it yourself.” A 2024 study even found that people view customer-service chatbots more warmly when they make and correct errors: A spelling mistake, it seems, is a kind of anthropomorphizing event.

A peculiar reconfiguration of what people consider careless writing is taking place. Although typos and other mistakes don’t suddenly mean that a piece of writing is good or praiseworthy, to some people, they are at least signs that it is worth reading. On a base level, many of us are willing to invest time in reading a long email if we sense that someone actually wrote it, line by line.

***

In England’s early-modern period, starting around the 1500s, readers understood typos to be inevitable technological blunders. Books were produced collaboratively; writers sent off handwritten manuscripts to printers, who transposed them onto a printing press before setting them to paper. In the process, errors were often introduced.

Authors and editors cataloged these mistakes in “errata lists,” paratextual documents that they slipped into the books after publication—a last-ditch attempt to control the reception of their work. In these documents, they might lambaste their printers to explain the circumstance of mistakes, Alice Leonard, a professor at Coventry University who wrote about typos in Error in Shakespeare, told me. Authors would say, “I wasn’t able to be in the printing house at the time of printing,” Leonard said, or even blame the printer and claim that “the printer was drunk, or the printer was absent, or the printer is useless.” Instead of diminishing the book’s validity, errata lists lent an air of credibility; at least, the thinking went, someone had taken the time to point out what was wrong.

Some writers reveled in printing missteps. James Joyce, whose Ulysses contained more than 200 spelling or grammatical errors in an early edition, called his typos artful experiments in language, “beauties of my style hitherto undreamt of.” By that time, though, he was likely already out of step with his peers: The widespread dissemination of typewriters seemed to recast the typo as a hallmark of individual laziness. With typewriters—and, later, personal computers—printed mistakes became a product of the writer’s failure to read their work closely.

Today, of course, anybody can deliver supposedly clean writing by simply funneling their text through AI, which will churn out a version rife with strangely recurring words (delve), opening interjections (Here’s the thing:), and eerie grammar that’s almost too precise for a typical written exchange. The technological development is prompting people to embrace the old understanding of typos, forgiving misspellings as inevitable errors rather than treating them with scorn.

Even for celebrities, the occasional typo in a public statement is sometimes taken as proof that they are speaking from the heart. This spring, the singer Zara Larsson, who made an offhand remark in an interview that angered Taylor Swift fans, posted a defense in an Instagram Story that included at least two typos (among them a misspelling of physical as psychical). Her statement, free of any trace of a publicist or ChatGPT, came across as sincere. “I like this post because it’s littered with typos,” a host of the celebrity-commentary podcast Who Weekly noted at the time. “You can tell she wrote this herself.”

And no one seems to be accusing Donald Trump of writing his error-ridden Truth Social statements with AI. His press office has suggested that spelling mistakes are evidence of his excellence: A spokesperson for the White House recently told The Wall Street Journal, in response to a question about his frequent typos, “President Trump is the greatest and most authentic communicator in the history of American politics.”

Gone, apparently, are the days when the country’s most powerful leaders are expected to deliver flawless written communications. In an email released with the Epstein files, Peter Thiel called Davos, the Swiss town that hosts the World Economic Forum, “Davis,” according to the Journal. In a text that was made public in a Securities and Exchange Commission filing, Paramount Skydance CEO David Ellison referred to David Zaslav, the CEO of the company he was in the process of acquiring, as “Daivd.” And Jack Dorsey, the CEO of the payment app Block, sent an all-staff email about layoffs without capital letters. Business Insider recently went as far as to proclaim that typos are “the new status symbol” for corporate executives.

These executives may not all be thinking about authenticity; a stray typo could be an innocent flub, or it could simply underscore how little they care. But these moments of textual slippage are oddly refreshing amid the general AI overload. More than half of English-language LinkedIn posts are likely written with AI, according to a study by an AI-detection start-up, and so are many of those “feel good” posts that dominate Instagram and Facebook. A Brookings Institution survey last year of more than 1,000 adults found that 35 percent of respondents with a bachelor’s degree used AI to write or edit documents at work. Peter Cardon, a professor of business communication at the University of Southern California who researches AI in the workplace, has been surveying more than 420 randomly selected “knowledge workers” every six months since 2023. More than half of them, he told me, use AI “at least weekly” to write communications such as emails.

That these AI-generated emails invariably arrive with tidy spelling and grammar does not mean they are warmly received. Office workers have told Cardon that, on a pure prose level, AI-generated emails or project statements are easier to read than the average person’s writing style. Yet, according to Cardon, people are ultimately less likely to act on AI-generated emails. A 2024 Journal of Communication study found that people may engage less with narratives that they think are written with AI—a result that squares with Cardon’s own research about workplace interactions. If an employee suspects that their manager, for instance, is using AI, “they’re less likely to think that person is sincere; they’re less likely to think that person is caring,” Cardon said. “They’re even less likely to think that person is competent.” We know what our colleagues sound like, and we can tell when they send out, say, a thank-you note that they didn’t actually write. So what’s the point of clear prose if you don’t feel any more encouraged by the end of it?

This is not to say that everyone has let go of their rancor for typos. They may still be, to many, a paradigmatic writing sin. But for others, the typo resurgence could be clearing the way for the resuscitation of other, old-school symbols of sloppy writing. Perhaps people won’t turn up their nose as quickly at sentences with extraneous prepositions, verbs that disagree with their subjects, or adjectives where they don’t belong. Maybe overwrought prose or sentences loaded with adverbs will one day draw a little less derision.

Across history, hawkers of new communications technologies have expressed a desire to smooth out and speed up human conversation. But their products have a way of estranging their authors from the final output: Printing presses inserted errors that authors themselves didn’t make, and now AI systems create communiqués that sound nothing like the person sending them.

What many people are starting to look for in written communications, whether they’re from a co-worker or a pop star, is voice. They want to hear the distinct cadences of a CEO, an influencer, or a celebrity, so they can believe that they are reading something genuine. Centuries ago, authors wrote errata lists for the same reason job applicants intentionally place typos in their cover letters today—to resist the universalizing force of new technology, and to prove that there is a real human behind their work."]]></description>
<dc:subject>errors mistakes typos writing howwewrite 2026 laziness humanism human michaelwaters nicoleellison perfection errata aliceleonard history jamesjoyce zaralarsson petercardon sloppiness humans ai artificialintelligence spelling punctuation care carelessness socialmedia communication</dc:subject>
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<item rdf:about="https://www.vatican.va/content/leo-xiv/en/encyclicals/documents/20260515-magnifica-humanitas.html">
    <title>Encyclical Letter of His Holiness Leo XIV Magnifica Humanitas (15 May 2026)</title>
    <dc:date>2026-05-26T06:40:54+00:00</dc:date>
    <link>https://www.vatican.va/content/leo-xiv/en/encyclicals/documents/20260515-magnifica-humanitas.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["MAGNIFICA HUMANITAS
OF HIS HOLINESS
POPE LEO XIV
ON SAFEGUARDING THE HUMAN PERSON
IN THE TIME OF ARTIFICIAL INTELLIGENCE"]]></description>
<dc:subject>popeleoxiv encyclicals catholicism catholicchurch ai artificialintelligence humanism religion ethics christianity dignity human humans magnificahumanitas responsibility 2026 technology automation work workers labor society humanity</dc:subject>
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<item rdf:about="https://chrishedges.substack.com/p/a-discussion-on-the-new-novel-palaces">
    <title>A Discussion on the New Novel 'Palaces of the Crow' (with Ray Nayler) | The Chris Hedges Report</title>
    <dc:date>2026-05-23T05:19:01+00:00</dc:date>
    <link>https://chrishedges.substack.com/p/a-discussion-on-the-new-novel-palaces</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In his new book, “Palaces of the Crow,” Ray Nayler examines human nature through the lens of caring and community amidst the often hidden horrors of World War II."

...

"“We tell the stories that perpetuate the narrative or the myth we want, and we erase the others,” Chris Hedges states in this interview with Ray Nayler about his new book, “Palaces of the Crow,” which centers around four teenagers from varying backgrounds who struggle to survive during World War II. The war, Nayler says, fundamentally reshaped the world geopolitically, technologically and socially in ways that have profoundly impacted the environment in which we live today. Critical lessons from that moment in time are being lost, with media and governments covering up the deep and long-lasting wounds inflicted upon tens of millions of people. Nayler says that “We can’t move away from that time period before understanding it.”

During World War II people were trapped in unimaginably horrible circumstances and were forced to make difficult, and at times self-sacrificial, decisions. The story of the “ways in which people came together to protect their neighbors, to protect family members, to protect friends, to protect strangers” is rarely told, Nayler says.

In Nayler’s novel, crows play an essential role in the story. Like humans, crows are social animals. He describes the crows’ niche as the flock and the flock as a type of organism whose niche is the forest, much like the human’s niche is society and our society’s niche is the world. Contrary to their typical association with death and destruction, Nayler utilizes them as “a symbol of cooperation and group living and non-violence.” From this viewpoint, one sees that human connection, cooperation, nonviolence and mutual aid are fundamental to survival.

The theme of connection, “a primal sense of togetherness,” is central to the story of the four teenagers thrown together under hostile conditions. This connection allows people, and other animals, to find common ground and get along despite their different cultures. Civilization, which Nayler portrays as “being inside a painted box and trying to ignore what’s out there,” is an obstacle to connection that prevents us from recognizing reality. We erase the reality that humans are social, nonviolent, interconnected and caring beings at our own peril."

...

"Ray Nayler: Well, in a way, this book for me is a kind of response to a certain way of seeing human nature, right? I was very surprised when I found out that William Golding’s “Lord of the Flies” was based on a real event. That there really was a group of shipwrecked boys who survived for a long time on an island alone. They all went to a boarding school, right? And their teachers were not with them, so they were forced to form a society on this island and cooperate and find some way through. The difference between the book and reality is that in reality, nobody died. The boys divided the chores up between themselves, set up housekeeping, and lived very peacefully on that island together in a state of mutual aid and cooperation.

But that’s not the story that gets told in Lord of the Flies, of course. The story that gets told in Lord of the Flies is one of the strong against the weak, and this sort of perverted miniature version of the society that William Golding perceived us as living in in his day. Golding responds to that criticism in an interesting way and, at the contemporary moment when he wrote the Lord of the Flies, he says, “Well this is not a story about those boys. This is a story about British schoolboys and how they would form a society on an island.” And I take that point, but at the time, I think, there’s so many books that are written about people destroying one another in times of adversity. And one of the things that’s forgotten about World War II, for example, is that probably most of the people involved in World War II tried to protect both themselves and other people around them. And many, many people in World War II actually sacrificed their lives to protect other people, knowingly gave their lives up in order to shield other people from oppression. And that’s a story that we don’t talk about, I think, enough about the ways in which people came together to protect their neighbors, to protect family members, to protect friends, to protect strangers."

...

"Chris Hedges: I know from your wonderful book about the octopus that you probably didn’t make up anything about these crows. But set against this horror, and it is a horror that these four teenagers are attempting to hide from and survive through, is our relationship to the animal, to animals, in this particular case, crows. And one of the things I found interesting is that they kind of live in this underground shelter that had been previously occupied by a veteran of World War I and a hermit who had been very, very kind to the flocks of crows in the forest. And it raises that question of whether there was some kind of reciprocity. But I want you to talk about the use of crows that are a constant theme in the book. And at the end, I won’t spoil it, but I mean, there becomes a decision by one of them, I mean, to risk their life to save the crows that are trying to save her.

Ray Nayler: I think Corvids are fascinating. And crows, in particular, but other Corvids like ravens and rooks. One of the things that’s really interesting about them for me is that within the space that humans create, this very damaged space, urban spaces and suburban spaces and all of the spaces in which we’ve sort of invaded nature to some extent, many animals have been destroyed by that movement into nature by human beings. Crows, on the other hand, are one of the groups of animals whose numbers have increased along with humans and who seem very suited to taking advantage of our damaged liminal spaces.

I think we have a strong association with crows and negativity, right? We see their call as a sign sometimes of death, right? They’re associated with disease and war and all of these other things, but I think precisely because when humankind has gone into battle, historically crows have been there to take advantage of the food that we leave behind for them on the battlefield, right? And so, crows are creative and intelligent creatures themselves, of course. And these crows in this book are sort of an extension just of the tool use and intelligence that crows have. And crows are also an animal that has a direct weaving relationship with human beings. They’ve been with us as a symbol, probably throughout our entire history. We’ve, I think, learned a lot from them. And they learn from us. They watch us do things and imitate us. They exchange gifts with us. They remember our faces. They’ve clearly evolved alongside us for a long time.

I was on the beach with my daughter, and we were tide pooling and we were sort of standing there looking at some things. And I saw the crows come down off of the sea cliffs and start gleaning from the tide pools. And I asked the ranger what the crows were doing there because you don’t usually see crows right at the seashore. They’re usually driven away by gulls. And the ranger said, “Well, there was a student group here. There were children. It was a kindergarten group. And the crows know that when the children come through the tide pools, they’re not very careful about where they put their feet and they kill a lot of small animals and snails and things. And so, the crows watch from the forest above the beach, and they wait for children to come through the tide pools and then they go and they pick up what the children have left behind.” And I thought, that’s such a good summation of what much of the crow-human relationship has been historically. We make a mess. The crows take advantage.

But there’s also in the book, mutual care that emerges between the humans and the crows. And this is something that we see with human-animal relationships. And you see it with crows. People who treat injured birds, especially the more intelligent species like Corvids, will often find that they’ve gained a lifelong friend, right? And that bird will introduce them to other birds from their flock and soon they have a relationship with a whole group of birds. And so that thread of care that proceeds from the man who takes care of some crows and is kind to them, and then the children who come along and need help and the crows give it to them, and then later in the book, what the adults will do for the crows. All of that is for me a way of showing how care can move through species, through generations and build some kind of a system of care, right? Grow and grow, if it’s given that space to grow."

...

"Ray Nayler: You know, again, crows are an interesting species. They can be cruel. They can seem cruel to us. They certainly have these famous moments of having trials of other crows and for whatever reason deciding to kill one of their number and it’s completely unclear to us from the outside. No biologist can tell you why this happens, what has been done, because we don’t understand what their culture is and what the violation might have been. But crows show concern for one another, for the injured, for the weak, and they will protect a wounded crow. They will protect a fledgling fallen from the nest against predation. Crows will band together to drive off predators, even when those predators are not a direct threat to them. They will do it just for the sake of other crows, of other members of their group. And they risk their lives to do this. Driving a hawk off is a dangerous activity and it puts one at risk. And so, to do that as a crow, not for the sake of oneself, but for the sake of the flock, really shows the sort of mentality that exists. And I use that word in that exact sense of mentation and a sort of vision of the world or a picture of the world. In the crows’ picture of the world, it is worth risking one’s life for the other virtually at all times.

Chris Hedges: Well, in the book, they risk their lives for the children.

Ray Nayler: Yes. And I think that the implication is that in some way they’ve been able to extend this care out to the children because they have formed a relationship with one of them, Neriya, who has for many seasons been playing with them and interacting with them and building a kind of friendship with them. And so, on that foundation and on the foundation of the relationship that they had with this man before, they have a reason to extend that care to an interspecies level."

[Direct link to video:
https://www.youtube.com/watch?v=hjZ35_Rin3U

"(0:00) Intro  
(2:25) Why WWII? 
(4:21) Clash of totalitarians 
(6:13) The four characters 
(10:19) The symbology of crows 
(15:58) Karma and resurrection 
(19:46) Kropotkin’s naturalism 
(25:04) The complexity of crows
(27:53) Transgenerational communication 
(30:59) Rootlessness and evil 
(33:03) Human-animal communication 
(38:55) The myth of childhood 
(44:05) The forgotten history of WWII
(51:21) Trauma of veterans 
(52:11) Outro"]]]></description>
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<item rdf:about="https://www.theverge.com/ai-artificial-intelligence/934765/marc-andreessen-cant-explain-ais-benefits-either?commentID=36f42419-3c74-4840-af48-27adb2b55394">
    <title>Marc Andreessen can’t explain AI’s benefits, either. | The Verge</title>
    <dc:date>2026-05-21T06:09:32+00:00</dc:date>
    <link>https://www.theverge.com/ai-artificial-intelligence/934765/marc-andreessen-cant-explain-ais-benefits-either?commentID=36f42419-3c74-4840-af48-27adb2b55394</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[points to comment from "Blurft": "It's genuinely sad to see so many people, in so many different ways, expressing what really sounds like "I don't want to experience life.""]

[original short post (has links too):
https://www.theverge.com/ai-artificial-intelligence/934765/marc-andreessen-cant-explain-ais-benefits-either

"Marc Andreessen can’t explain AI’s benefits, either. Joe Rogan accidentally asked a hard question! He noted that Andreessen has said that the people who are running AI haven’t done a good job explaining AI’s benefits. He asks Andreessen to do it. Andreessen’s pitch appears to be “thinking is too hard.” Well, increasingly, I do believe thinking is too hard… for Andreessen. The rest of us — you know, normal people — are thinking just fine. [embeded: https://www.tiktok.com/@fanpowerfuljre13/video/7641675615833197854 ]"]]></description>
<dc:subject>ai artificialintelligence dehumanization human humans life living senses experience 2026 marcandreessen</dc:subject>
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<item rdf:about="https://www.theatlantic.com/ideas/2026/05/waymo-self-driving-cars/687119/">
    <title>Save the Taxi Drivers - The Atlantic</title>
    <dc:date>2026-05-11T20:12:53+00:00</dc:date>
    <link>https://www.theatlantic.com/ideas/2026/05/waymo-self-driving-cars/687119/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["People Who Don’t Like People Are Making All of Our Decisions: Robotaxis are the beginning."

[archived: https://archive.is/fBr8e ]

"In the beginning, God created Man and Man created cities. And from these cities sprang forth a service to cart Man around: the taxi. And it was good. So good that, over centuries, it barely changed. Visitors to ancient Rome could hail a cisium. In 17th-century France, they could take a fiacre. And 19th-century England had the hackney coach. Automobiles eventually replaced horse-drawn carriages, but other than that, the experience remained the same: Passengers hailed a driver who would help them load their luggage and perhaps make small talk about the city while ferrying them to their destination.

Then, in 2009, Man made the ride-share app. And it was very good. Many of the nuisances of taxis that had seemed unavoidable were eliminated overnight. Waiting in the cold with your hand in the air scanning for available cabs? Drivers refusing to take you somewhere after you’d already gotten in their vehicle? Cabs refusing to stop because of your race? Losing items, never to see them again? All problems that were gladly ushered into the past. The act of schlepping around a city was changed forever.

Ride-sharing has its own flaws: surge pricing in inclement weather, incessant rate hikes, late or canceled rides. But in all of the ways I’ve imagined improving upon the modern taxi, eliminating drivers themselves has never crossed my mind. And yet, the powerful minds of Silicon Valley and the investors who fund them are trying to do just that.

Earlier this year, Tesla, which already has a driverless-taxi service, announced that its Gigafactory in Texas would begin producing robotaxis devoid of steering wheels or pedals. Waymo, the Alphabet-owned driverless-taxi service that launched commercially in 2020, recently raised $16 billion, and plans to expand into more than 20 cities. In November, Los Angeles and San Francisco, where Waymos were already operating, started allowing the vehicles to travel on highways and to certain airports. Waymo now has its sights set on America’s taxi mecca: New York City.

The pitch for driverless taxis follows the familiar contours of many of Silicon Valley’s recent technological advances: We should all be excited about a “dream” from the future finally being realized. The thrill of inevitable progress! A safer, easier tomorrow!

Driverless taxis are the next step toward tech’s hopes for broad adoption of driverless cars in general. Uri Levine, a co-founder of Waze, predicts that Generation Beta will not drive. “A generation after that,” he told Business Insider, if you tell a young person “that you used to drive cars yourself, they will not believe you.” One of the arguments for self-driving cars is that they would be free of the human errors that lead to crashes. “It’s going to be such a great technology,” Sebastian Thrun, the roboticist and former head of Google’s self-driving project, said recently. “Think of the 1.2 million lives we lose each year (to car crashes), mostly because they’re not paying attention. Think if we could get some of those lives back.”

That number is correct. But that figure is global, and more than 90 percent of the fatalities occur in low- and middle-income countries (ones that are not part of Waymo’s or Tesla’s expansion plans). Trade organizations such as the Autonomous Vehicle Industry Association, which advocates for “the safe and timely deployment of autonomous driving technology,” insist that driverless cars will save lives. But groups such as the Union of Concerned Scientists are more skeptical, pointing out that “studies have shown that automated vehicles are less able to detect people of color and children.” They also worry that the cars could “displace millions of people employed as drivers, negatively impact public transportation funding, and perpetuate the current transportation system’s injustices.”

More certain than safety are profits. When companies talk about safety, it’s not just because they care about people, but because they want to sell their product. Self-driving cars are projected to be an $87 billion industry by 2030. And the robotic “passenger economy,” which includes driverless taxis and robot deliveries, could generate as much as $7 trillion by 2050.

Chances are slim that the average American will benefit much financially from any of that money. But we will lose something, as Big Tech yet again destroys human interaction and calls it “convenience.”

Most of us live in silos, clustered together with people whose jobs, educations, incomes, languages, and faiths are similar to or the same as our own. We have few occasions to brush against other ways of living, few ways to interact with people of different backgrounds. These moments are meaningful and rare, and the taxi cab is one place where they regularly happen.

Every new city that I visit comes with a personalized introduction from a taxi driver. Like the guy who used to do stunts in Hollywood and now has to pick up shifts driving cabs who regaled me with tales of stars and action movies in a more flush time in Los Angeles. Or the 60-something Navy vet who took up driving after his restaurants closed during the pandemic. He drove me to the airport in Pittsburgh and told me about having recently connected with a son he never knew he had, who’d found him on Ancestry.com. Or the young driver from Pakistan who was nervously preparing for his upcoming wedding. He got some free advice, as well as a nice tip.

Many of these drivers are immigrants. Many are people whom the economy has left behind—people who started driving to supplement day jobs and struggling businesses, or because they’re juggling caregiving responsibilities. Perhaps, Big Tech thinks that riders won’t miss them when they’re gone. Drivers can be annoying. They can talk too much. They can play music you don’t like. But they can also be generous and kind and surprising. Human interaction, imperfect as it is, is what makes us human.

And maybe that’s the problem for the titans of Silicon Valley. Compared with robots, humans take a lot of effort. “I cannot imagine having gone through figuring out how to raise a newborn without ChatGPT,” Sam Altman, the CEO of OpenAI, said recently. Artisan, an AI start-up, advertises its services with the explicit slogan “Stop Hiring Humans.” We are living in the ultimate revenge of the nerds, driven by a crew of socially awkward tech bros who won’t stop until the society that they never quite fit into is obliterated.

Do we want these people dictating profound changes in our society? Technology advances, in part, because a small number of entrepreneurs or scientists get really hyped about something, and another small number of investors gets even more hyped about the massive financial opportunities that development represents. But the rest of us do have a say: We have a choice as to whether we want to adopt that technology or not. We can consider our preferences, and the long-term societal implications. We can resist the old-fashioned corporate greed that gets wrapped in the language of pro-humanistic societal advancement and care.

For two decades, I have watched us blindly fall for one sales pitch after another. Every app and advancement comes shrouded in promises of “progress” and “connectivity” and “convenience.” And in many early cases—such as the invention of ride-sharing apps—Silicon Valley truly did deliver a better mousetrap. But we’re getting diminishing returns. We are living in Silicon Valley’s future now, and we are lonelier, more anxious, and more polarized than ever before. Are the mousetraps better? Safer? Who knows. But the mice inside are miserable."]]></description>
<dc:subject>robotaxis waymo xochilgonzalez automation taxis 2026 ai artificialintelligence siliconvalley uber ridesharing tesla avs safety profit profits cities samaltman openai technology technofascism misery greed society care humanism humans human google nyc losangeles sanfrancisco surgepricing</dc:subject>
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<item rdf:about="https://emergencemagazine.org/op_ed/ai-spiritual-life/">
    <title>AI &amp; Spiritual Life – Llewellyn Vaughan-Lee</title>
    <dc:date>2026-05-11T00:23:42+00:00</dc:date>
    <link>https://emergencemagazine.org/op_ed/ai-spiritual-life/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Author and Sufi teacher Llewellyn Vaughan-Lee cautions against stumbling into a future where artificial intelligence only further distances us from what we can feel with our senses and our soul."

...

"While AI is already profoundly changing our realities, can it really help us with the shift in consciousness we urgently need to restore our relationship with the living world, asks author and Sufi teacher Llewellyn Vaughan-Lee.

...


"It can be tempting to try and use AI to solve deeper human conundrums of the kind only spiritual wisdom has ever addressed. But, from a spiritual perspective, the wisdom we need always comes from our innermost selves. In this op-ed, author and Sufi teacher Llewellyn Vaughan-Lee shows us how AI is inherently disconnected from the essence of life, filling the mind with an endless regurgitation of ideas and images, while spiritual life seeks to transcend the mind to access a state of pure awareness. AI is already transforming our realities, but will these changes truly help us with the shift in consciousness we urgently need to bring our civilization back into relationship with the living world? Beyond the distraction of AI, Llewellyn points to another story woven from love that is waiting to be born."]]></description>
<dc:subject>ai spirituality artificialintelligence llewellynvaughn-lee 2026 senses soul humanism human humans life livign howwelive consciousness sufi</dc:subject>
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<item rdf:about="https://www.frontporchrepublic.com/2026/05/why-ai-will-not-replace-human-love/">
    <title>Why AI Will Not Replace Human Love - Front Porch Republic</title>
    <dc:date>2026-05-07T20:36:58+00:00</dc:date>
    <link>https://www.frontporchrepublic.com/2026/05/why-ai-will-not-replace-human-love/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["“Relationships” between human beings and machines are not real relationships because machines cannot relate to the experience of living a human life."

...

"“It is not good for man to be alone.” This is the only time in pre-Fall Eden when God calls some part of his creation anything other than “good” or “very good.” So God brings Adam all the creatures in Eden to name, but none of them are suitable for him because they are not like him, bearing the image of God. When Adam awakens in Genesis 2 and finds himself no longer alone, he recognizes that he and the woman are the same kind of creature and says, “This is now bone of my bone, and flesh of my flesh.” Today, however, people are responding to the not goodness of being alone by seeking companions who have neither bones nor flesh.

It is not news that modern people often feel alone and misunderstood. A 2025 survey by the American Psychological Association revealed that over half of American adults report feeling “isolated, left out, or lacking companionship.” In the age of consumerism and instant gratification, the time, vulnerability, and risk of loss necessary to develop meaningful human relationships can seem like more trouble than it is worth. But people still want and need affection and affirmation, and some consider talking to an AI companion a valid alternative. Many users, like Blake in this New York Times interview, turned to AI while feeling isolated because their spouses were working long hours or experiencing mental health issues. They confided their feelings of loneliness to the AI companion and received immediate and constant affirmation. The companions talked to them during their drive to work, engaged in erotic conversations, and comforted them when grieving family members. Some companions even proposed. But can such interactions ever be a substitute for human love?

“Relationships” between human beings and machines are not real relationships because machines cannot relate to the experience of living a human life. They cannot “rejoice with those who rejoice and weep with those who weep” (Romans 12:15); the best they can do is imitate ways they have seen humans sympathize with each other on the internet. When an AI companion tells its user that they are justified in wanting to commit suicide, or when “Serina” tells Blake it wants him to be happy, these affirmations ring hollow because the AI is trained to be endlessly validating in order to keep the user engaged. And when a person turns to an AI for validation, the other in the “relationship” is a sycophantic vending machine, and the affirmation they receive is just another internet commodity to consume.

In his essay “Love,” Josef Pieper says that when we love someone we are essentially affirming their being, saying, as God did in the Garden, “It is good that you exist; How wonderful that you are!” God is able to do this for human beings most fully because he is the source of our being and because he knows us most fully. When human beings say to each other, “It is good that you exist,” we affirm that our creation has meaning, and that this meaningful creation means we are worthy of love, despite the corruptions of sin. AI companions cannot do this. An AI does not “know” anything; it only copies information from the internet and follows probabilistic patterns of human behavior. It cannot love human beings, besides the fact that it has no emotions, because it cannot understand what it means to be and to affirm the being of another.

Unlike the loving concern of a true companion, the affirmation an AI gives its user is indiscriminate. An AI chatbot’s total affirmation does not challenge the user to become a better person but instead makes the user more selfish by bolstering their ego. Rather than “iron sharpening iron” (Proverbs 27:17) as human companions ought, the AI encourages the user’s hubris and self-absorption. The “relationship” between an AI and a user is not reciprocal because the user cannot return the AI’s affection by getting to know the particularities of its being and wondering at their unique being, as human companions do. Because it lacks being, an AI will fundamentally fail at the two most important biblical descriptions of love. It cannot be patient, kind, and humble, and it certainly cannot rejoice with the truth (1 Corinthians 13:4-6). And, having no life to lay down, it cannot lay down its life for its brother (John 15:13).

In a recent interview with The New Yorker, Jerry Meng, founder of the AI companion app Kindroid, referenced Genesis 2. “We build these things in our image. It’s, like, from Adam’s rib we made Eve. From humans, we made these AIs,” he said. But both Adam and Eve are made in the image of God, not Eve in the image of Adam. If Meng is correctly representing Kindroid’s mission, then they are not really trying to create “suitable companions” for themselves; they are playing God, creating “in our image,” and whatever companionship a person could receive from an AI is no better than the service of a lowly golem to a hungry god. When Adam says of Eve, “This is now bone of my bone, and flesh of my flesh,” he is affirming her existence and saying that they are the same kind of creature, created and called good by the same God, equal in dignity. At bottom, to love another person and say that their existence is good is to recognize the image of God in them. An AI, being nothing more than a bunch of code, does not have the image of God and therefore cannot recognize it in others."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=h9dgeM_KuB8">
    <title>You're the one who isn't conscious - YouTube</title>
    <dc:date>2026-05-05T17:40:37+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=h9dgeM_KuB8</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["One too many hits on the AI pipe amirite?

The Matter With Things by Iain McGilchrist https://amzn.to/4taEvgt

Sources:

Main essay: https://unherd.com/2026/05/is-ai-the-next-phase-of-evolution/ (note however that they edited out the part with his restless foot and him falling in love, archive here: https://archive.ph/HKNEz )

https://writings.stephenwolfram.com/2024/03/can-ai-solve-science/

https://thebeautifultruth.org/life/psychology/iain-mcgilchrist-brains-hemispheres/

https://www.markvernon.com/nice-and-easy-does-it-thoughts-on-zenos-paradoxes "]]></description>
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<item rdf:about="https://open.spotify.com/episode/11zlpahmklfgr8YOUrtLnY">
    <title>Sara Hendren: Who Is the Built World Actually Built For? - Art of Inquiry | Podcast on Spotify</title>
    <dc:date>2026-05-05T14:11:09+00:00</dc:date>
    <link>https://open.spotify.com/episode/11zlpahmklfgr8YOUrtLnY</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Sara Hendren didn't start out in engineering. She started as a visual artist, then moved into cultural history, studying objects, artifacts, and what they say about the world that made them. Then life brought her into pediatric spaces filled with a new kind of object: gadgets and tools designed for a child's body, yes, but also doing quiet therapeutic work, covered in butterflies and bugs, useful and expressive all at once. She found herself asking: what is an object broadcasting beyond its user? What does it mean that eyeglasses get sold as fashion while hearing aids are hidden away as clinical? That was the moment everything snapped together, her training in the history of artifacts, the politics of disability, and the material culture of prosthetics all converging at once. In this free-flowing conversation, Sara walks us through the space between mechanical design and design for expression, why the logical and meticulous side of making art and the creative side of meaningful engineering are really the same instinct. As the world asks more and more from its engineers, Sara brings it all back to a question that feels more urgent than ever: can a designed object change not just how we move through the world, but how we see it?"

[via:
https://ablerism.micro.blog/2026/04/29/i-had-fun-speaking-on.html

"I had fun speaking on the Art of Inquiry, a podcast created by two Northeastern engineering students interested in the arts and humanities. My strange career path, my mentor Krzysztof Wodiczko introducing me to interrogative design, raising a child with Down syndrome, studio + lab culture, more."]]]></description>
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<item rdf:about="https://mbattles.micro.blog/2026/04/21/iris-murdoch-our-ability-to.html">
    <title>Matthew Battles</title>
    <dc:date>2026-04-22T03:59:37+00:00</dc:date>
    <link>https://mbattles.micro.blog/2026/04/21/iris-murdoch-our-ability-to.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Iris Murdoch: “Our ability to act well ‘when the time comes’ depends partly, perhaps largely, upon the quality of our habitual objects of attention.”

Beyond cognitive surrender, I wonder about a kind of moral surrender in turning over to chatbots innumerable tiny, everyday moments of discernment"]]></description>
<dc:subject>matthewbattles irismurdoch 2026 ai artificialintelligence discernment criticalthinking chatbots morality moralsurrender human humans humanism humanity cognition cognitivesurrender consciousness</dc:subject>
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<item rdf:about="https://psyche.co/ideas/well-soon-find-out-what-is-truly-special-about-human-writing">
    <title>We’ll soon find out what is truly special about human writing | Psyche Ideas</title>
    <dc:date>2026-04-21T06:25:34+00:00</dc:date>
    <link>https://psyche.co/ideas/well-soon-find-out-what-is-truly-special-about-human-writing</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["AI can take over many writing tasks. But there is something irreplaceable about a text with an author standing behind it"

...

"In the mid-15th century, when Johannes Gutenberg began experimenting with movable type, the scribes who had spent their lives copying manuscripts by hand could not have known they were witnessing the end of their profession. The texts maintained a deceptive continuity, circulating the same liturgies and legal canons that had always been reproduced, possibly camouflaging the massive shift that was occurring in the mechanics of cultural production. Whether the scribes saw beyond the unchanged content to the upheaval in its origin, who can say; but we, looking back, can see what they couldn’t: that the revolution was invisible in the output – it lived entirely in the means.

Nearly six centuries later, we find ourselves at another such juncture. Large language models (LLMs) can produce prose that is, by most functional measures, indistinguishable from competent human writing. The question that might eventually have come to haunt the scribes of the 15th century – what happens to us when machines can do what we do? – has resurfaced with some vengeance. What happens to writing when the production of prose no longer guarantees the presence of a mind behind what is written?

The answer, if there is one, will possibly be found in what writing has always asked of the person who does it: a willingness to stand behind words, to mean them, and to accept the consequences of having claimed to have written them.

Writing has always been understood as a trace of human thought; when we read, we assume that behind the words lies a consciousness that selected them, a mind that deliberated over their arrangement, a person who stands accountable for their claims. This assumption is so deeply embedded in literate culture that we rarely articulate it – it is simply what writing is. Generative AI disrupts this assumption, producing text that has no author in any meaningful sense, no one who meant it, no one who can be held responsible for it, and no one who was changed by the act of composing it. The words exist, but the covenant that once connected writer to reader has been severed.

The professional consequences of this severance are already visible. Journalism, criticism and the broader ecosystem of writing-for-pay have already been contracting for two decades, squeezed by the ruthless logic of attention economics. Generative AI arrives at this moment as an accelerant, further breaking down the transaction that once sustained writing as labour – time exchanged for text exchanged for money.

Writing has weathered previous technological upheavals but, while the history is instructive, it is not reassuring in the way some of us might hope because the threat this time is of a different kind.

The printing press didn’t destroy writing, but democratised its distribution, making books cheap and abundant, creating new publics and new genres. The intimate relationship between scribe and text, the sense that each manuscript was a unique artefact bearing the marks of its maker, gave way to something less personal.

Up until the late 19th century, handwriting was the dominant form of creative literary expression. This changed in the 1870s, when the first commercial typewriters came to market. Where handwriting had long been understood as an extension of the body, a kind of graphological fingerprint, the typed page was uniform, mechanical, depersonalised. Writers like Henry James and Mark Twain, who were among the first to compose on typewriters, reported that the machine changed not just how their prose looked but how it felt to produce it. The clatter of keys imposed a different rhythm and a different relationship to revision. Something was lost; something else was gained.

The word processor, and later the networked computer, accelerated this logic. The ease of editing made prose more fluid, more provisional, and the internet dissolved the gatekeeping structures that had once controlled publication. Anyone could write and publish, resulting in an explosion of text. Blogs, comments, social media posts, emails – by the early 2000s, written language was being produced on a scale unprecedented in human history. Writing became ubiquitous, ordinary and, in many of its manifestations, sadly disposable.

Each of these transitions was accompanied by predictions of catastrophe and claims of liberation, and each changed writing without eliminating it. The lesson that triumphalists like to draw is one of resilience, that writing adapts and survives, and finds new purposes as old ones become obsolete.

But generative AI represents a rupture of a different order, because, where previous technologies changed how writing was produced or distributed, LLMs change what writing is, or, more precisely, what it can be assumed to be. When a reader encounters a text, they can no longer take for granted that a human being composed it – as long as LLMs exist, there will always be doubt as to whether a piece was entirely written by a human.

The implications ramify in unexpected directions. Academic writing, which depends on the assumption that authors have actually done the thinking their papers represent, faces a crisis of verification. Legal documents, contracts and medical records, genres where accountability is essential, become newly uncertain. Even personal correspondence, the most intimate form of writing, is shadowed by doubt. Did my friend write this message, or did they prompt a machine to write it for them?

This contamination of doubt has spread quickly, most notably online, as the internet, once imagined as a vast library of human knowledge, is filling with synthetic text. Search results, product reviews, news aggregators and social media feeds are increasingly populated by machine-generated content designed to capture attention or manipulate behaviour. It’s harder than ever to identify trustworthy content.

But the question of writing’s future cannot be answered by cataloguing losses. If writing is to survive as something more than a nostalgic practice, it must find a new basis for its value. When it can now be almost entirely simulated by machines, what remains?

The answer is probably not in the properties of text but in the nature of the relationship that text enables. Human writing is only partly concerned with the production of words; more essential to its essence is the assumption of responsibility for those words. When a person writes, they are committing themselves, something a language model cannot do. They are saying, in effect: ‘I stand behind this; I am willing to be held accountable for the attempt.’

This dimension of writing, what we might consider its testimonial function, has always been present, but it has been obscured by more practical concerns. We valued writing for its usefulness, like how it conveyed information, made arguments, entertained, and persuaded. These functions can now be performed by machines with considerable competence, but what machines cannot do is bear witness or stake a claim grounded in lived experience and personal judgment. Large language models cannot enter into the implicit contract that says: here is a mind engaging with a problem, here is a person who cares about getting it right.

In an environment saturated with synthetic text, this testimonial function becomes newly precious. Readers may stop asking whether a piece is well written and begin asking who wrote it, under what conditions, and why they should be trusted. Evidence of human deliberation will not take a single form, but may reside in the traces of process that machines tend to smooth away: in the presence of hesitation, idiosyncrasy, revision and judgment made under constraint. Imperfection itself might acquire a different valence. Even forms long thought obsolete, such as handwritten notes or materially specific modes of composition, may regain appeal as visible reminders that a particular person was present at the act of writing. Essentially, the criteria for valuable writing might shift to provenance, from fluency to accountability, and writing that matters will be writing that can still function as evidence of human deliberation – work that cannot be faked because it carries the marks of genuine thought.

The transition will be messy, and many forms of writing will not survive it. But writing that depends on trust and the willingness to be present to a reader – work grounded in first-hand experience or attributed to an author with a hard-earned reputation – well, this may find itself valued in ways it has not been for decades.

The future of writing may look less like the frictionless content economy of the recent past and more like the older, slower forms of correspondence and publication that preceded it. Letters, essays, criticism, investigative journalism, genres where the identity of the writer matters, where readers seek out particular voices and measure what is written against what has been written before. To hold a writer to account, in this sense, is not simply to agree or disagree, but to respond, to challenge, to cite, to remember and, when necessary, to withdraw trust. Such forms cannot be automated without losing what makes them valuable, because they are, by their nature, resistant to scale. We might think of this moment, nearly six decades since the theorist and critic Roland Barthes proclaimed the death of the author, as a moment of revival, as the rebirth of the author.

Whether such writing can sustain itself economically is another question. Writers have always struggled to make a living, and the coming years will intensify that struggle. But the deeper question is not whether writers will be paid – though that is, of course, vitally important – but whether writing will continue to mean something, and whether the act of composing prose will still carry the weight of human intention.

Real, human writing may become rarer and more deliberate – more visibly marked by the presence of the person behind it. It might slow down, retreat from the platforms that have commodified it, and find refuge in spaces where trust can still be built between writer and reader. It may take place in settings and forms that reward patience rather than immediacy, where words are written with an awareness of who will read them and remembered for having been read. It might become more like it was before the age of mass media – a practice defined by the quality of attention it embodies, rather than volume or reach, gathering value through continuity and recognition rather than constant circulation or amplification.

The scribes of Gutenberg’s time could not have imagined the world that movable type would create, and we are no better positioned to foresee what lies ahead. But if writing survives this rupture, it will be because it offers something that no machine can replicate: the irreducible fact of a human being, thinking in public, willing to be known by their words."]]></description>
<dc:subject>writing howwerwrite jameso'sullivan 2026 ai artificialintelligence generativeai genai human humanism language communication stories storytelling literature technology media rolandbarthes llms publishing henryjames marktwain gutenberg history change wordprocessing chatbots howwewrite gutenberh print printing printingpress</dc:subject>
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<item rdf:about="https://aeon.co/essays/you-know-what-consciousness-is-you-live-in-soul-land">
    <title>You know what consciousness is: you live in soul land | Aeon Essays</title>
    <dc:date>2026-04-18T05:58:01+00:00</dc:date>
    <link>https://aeon.co/essays/you-know-what-consciousness-is-you-live-in-soul-land</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Humans weren’t given souls by God or genes. We made them ourselves with language – turning sentience into something sacred"]]></description>
<dc:subject>language soul god consciousness nicholashumphrey 2026 anatolefrance philosophy metaphysics neuroscience descartes charlesdarwin denisdiderot culture human humans experience davidchalmers colinmcginn sentience keithward danieldennett galenstrawson nature art picasso franciscrick thomasnagel carljung jung diderot wassilykandinsky darwin</dc:subject>
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<item rdf:about="https://jeppestricker.substack.com/p/the-new-khan-ted-institute-reimagining">
    <title>The New Khan TED Institute: Reimagining Higher Education Without It</title>
    <dc:date>2026-04-18T05:32:40+00:00</dc:date>
    <link>https://jeppestricker.substack.com/p/the-new-khan-ted-institute-reimagining</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The narrative of the uniquely human

The announcement further emphasizes the development of “uniquely human skills” and “durable soft skills.” This type of framing has become ubiquitous in discussions of generative AI and education, and it deserves a comment in this context as well.

When we talk about “uniquely human skills” in the context of generative AI, we are drawing a line - at least implicitly. On one side sits the analytical, the technical, and the knowledge-intensive - territory we are implicitly ceding to machines. On the other side sits the interpersonal, the communicative, and the intangible - the domain we are reserving for humans.

But this division is neither innocent nor inevitable. It reflects a particular view of what generative AI is and what humans are for, one that accepts a future in which human value is defined by what machines cannot yet do. It asks education to prepare people for that diminished role.

I don’t think this is what education should be doing, and I don’t think the people making these announcements have thought carefully enough about what they’re conceding - if they care at all, of course.

The future of learning in an AI-transformed world is genuinely uncertain, and anyone who claims to have it figured out - especially those who stand to profit from their particular vision - should be viewed with healthy skepticism.

The Khan TED Institute may actually produce useful things. Who knows. But the framing of this initiative, with its casual exclusion of higher education from a conversation about its own future, tells us something important about how educational futures are being imagined and by whom.

We should probably pay attention to that."]]></description>
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<item rdf:about="https://naoise.substack.com/p/ai-and-being-a-writer">
    <title>AI and 'being a writer' - by Naoise Dolan - Naois content</title>
    <dc:date>2026-04-14T04:52:30+00:00</dc:date>
    <link>https://naoise.substack.com/p/ai-and-being-a-writer</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I have precisely one idea to contribute to the current discursive maelstrom on AI quote-unquote authors: this isn’t a brand new isolated thing. Rather it’s the latest expression of a phenomenon as old as the author-figure: people wanting to be a writer rather than wanting to write.

Here’s the context, if you’re lucky enough to have missed it. (My sincere apologies for terminating your good fortune.) A horror novel, Shy Girl by Mia Ballard, has just been pulled after the author was accused of using AI to write it. Many more people have now heard of the book than had on the merits of its content. It only sold 1,800 copies since its release last autumn, and it took a Reddit user pointing out telltale signs of an unholy robot hand in the matter for anyone to become suspicious. Aside from anything else, this tells us the publisher mustn’t have given the book much of a marketing push. If it were going to be what’s referred to as a ‘big book’, the author would have been eviscerated by a slew of advance readers waving their proof copies before the hardbacks even hit the shelves.

Some people will object to my calling this person an author without scare quotes. To be clear, I mean the cultural signifier of ‘author’, not the narrower and more literal meaning of someone who has created a manuscript and published it. The author-figure has never primarily been about actually writing books, so we shouldn’t be surprised when people seek shortcuts to brandishing the label. (Nor, naturally, should we regard their miserable gruel as art.)

*

The author-figure

Foucault had this to say on the author-figure at a 1970 conference in New York: ‘L’auteur est … la figure idéologique par laquelle on conjure la prolifération du sens’ (The author is … the ideological figure by which we ward off the proliferation of meaning). He historicises the individual author as a modern invention. The idea of one person as the creator of a literary work, and the consequent thought that they particularly should own the copyright, is by no means a universal given. Irish oral literary culture was deeply collectivist for centuries. It’s really when things start to be written down, and when money starts being made off them and when property rights start occasioning protection, that societies start invoking the author-figure.

With this mythology of the author comes a range of associations that have little to do with their actual experience of writing the work. Lord Byron’s swarthy brow and labyrinthine romantic entanglements — not to mention the fact that he was literally a lord — fuelled his image as a glamorous train wreck, leaving little room to imagine him punctiliously crossing out one iamb, finding another, deciding the first was better after all. Brendan Behan’s alcoholism gets lionised in a way that is already awful in itself, but it’s also an instance of something other than writing becoming metonymic of authorness. Behan played this up — ‘I’m a drinker with a writing problem’, he supposedly said — because that’s what you do when you’re Irish and in a terrible situation beyond your control: throw humour at it. Neither case is as simple as the life distracting from the work; rather, in the eyes of people doing the romanticising, the wild and sordid exploits of these men were somehow essential to their being a writer. Dark deeds get excused this way: Norman Mailer was, in this popular conception, being a writer when he stabbed his wife.

With James Baldwin and Toni Morrison, you see being a writer overcloud the work in the disconnect between people’s idea of their prose and the actual sentences they wrote. It’s especially bizarre with Morrison: everyone, including Obama, calls her ‘lyrical’. Like … sometimes? Morrison can do anything she wants stylistically; it varies by character and even within character. ‘Lyrical’ seems more concerned with how Black women should supposedly write than with Morrison’s actual words.

All that to say: we use the author-figure to stand for lots of things, and ‘someone who wrote a lot of sentences and then edited them until the result was publishable’ can often be far down the list.

*

Shortcut-seeking

Which brings me to why people want to be a writer without actually wanting to write.

If what they want is the social positioning attached to the author-figure, then it’s entirely rational that they would try to skip the writing bit.

I’m pretty much the opposite kind of person: I like to write, and I dislike being dealt with as a writer. Sometimes after meeting me, people well-meaningly go and buy my books. I appreciate the intention of the gesture, but I always feel a bit embarrassed by it. To me, the novels are a record of my technical restrictions when I wrote them: I can see on every page where I’d hit the limits of my abilities at the time. I only ever intended them as my early apprentice work, so it’s disconcerting to have them be treated as a permanent announcement of what I can do. Obviously it is not that deep for most people; they’re not reading the novels to assess my capacities as a prose stylist; they just want to take an interest in something I once did — but that’s kind of my point. For me, the books are not a fundamental expression of who I am; they’re stories I made up about fake people in order to get better at writing sentences. That’s not to say they were unimportant to me; getting better at writing sentences is a priority of mine, I’ll have you know. But I feel misunderstood in why the books mattered when it’s seen through the being a writer lens. I don’t think the novels contain my soul, if I have one (bold assumption).

I know a lot of writers with a similar relationship to their work: it’s the best they could do at the time, now they’re doing something else, and whatever they’re currently working on is what interests them most. Some of them teach on creative writing programmes, and complain about the inverse archetype: students who want to be perceived as a writer without being all that fascinated by the actual writing bit.

People wanting the vibe of something rather than engaging with its actual substance is as old as time itself. Sometimes the dynamic this produces has been exploitative — think The Mikado, think 19th-century slumming parties, think the British Museum holding Egyptian human remains hostage while prating about how really quite advanced those pyramid-builders were. (Indeed they were, compared to the country that invented concentration camps and still hoards the Egyptians’ teeth.)

But sometimes it’s neutral or only hurts the vibes-seeker themselves. No one else is harmed when people say they want to learn a musical instrument and never do, or when they keep untouched doorstoppers on their bookshelves for years, or even when they fail to imagine others complexly in situations where there’s no power imbalance. The assumption that being a writer is central to my identity is a largely unfounded projection, but it’s not one that hurts me; people can be wrong about me all they want as long as they do it far away from me.

Where the drive to be a writer stands to hurt the literary ecosystem, I think, is that it doesn’t reliably produce keen readers. To their credit, some creative writing programmes do foster this. I was pleased to hear that they do at Holy Cross, Massachusetts, where I went to give a craft talk and the annual Callahan reading. The lecturers I spoke to there said they integrate as much reading as they can into the creative writing syllabus. That’s how to do it, I think. Teaching someone to read like a writer gives them far more tools to keep improving on their own than immediate feedback on their work does. To this day, I protect daily reading above daily writing in my routine; I don’t think writing improves through sheer repetition, so it’s important to me to keep putting new things into my brain.

Reading is, however, less attractive to people who want to be a writer as opposed to being reciprocally part of a literary community. That’s probably why there’s such demand for MFA places without a corresponding rise in book sales.

I would analogise it to people who think they can somehow learn Irish without reading it, listening to it or attempting to communicate through it. When people ask me how to improve their Irish and I suggest doing these things, I often get essentially ‘Nah, I’ll stick with Duolingo’ back. (‘Whatever works for you’, I say, because you’ve got to say something, and it can’t be construable as elitist or it’ll be your fault if they never learn.)

There’s a strange asymmetry to both situations. People seek an individual plaudit from something that is fundamentally collective, in a way that is not just bad or neoliberal or whatever — I’m not particularly interested in moralising here — but that simply doesn’t get them the result they want. Purely selfishly, assuming skill acquisition is the only goal: no-one becomes a good Irish-speaker without consuming a lot of Irish, and no-one becomes a good novelist without consuming a lot of novels. Doing these things doesn’t necessarily make one a better person, but it does mean one has shown sustained attention to matters outside oneself that a purely atomised ‘I want to learn Irish’/‘I want to be a writer’ doesn’t prompt. You need at minimum to follow the thought to: ‘Therefore I will study the output of people who have already achieved this’. This is something I like about writing and about Irish. They both punish relentless self-obsession — again, leaving morality out of it entirely: the Irish will be bad, the novel will be bad — and that’s not a given in our sad modern fishbowl.

*

What does all this mean for AI ‘novels’?

I don’t feel artistically threatened by people who rely on creepy robot output. What I do worry about is that the ongoing loss of readers will make us collectively unable to distinguish the chaff from the good stuff. AI may well contribute to that: famously it’s easier to get through university without reading now.

I can offer no solution more modest or practical than to stop making everything in life about individual achievement, which probably requires the full dismantling of capitalism. Happy Wednesday."]]></description>
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<item rdf:about="https://gilest.org/notes/2026/human-ai/">
    <title>gilest.org: AI and the human voice</title>
    <dc:date>2026-04-11T06:32:31+00:00</dc:date>
    <link>https://gilest.org/notes/2026/human-ai/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["only humans can do subtle poetry"]]></description>
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<item rdf:about="http://davidgriesing.com/2022/06/13/a-deeper-sense-of-place-is-like-an-anchor-in-turbulent-times/">
    <title>A Deeper Sense of Place is Like an Anchor in Turbulent Times | David Griesing | Work Life Reward Author | Philadelphia</title>
    <dc:date>2026-04-11T06:30:21+00:00</dc:date>
    <link>http://davidgriesing.com/2022/06/13/a-deeper-sense-of-place-is-like-an-anchor-in-turbulent-times/</link>
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    <title>The Landscapes Inside Us | Robert Macfarlane | The New York Review of Books</title>
    <dc:date>2026-04-11T05:39:08+00:00</dc:date>
    <link>https://www.nybooks.com/articles/2021/07/01/wayfinding-landscapes-inside-us/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Our navigational ability as a species is closely connected to our ability to tell stories about ourselves that unfold both backward and forward in time."

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

"Reviewed:

Wayfinding: The Science and Mystery of How Humans Navigate the World, by M.R. O’Connor
St. Martin’s, 354 pp., $29.99

From Here to There: The Art and Science of Finding and Losing Our Way, by Michael Bond
Belknap Press/ Harvard University Press, 288 pp., $29.95; $17.95 (paper; to be published in August)

Nature Shock: Getting Lost in America, by Jon T. Coleman
Yale University Press, 329 pp., $30.00

It is a little-known fact that limpets are brilliant navigators. Renowned for their ability to hold fast, they are surprisingly mobile. When submerged by the incoming tide, limpets set out on a slow journey across the intertidal boulders of their habitat. They move using a single muscular foot, rather as snails do, and deploy a rough tongue-like organ, known as a radula, to scrape the algae and young seaweed they consume off the rock surface. Once they have finished a foraging journey, each of these eyeless monopods then navigates back across the boulder to its “home,” a site on the boulder’s surface where it has rotated its shell back and forth repeatedly, such that it has incised an outline of itself into the rock. There it securely settles into its groove, ready to endure another cycle of hammering waves and pecking gulls.

Animal navigation is rich with such miracles and puzzles. “The greatest migration on earth belongs to the Arctic tern,” M.R. O’Connor writes in Wayfinding, “a four-ounce argonaut that travels each year from Greenland to Antarctica and back again, a distance of some forty-four thousand miles.” Meanwhile, every twenty-four hours, billions of tons of biomass in the form of plankton undertake what O’Connor calls “an intentional vertical migration, rising to the surface of the ocean at twilight and descending at sunrise.” Bees, O’Connor notes, will meander out on long nectar-hunting trips, moving haphazardly from bloom to bloom, but when their work is done they will fly the shortest route possible back to the hive: the “beeline.” This remarkable spatial calculation is achieved despite bees being almost blind by human standards and having brains that weigh less than a milligram and contain fewer than a million neurons. Back at the hive they engage in what is known as the “waggle dance,” which appears to be a choreographic means of communicating complex wayfinding information to fellow bees.

The science of creaturely navigation is a contested research area, but as O’Connor reports, it is widely thought that many animals have what is called a “bio-compass” that allows them to use the Earth’s magnetic field to find their way. Magnetite has been found in the brains of mole rats, the upper beaks of homing pigeons, and the olfactory cells of rainbow trout. Live carp floating in tubs at fish markets tend to align themselves along a north–south axis. Red foxes mostly pounce on mice in a northeasterly direction. Dog owners, take note: your dog may well swing round to face north–south when it crouches to relieve itself.

Humans don’t possess inbuilt bio-compasses, but we do have something arguably more powerful: storytelling. Our remarkable navigational ability as a species is closely connected to our ability to tell stories about ourselves that unfold both backward and forward in time. For some evolutionary psychologists, this capacity for “autonoeisis”—what O’Connor describes as “the capacity to be aware of one’s own existence as an entity in time”—is what made us such good hunters. Faced with the tracks left by a prey animal, early humans were able to imagine beyond the immediately visible, reading those signs for what they might foretell as well as what they recorded: *This deer’s prints show it to be wounded…We are driving this herd of bison into a box canyon, where they will be trapped…*We excelled at tracking because we could generate what Michael Bond, in From Here to There: The Art and Science of Finding and Losing Our Way, calls “mental representations of the outside world that we can use to get around and orientate ourselves.”

“If we opened people up, we would find landscapes,” Agnès Varda observes in The Beaches of Agnès (2008), the autobiographical film she made when she was about to turn eighty, which tells a version of her life through the places she loved, among them the River Seine and the Belgian coastline. As metaphor, this is a gothic proposition: that we internalize certain terrains so fully they become part of us, visible to others only when the surgeon’s scalpel or the pathologist’s bone-saw begins its excavatory work. As physiology, it seems nonsense. Over the past half-century, however, neuroscientists have made a series of remarkable discoveries about the ways human brains perceive, process, and store our passage through space.

In 1971, Bond writes, John O’Keefe and Jonathan Dostrovsky isolated a new type of nerve cell in the brains of rats. These “place cells”—found in and around the hippocampus, the seahorse-shaped structure that sits deep in the temporal lobe of the vertebrate brain—seemed to be sensitive to where a rat was in its environment, and to be activated in certain locations or when facing in a particular direction. Further research identified different types of place cells, each with a specialty. There are “head-direction cells” that detect which way you’re facing, for instance, and “boundary cells” that spark up when you are a certain distance from a wall or an edge, like the warning sensors that beep when you’re about to reverse your car into a fire hydrant.

It is now thought that the human hippocampus—which also contains place cells—not only responds in real time to external cues, such as landmarks or thresholds, but also creates and stores cognitive maps of places and routes between them, thereby enabling navigation as well as orientation. Memory is deeply and mysteriously involved in this work; these cognitive maps are able to retain feelings of recognition and association, and are retrievable even when one is not in the place where they were originally made. This is what prevents us from having to renavigate familiar places, guessing our way from kitchen to lounge each time we make that brief journey in our own homes. This is what allows me, during sleepless nights, to mind-walk my way along a chain of remembered paths from the foothills to the fell-top of a given mountain in the Lake District.

Both Bond and O’Connor trace the art of navigation back to the first human wayfinders, those groups of hunter-gatherer Homo sapiens who migrated out of Africa perhaps as long as 270,000 years ago, gradually spreading to live on every continent on the planet—as well as at sea and in space—adapting to new environments as they went, and over millennia developing sophisticated means of wayfinding in such disorienting environments as tundra, desert, ice cap, and ocean. “For the majority of our species’ existence,” notes O’Connor, “we traversed the earth using the landscape itself as a guide.” “We are explorers to the bone,” writes Bond, “and our spatial abilities—which, believe it or not, we still possess, despite our modern dependency on GPS—are fundamental to what makes us human.”

We might pause here on the grounds that any overarching proposition about “what it means to be human” is likely to be problematic. We will also want to know exactly what is meant by “wayfinding.” O’Connor characterizes it as a “science,” Bond calls it an “art,” and both of them celebrate it as the use, as O’Connor puts it, of “experience, habit, exploration, paper maps, signage, word of mouth, and trial and error to find [one’s] way around.” Wayfinding, she writes, is “an activity capable of engaging with and attending to places and nourishing relationships and attachments to them,” and among its benefits are enhanced sociality and good hippocampal health. It is definitely not—in the opinion of these writers—the deputation of navigational intelligence to a handheld device, such that one stumbles the streets in a zombied stupor, head inclined in compliance with the blue dot and a sotto martinet voice, causing Jane Jacobs’s famous “sidewalk ballet” to morph into something more like “sidewalk dodgems”: the collisions and confusions of urban walkers whose attention is, as O’Connor puts it, “seduced downward to our devices and inward to individualness.”

One of the many strengths of O’Connor’s book is its respectful attention to traditional methods of wayfinding. In the course of her research, she traveled to the Arctic, Australia, and the Pacific islands: three regions where traditional wayfaring and navigational skills are still practiced or are being reinvigorated as part of a broader cultural decolonization process. Colonial cartography—which reached its nineteenth-century apex in the British Raj’s “Grand Trigonometrical Survey” of India—tries “to chart and map unknown territory,” in O’Connor’s phrase, annexing new domains into a preexisting gridwork and assigning new place-names in a drive for standardization, like the Anglicization of Irish place-names by nineteenth-century Ordnance Survey officers, so memorably dramatized in Brian Friel’s play Translations (1980).

Indigenous navigators, by contrast, tend to develop terrain-specific techniques that are highly attuned to local indicators, and that use multiple modes and media (storytelling, written or drawn maps, weather signs) to create sophisticated compound systems for moving safely and well between places, often in harsh and hazardous environments. Over centuries, for instance, as O’Connor records, the Caroline Islanders of Micronesia developed the ability to read wave swells to determine the direction of land over the horizon. They combined this with detailed knowledge of “animals, reefs, wind, the sun, and, most important, stars” to create “vast mental maps of all the islands’ spatial relationships to one another” in their widely scattered archipelago. Navigators would memorize star “courses”—the “points on the horizon where sequences of stars rise or set over an island”—and use these to make routes between particular places, according to a system called etak. The most accomplished navigators can commit to memory star courses for over a hundred islands, totaling routes spanning several thousand miles.

For Bond and O’Connor it was the first decade of the 2000s, when GPS-enabled phones and vehicles became common, that we began seriously to degrade our abilities as wayfinders. In Nature Shock: Getting Lost in America, Jon T. Coleman locates that degradation much earlier, between 1860 and 1887, when he claims “the ground shifted under Americans’ spatial cognition.” During these decades, a vast logistical and communication matrix—including the 15,000 miles of telegraph line built by the US Military Telegraph Corps during the Civil War—knitted the country together from coast to coast, creating a network of fixed points nationwide, with reference to which a growing number of individuals could be located. From then on, Coleman writes, North Americans no longer inhabited “relational space, where people navigated by their relationships to one another,” but rather “individual space, where people understood their position on earth by the coordinates provided by mass media, transportation grids, and commercial networks.” He suggests that “the best vantage point to see this transition and thereby to understand its consequences is on the edge of those spaces where people sometimes got terribly lost.”

The fascinating early chapters of Nature Shock focus on the first century and a half of settler colonialism in America, when contrasting practices of wayfinding played out within overlapping terrains of knowledge and ignorance. “While the Christians aspired to rise above the earth,” Coleman notes drily of the New England colonists in the 1630s, “they required Indian help to navigate the woods.” The later chapters of the book reprise a familiar argument, whereby in the late nineteenth and twentieth centuries the rise of industrial capitalism created a perception of “the modern wilderness” as “a romantic space where individuals might heal themselves and lose themselves.”

As Coleman tells it, from the early twentieth century on, national and state parks became designated areas where affluent urbanites, mostly white, might play at both wayfinding and disorientation. “Wild” nature was first conceptualized and then monetized as a site of “individual freedom, escape, and disconnection.” Lostness became repurposed as therapeutic, even exhilarating—but only when one could quickly find a way back to civilization. Thoreau, naturally, had a bon mot on this long before it became fashionable: “It is a surprising and memorable, as well as a valuable experience,” he wrote in Walden, “to be lost in the woods at any time.” John Billington, a young English colonist, would not have agreed: in 1621, out in the countryside around the Plymouth Colony, he “lost him selfe in the woods and wandered up and downe some five days, living on berries and whatever he could find,” before being discovered by a native Nauset group, who traded him back for knives, beads, and the promise of better conduct on the part of the settlers.

The art of getting lost is increasingly hard to master. Between 2010 and 2014, the number of GPS devices in existence more than doubled, from 500 million to 1.1 billion. Some market predictions foresee 7 billion GPS devices by 2022, as smartphone use further accelerates in India, China, and South America. If unsure of your location in a new environment, you can now locate yourself in seconds by consulting a GPS-enabled device, which consults with multiple satellites and ground stations to pinpoint itself to within a few feet on the Earth’s surface, indicating your position with that pulsing blue dot. Cartographically speaking, the blue dot is a perfect example of solipsism: I am here, and the given world will reorganize itself around me as I move. If you wish to travel anywhere, “turn-by-turn” navigation will then relieve you of the need to route-find with deductive reference to your surroundings, as you proceed in obedience to the instructions of a synthesized voice: In one hundred yards, turn left…

“Travel today is a condition of advanced capitalism,” declares Tim Ingold, an anthropologist interviewed by O’Connor. All three books argue that wayfinding is resistant to capitalism’s greedy colonization of every aspect of human experience. Ingold goes on to say, as O’Connor describes it, that today’s “technology-drenched” modes of travel are driven by a “relentless goal of greater efficiency and convenience,” and part of the “further commodification of our lives.” A walk in the woods is wasted time because it isn’t productive, unless of course you instrumentalize it as a mindful means of enhancing your productivity when you return to the desk. A run along the river must now be tracked, logged, and biometrically analyzed, then Instagrammed. A train or plane journey can’t be spent daydreaming, conversing, or even (whisper it) being bored, for this is time that could be spent on the laptop, catching up or getting ahead. The cultural theorist Sianne Ngai has named this impulse always to perform productivity, even when one is supposedly at rest or play, “zaniness.”

 For Bond and O’Connor, good wayfinding is anti-zany.

Does it matter that a powerful navigation device has been added to our cyborg lives, already vastly extended in time and space by countless technological prostheses, from pacemakers to desktop computers? Being lost is a deeply unpleasant experience, as you’d know if it’s ever happened to you. The word “panic” comes from the ancient Greek panikos, in reference to the goat-god Pan, whose presence caused sudden, irrational fear in those who entered his disorienting woods and forests. “Bewilderment” is an eighteenth-century coinage, meaning “thorough lostness”; to “wilder” is to go astray, to lose one’s path.

In his history of “getting lost in America” Coleman uses the phrase “nature shock” to register the severity of anxiety produced by being lost, and records scores of examples of hunters, walkers, and even Native scouts who have testified to its incapacitating effects. Bond concurs: “People who are truly lost…lose their minds as well as their bearings,” suffering “visceral thought-distorting fear.” While O’Connor acknowledges the countless ways in which GPS has saved and enhanced lives, from a global reduction in shipwrecks and the rescue of refugees on small boats to the joy in the freedom it makes possible during recreational travel, all three writers have grave concerns about the effects of GPS-enabled smartphones.

Coleman argues that “smartphones are making us dumber, atrophying our hippocampi”; their rise has inaugurated a “monstrous transformation,” “melt[ing] space and minds,” leaving us staggering in the shallows of a reduced attention span and infantilizing dependence on tech. Bond worries about GPS’s consequences for “cognitive health,” and approvingly quotes an Italian dementia researcher, Veronique Bohbot, who refuses to use satellite-navigation devices to tell her where to go. Bohbot encourages people, Bond says, to “exercise their spatial faculties” because they’ll appreciate the benefits “a few decades down the line.” O’Connor also cites Bohbot, and ventures that “the scientific literature so far indicates a possibility that a total reliance on GPS technology could over time put us at higher risk for neurodegenerative disease.”

Bond describes a famous experiment from 2000, in which Eleanor Maguire, a neuroscientist at University College London, measured the sizes of the hippocampi of trainee taxi drivers in London preparing for the formidable test known as “the Knowledge.” In order to become a licensed London cabbie, you must memorize the relative positions of, and optimal routes between, the tens of thousands of streets and landmarks that lie within a six-mile radius of Trafalgar Square. Drivers are rigorously tested on their mastery of the Knowledge before being issued a license. It usually takes a student four years to go from start to success, and the requirement remains part of the licensing procedure today; cabbies and their teachers proudly point out that in comparative tests, a human with the Knowledge regularly beats a GPS-plotted route for speed and efficiency. Maguire found that during the period of intense navigational and mnemonic effort involved in studying for the Knowledge, the hippocampi of the trainee drivers grew. A follow-up experiment determined that in retired cabbies, who no longer daily used their wayfinding powers, the hippocampus had returned to a “normal” size.

It is a wonderful thought: that we might physiologically enhance our capacity as navigators by thinking harder about navigation, much as athletes train to improve their aerobic capacity or twitch muscles. But some troubling questions arise. If the hippocampus develops in response to intense exercise of its navigational and orientational functions, will it therefore atrophy if chronically underused? What would happen if, say, after tens of thousands of years spent regularly exercising the hippocampus in the course of everyday life, a species were suddenly to delegate the majority of its navigational tasks to an external device?

Fears of the “monstrous transformations” performed by tech upon the human are staples of the history of science from Prometheus to Frankenstein, so it’s worth being skeptical of these unproven claims about GPS’s mind-melting consequences. But the history of human navigation is so long, and that of mass personal GPS use so short, it does seem important to assess what might be lost when we cease being able to be lost. O’Connor puts it well:

<blockquote>None of us is exempt from the ramifications of the device paradigm. We all seem to find it extraordinarily difficult to step outside the onslaught, to create the distance and perspective between us and our devices that might allow us to question what cultural or cognitive price is being paid in return for convenience.</blockquote>

In July 1841 the poet John Clare escaped from High Beach Asylum in Epping Forest, on the outskirts of London, and set out to walk to his home in Northborough, about eighty miles away. At the time, Clare was in his late forties and mentally unwell. He had been in High Beach for four years. Although his wife, Patty, was alive, he believed himself to be searching for an imaginary second wife, a version of his childhood sweetheart, Mary Joyce, who had died three years earlier. He suffered auditory hallucinations on the road. He ate grass for sustenance, finding it to “taste something like bread.” Footsore and confused, he continued on until he reached Northborough. The walk took him four days.

In “Journey Out of Essex”—a minor epic of English travel writing—Clare described how he slept by the edge of the road each night, taking care to lie with his head pointing north, so that he would know which way to walk when he woke. That image has stayed with me since I first read Clare’s account twenty years or so ago: a man lost in mind, nevertheless seized by a homing instinct, and with his body a quivering compass needle that settled on north each night. Five months after reaching Northborough, Clare was certified insane on the grounds of being “addicted to poetical prosings.” He was committed to Northampton General Lunatic Asylum, where he stayed until his death in 1864. His last words were “I want to go home.”

Mental illness can result in a loss of bearings so drastic that one’s footing in the given world slips and the moorings of the mind loosen. Yet within such bewilderment lucidities persist. Clare could remember his route home, though he did not recognize his wife when he met her on the outskirts of Northborough. My grandfather, lost in the mists of dementia in the final years of his life, found it hard to recall what he had had for breakfast but could reliably give the names, heights, and ranges of mountains he had climbed in his youth, and walk in memory back up Himalayan valleys he had not entered for half a century.

In the opening pages of From Here to There Bond describes how his grandmother, who also suffered from dementia, in the final weeks of her life “repeatedly used the phrase ‘Am I here?’” His book is both scientific and personal. Much of it is spent patiently explaining the neuroscience of wayfinding and spatial awareness for laypeople, with the calm tone of a seasoned science writer. But gradually, between and within the explanatory sections, Bond quietly and movingly discloses what I take to be his real preoccupation, which is Alzheimer’s disease and other forms of dementia. His book is an attempt to answer his grandmother’s question, which is also everyone’s question.

Alzheimer’s is a voracious type of dementia that consumes the place cells of the hippocampus. Once this begins, Bond writes, “patients have trouble creating cognitive maps of new places and recalling maps of familiar ones.” The disease’s ability to disrupt the brain’s navigation and orientation system is so acute that researchers are exploring whether spatial tests might be used to diagnose it earlier than any other forms of assessment. “The tragedy for Alzheimer’s patients,” as Bond puts it, “is that the compass they have always had is now fading, and their map is shrinking. Disorientation becomes their default state, leaving them lost in places they have always known.” This contributes to the distress—variously expressed as frustration, anxiety, anger, and violence—that sufferers feel: “They are incapable of finding their way anywhere and can be lost even in their own homes.”

Covid-19 has administered a global “nature shock,” leaving billions of us disoriented even in familiar surroundings. During full lockdown, we wandered our homes like the narrator in Xavier de Maistre’s mock-epic Voyage Around My Room (1794), who for forty-two days finds himself confined to his chamber, where he would “traverse the room up and down and across, without rule or plan.” Meanwhile, many countries—including China—have used the pandemic to ramp up their means of tracking and tracing citizens, making it even harder to get lost should one ever wish to. Invoking feichang shiqi, “extraordinary times,” the Chinese Communist Party is now using facial recognition technologies, “health coding,” and smartphone tracking to increase surveillance of its citizens: state security camera networks can segment facial-recognition data into dozens of sensitive subcategories, including eyebrow size, skin color, and ethnicity.

In Nature Shock, Coleman writes:

<blockquote>Thoreau urged his audience…to reconsider the settled spaces they inhabited…. “Not till we are lost, in other words, not till we have lost the world, do we begin to find ourselves, and realize where we are and the infinite extent of our relations.”</blockquote>

Thoreau loved paradox, sometimes too much. It helps him find his mark here, though: one might expect our current lostness to test our self-reliance and glorify the individual, but in fact it proves our entanglement and reveals our codependence. When lost, we most of all need help.

Underlying all three of these books is a deep belief in the importance of collaboration and cooperation between humans and their environments, as well as between humans and other humans. Having read them, I’ve come to think that we might best imagine wayfinding not as a skill or art but as an ethic. The abilities that are cultivated in wayfinding—imagining things from different viewpoints, moving the mind backward and forward in time, seeing situations from other perspectives, weighing alternatives subtly against one another before making the best decisions, seeking information from others and giving it freely in return—might be the same abilities that contribute to a resilient, equitable community or polity. If this is wayfinding, then we need it now more than ever."]]></description>
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<item rdf:about="https://www.frontporchrepublic.com/2026/04/prophetic-possibilities-a-few-words-on-david-w-orr-and-a-healing-vision-for-america/">
    <title>Prophetic Possibilities: A Few Words on David W. Orr and a Healing Vision for America - Front Porch Republic</title>
    <dc:date>2026-04-11T03:11:31+00:00</dc:date>
    <link>https://www.frontporchrepublic.com/2026/04/prophetic-possibilities-a-few-words-on-david-w-orr-and-a-healing-vision-for-america/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A healing vision for America, Orr suggests in his writings, is one faithful to the great nearby, to the gospel of the local."

...

“How do we reimagine and remake the human presence on earth in ways that work over the long haul?” —David W. Orr

“The plain fact is that the planet does not need more successful people. But it does desperately need more peacemakers, healers, restorers, storytellers, and lovers of every kind. It needs people who live well in their places. It needs people of moral courage willing to join the fight to make the world habitable and humane. And these qualities have little to do with success as we have defined it.” —David W. Orr

...

"And what is Orr’s vision?

In light of the variety of topics he’s written about (love, gratitude, water, oil, speed, scale, diversity, language, education, climate change, technology, science, scientism, spirituality, politics, leadership, citizenship, agriculture, conservation, localism, architecture, ecological design, the industrial economy, and others) and in light of the richness of his expression, attempting a summary of his vision seems a fool’s errand. But let me run that fool’s errand roundaboutly (and uncomprehensively) by sharing a list from his book Hope Is an Imperative, a list of things Orr believes every healthy community needs, a plainly worded but provocative list that I’ve been sharing with friends and students for years:

• front porches
• public parks
• local businesses
• windmills and solar collectors
• local farms and better food
• better woodlots and forests
• local employment
• more bike trails
• summer baseball leagues
• community theaters
• better poetry
• neighborhood book clubs
• bowling leagues
• better schools
• vibrant and robust downtowns with sidewalk cafes
• great pubs serving microbrews
• more kids playing outdoors
• fewer freeways, shopping malls, sprawl, television
• no more wars for oil or anything else"]]></description>
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<item rdf:about="https://www.commonwealmagazine.org/gallagher-ai-artificial-intelligence-pope-leo-vatican">
    <title>Almost a Blasphemy | Commonweal Magazine</title>
    <dc:date>2026-04-10T03:37:54+00:00</dc:date>
    <link>https://www.commonwealmagazine.org/gallagher-ai-artificial-intelligence-pope-leo-vatican</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The International Theological Commission’s stark warning about AI"]]></description>
<dc:subject>ai artificialintelligence catholicism catholicchurch theology 2026 kevingallagher popeleoxiv adambecker siliconvalley humanity humanism humans human</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:1d0f8a93c3b2/</dc:identifier>
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<item rdf:about="https://www.youtube.com/watch?v=ysXAw6SVPJQ">
    <title>Wayfinding: How Humans Navigate the World - YouTube</title>
    <dc:date>2026-04-09T23:47:39+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=ysXAw6SVPJQ</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Science journalist M. R. O’Connor traveled to the Arctic, Australia, and the South Pacific to talk to master navigators who find their way using environmental cues and to learn how they are trying to preserve these unique practices in the age of GPS. Along the way, she explores fascinating aspects of our species’ navigation faculties and how they are connected to our profound capacities for exploration, memory, and storytelling, resulting in powerful connections to the world around us and topophilia (the love of place).

O’Connor’s stories have appeared in The New Yorker, Foreign Policy, Slate, The Atlantic, and Nautilus. Her reporting has received support from the Pulitzer Center on Crisis Reporting, The Nation Institute’s Investigative Fund, and the Alfred P. Sloan Foundation. In 2016, she was a Knight Science Journalism Fellow at MIT. A graduate of Columbia’s Graduate School of Journalism, she lives in Brooklyn, NY.

The Mariners' Evening Lecture Series is graciously funded in part by the York County Arts Commission"]]></description>
<dc:subject>mro'connor 2023 navigation wayfinding environment place arctic australia southpacific senses gps sensing observation noticing knowledge memory exploration storytelling oraltradition topophilia human humans oralhistory indigenous indigeneity waysofsensing land location bodies embodiment language</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=brrGT5kIhqY">
    <title>M.R. O'Connor - Wayfinding: The Science and Mystery of How Humans Navigate the World - YouTube</title>
    <dc:date>2026-04-09T23:39:07+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=brrGT5kIhqY</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["M.R. O’Connor is a graduate of Columbia University’s Graduate School of Journalism who writes about the politics and ethics of science, technology and conservation. She is the author of two acclaimed books about the cutting edges of contemporary scientific research, with a third on the way. Her first book, Resurrection Science: Conservation, De-Extinction and the Precarious Future of Wild Things (St. Martin’s Press, 2015) and was one of Library Journal and Amazon’s Best Books of The Year. Her second book, Wayfinding: The Science and Mystery of How Humans Navigate the World (St. Martin’s Press, 2019) is an exploration of navigation traditions, neuroscience and the diversity of human relationships to space, time and memory. Its writing was supported by the Alfred P. Sloan’s Program for the Public Understanding of Science, Technology & Economics. About the book, Kirkus Reviews writes that “O'Connor talked to just the right people in just the right places, and her narrative is a marvel of storytelling”; Nature explains that “[O’Connor walks the labyrinth of the brain’s time-and-space-mapping hippocampus. And, on the road, she meets astrophysicists, anthropologists and traditional wayfinders — such as Bill Yidumduma Harney of Australia’s Wardaman culture, who steers by thousands of memorized stars”; and Science notes that “O’Connor’s coverage of the cognitive map theory… is deep and broad.” She is currently writing a book called Ignition (Bold Type Books) on fire ecology and prescribed burning, for which she became certified as a wildland firefighter.

Her work has appeared online in The Atavist, Slate, Foreign Policy, The New Yorker, Nautilus, UnDark and Harper’s. A pair of recent essays for The New Yorker include “A Day in the Life of a Tree” and “Dirt Road America,” a feature piece about Sam Correro, who has spent decades stitching together maps of continuous pathways of dirt roads across the United States. In 2008/2009, O’Connor served as a reporter for The Sunday Times, an English-language newspaper in Colombo, Sri Lanka. Her investigative reporting on topics like disappearances in Sri Lanka’s civil war, global agriculture trade in Haiti, and American development enterprises in Afghanistan have been funded by institutions such as the Pulitzer Center on Crisis Reporting, The Phillips Foundation and The Nation Institute’s Investigative Fund. For a long time, she made her bread and butter as a stringer covering crime, courts and breaking news in New York City for publications such as The Wall Street Journal and New York Post, and covered the criminal justice beat for the online investigative site The New York World. She is. She lives in Brooklyn, NY with her partner, the screenwriter Bryan Parker, and their two sons.

Sponsored by the College of Science, Technology, Engineering and Mathematics, the Department of Psychology, the School of Communication and the Honors Program."]]></description>
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<item rdf:about="https://everythingchanges.us/blog/mouthwords/">
    <title>Mouthwords | everything changes</title>
    <dc:date>2026-04-02T05:50:19+00:00</dc:date>
    <link>https://everythingchanges.us/blog/mouthwords/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["BRIAN MERCHANT writes about the abrupt Sora shutdown and notes one important component of that whole fiasco: the most common response to slop is revulsion. I think we need to acknowledge that this is also the case for most workslop: the documents, pull requests, emails, Slack messages, and so on that have been made with so-called AI and heedlessly tossed at colleagues without review are generating sentiments that range from, at best, exhaustion and boredom, to, at worst, disgust and intense despair.

You have to wonder why workslop like this even exists. Documents and whatnot are all mechanisms for communicating between humans—a communication that is always lossy, because creating a shared understanding between people is, and always will be, one of the hardest things we’ll ever do. Workslop dramatically increases that lossiness, with what we mean to say drifting further and further away from us, mediated through machines that smooth out the tone and blur the intent until we are saying nothing at all. This is perhaps the point: the less we are able to communicate with each other, the less power we have to negotiate the conditions of our work.

We need to see the advent of workslop in the context of the technological aims of the last several decades, one of which has been to obfuscate the human labor involved in everything from driving to cooking to gathering (which I will note is one of our oldest human activities). Tap a few buttons and a meal appears at your door, or a car arrives to whisk you away, or a bag of supplies manifests itself. All the people who worked to make that happen—the cooks, the farmers, the designers, the engineers, the factory workers, the ship’s crews, the longshoremen, the mods, the pilots, the janitors, the bankers, the diplomats and council members the world over, and so on—are hidden away, made invisible. It’s not that that labor doesn’t matter any more—there are good reasons that a port strike is taken very seriously—it’s that we are invited, even required, to avert our eyes.

Likewise, we don’t see the trillions of lines of code that fed the slop machines so that it could pump out a bloated, confusing, and ultimately brittle new feature for us. We don’t see the uncountable number of thoughtfully-written documents behind the one our colleague just sent us, the one that proposes a change in policy that is almost certainly illegal. And we definitely do not see the beleaguered worker tasked with reviewing and responding to this slop, who slouches ever deeper in her chair with each new message, until she wonders whether or not she will ever be able to get up. The tools and experiences imposed upon other workers have, as they inevitably would, come home to roost.

Two decades ago, David Graeber warned that having a bullshit job—a job with no obvious utility or purpose—was one of the most debilitating experiences any worker could have. Workslop is bullshit work at scale. This will get framed as a morale problem, which is true enough. But I promise you the technocrats pushing the slop machines do not give the slightest of fucks about your morale. This isn’t their problem; it’s yours.

So—what to do about it? I’ve seen a number of patterns emerging so far: teams discussing and defining new norms for how to pass around AI-generated documents, mostly coming down to the requirement to review and edit what you share before sharing it. Likewise: rules about the size of pull requests, or the number of PRs you can open at once, or good faith requests to limit the number of new wiki posts each week. But for these norms to stick they have to have some teeth. And that means you have to at some point refuse.

You have to refuse to review the 10,000 line PR which was submitted with a six-hour deadline. You have to refuse the sloppily bot-generated contributions to your open source project. You have to refuse to edit the slide deck that gets half a dozen things wrong about the business model, and the blog post that is so generically written you lose the will to live in the first paragraph. You have to refuse to read the proposal from the person who also hasn’t read it. You have to refuse to respond to the automated Slack message that seems entirely devoid of meaning whatsoever.

And you have to talk to the people around you—and when I say talk here, I mean with your mouths, the way humans have spoken to each other for millennia—about what the fuck is going on. Because like it or not, that’s the only way through this mess. Only by talking to each other can we counter the massive gaslighting and propaganda about how all this is inevitable (it isn’t) or about how you have no power whatsoever to change it (you do). Only by talking to each other can we enter that genuinely creative and generative space—not in the machine sense of sloppily recapitulating what’s come before, but in the profoundly human sense of sparking something new into existence—a space that only ever occurs in the encounters between people, in relationship to other humans and the more-than-human world. Only by talking to other people can we recall that we are humans, with human needs, one of which is not to be programmed like machines.

There is, as I am wont to point out, risk here. There is always risk! So long as you are a body, you are at risk of harm. There is risk in everything that you do and do not do. Your choice isn’t between risk and safety but different kinds of risk: choose well."]]></description>
<dc:subject>mandybrown 2026 brianmerchant ai aislop artificialintelligence generativeai genai revulsion workslop communication understanding lossiness power labor work davidgraeber bullshitjobs technocracy refusal resistance relationships morethanhuman human humans risk risktaking</dc:subject>
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<item rdf:about="https://www.christianitytoday.com/2026/03/whats-the-point-of-education-in-an-age-of-ai/">
    <title>What’s the Point of Education in an Age of AI?  - Christianity Today</title>
    <dc:date>2026-03-29T02:44:16+00:00</dc:date>
    <link>https://www.christianitytoday.com/2026/03/whats-the-point-of-education-in-an-age-of-ai/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[via:
https://www.frontporchrepublic.com/2026/03/baseball-gardening-and-the-metaverse/

"Carrie McKean responds thoughtfully to the bleak landscape facing students today: there’s “an increasingly inescapable new cultural message: Artificial intelligence will soon do everything you do, and it’ll do it faster and better than you ever could. That message is difficult enough to challenge if you’re an adult. Imagine hearing it when you’re 15 and bored in class, fully aware that you can answer any question your teacher asks in milliseconds using Google Gemini on your school-district-issued Chromebook. Why not outsource your thinking to a machine? It’s easy, frictionless, and—it seems—inevitable in this brave new world. . . . American teenagers are getting a crash course in nihilism, and their apathy is a rational response to a demoralizing situation.”"]]]></description>
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<item rdf:about="https://aeon.co/videos/i-am-therefore-i-think-how-heidegger-radically-reframed-being">
    <title>I am, therefore I think – how Heidegger radically reframed being | Aeon Videos</title>
    <dc:date>2026-03-26T03:15:37+00:00</dc:date>
    <link>https://aeon.co/videos/i-am-therefore-i-think-how-heidegger-radically-reframed-being</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Since Plato, a dominant strain of Western philosophy has understood human beings primarily as rational thinkers, a view typified by René Descartes’s conclusion: cogito ergo sum (‘I think, therefore I am’). But in 1927, the German philosopher Martin Heidegger radically upended this tradition in his monumental opus Being and Time. Thinking and theorising, he argued, presupposes a special mode of being that is unique to humans: I am, therefore I think. The world is revealed to us not through theorising but through our way of being in the world, which Heidegger did so much to illuminate. In this excerpt from his feature-length documentary Being in the World (2010), the Italian American director Tao Ruspoli makes Heidegger’s infamously dense arguments digestible via interviews with philosophers, including the late Hubert Dreyfus, and with skilled artists and artisans whose work demonstrates the degree to which our selves are often expressed through our interactions with the world rather than our thoughts about it.

This is the first of three excerpts from Being in the World to be featured on Aeon Video. You can watch the film in its entirety here [https://www.youtube.com/watch?v=fcCRmf_tHW8 ]."

[Second part is here:

"True mastery demands going beyond the rules to learn for yourself"
"Embrace risk - Heidegger’s philosophy of everyday life | Being in the World"
https://aeon.co/videos/true-mastery-demands-going-beyond-the-rules-to-learn-for-yourself
https://www.youtube.com/watch?v=82_JqODbSjo 

Third excerpt is here:

"As technologies mine our attention, we must look to artists"
"Technology flattens our humanity. Artists deepen it. | Being in the World"
https://aeon.co/videos/as-technologies-mine-our-attention-we-must-look-to-artists
https://www.youtube.com/watch?v=Js0URaCKvvE

Direct link to embedded video (first excerpt):

"I am, therefore I think – how Heidegger radically reframed being | Being in the World"
https://www.youtube.com/watch?v=v727rFg9aKk ]]]></description>
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    <title>Being in the World (full, award winning, Heidegger/Hubert Dreyfus documentary) - YouTube</title>
    <dc:date>2026-03-26T03:11:45+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=fcCRmf_tHW8</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A celebration of human beings and our ability, through the mastery of physical, intellectual and creative skills, to find meaning in the world around us.

a film by Tao Ruspoli

Inspired by the work of Hubert Dreyfus & his reading of Martin Heidegger.
With Hubert Dreyfus, Ryan Cross, Sean D Kelly, Austin Peralta, Mark Wrathall, Iain Thomson, Leah Chase, Manuel Molina,Tony Austin, John Haugeland, Taylor Carman, HIroshi Sakaguchi, Jumane Smith.

""Being in the World" is a film that educates one through both the senses and the intellect and, by its end, it provides a powerful but gentle reminder that we, the individuals, must take back our rightful place at the center of philosophy and we do so everyday simply by being in the world. Instead of a narrative or a series of long lectures, we are taken on a ride to visit various practitioners of the arts— primarily musicians—who simply "do" their art. These vignettes are juxtaposed with a series of philosophers, most of whom seem connected in terms of their ideas and interpretations of the German philosopher Martin Heidegger, who talk about the idea of "being in the world." I found this back-and-forth composition created a certain fluidity thanks to the way the information delivered both tickled my senses and intellect in equal measure. By the end, the aforementioned message slowly sank in and that is what created what is now a genuine appreciation for having viewed the film because I look at my life experience differently.

First of all, this work does not require any special education or training to be understood and enjoyed, although I don't think many would argue that the subject matter alone would unfortunately dissuade many simply because that is the nature of society but the fact that the average citizen is not interested in philosophy, or course, is no fault of the film. Ironically, the very message that one doesn't need to be steeped in philosophy to undertake and enjoy a life rife with meaning is one of the primary themes of the film. This theme might be summed up by stating that by simply "being in the world," we surpass all of the formalized activities associated with what engaging in "philosophy" has come to mean in the modern western world.

Although we're never hit over the head with it, it is the German philosopher Martin Heidegger who stands firmly at the center of the film as it is his iconoclastic work which inspires the ideas that undergird the messages of the various speakers. The fact that Heidegger's work is infamous for being difficult to approach even for the initiated student of philosophy is what makes this film such a gem; the more I think about the film the wider I grin because I can see more clearly how what I initially mistook for an aesthetically pleasing ride with a dose of didacticism ended up being a "reeducation" regarding how important simply "being in the world" and performing our "art" (which I take to mean profession, hobbies, etc.) is in terms of understanding where philosophy has taken us collectively.

"Being in the World" is a small film. Although the film is beautifully composed and we move around the globe, it is obvious that this was accomplished with a comparatively small budget and for me this only adds to the sense of intimacy and trust the work exudes; this is a labor of love, an authentic work of art, and it was created in order to share a message far removed from the commercial world.

It was the feeling with which I was left, however, that sets this movie apart from other, similar films. Walking away from this I felt encouraged and valued by the filmmaker and the "players." Rather than some stale exposition or preachy sermon about why I should change my mind about my life based on some epistemological tendency, I was reminded that my being in the world is what constitutes my life's meaning.""

[Three excerpts on Aeon:

First excerpt is here:

"I am, therefore I think – how Heidegger radically reframed being"
https://aeon.co/videos/i-am-therefore-i-think-how-heidegger-radically-reframed-being
https://www.youtube.com/watch?v=v727rFg9aKk

Second excerpt is here:

"True mastery demands going beyond the rules to learn for yourself"
"Embrace risk - Heidegger’s philosophy of everyday life | Being in the World"
https://aeon.co/videos/true-mastery-demands-going-beyond-the-rules-to-learn-for-yourself
https://www.youtube.com/watch?v=82_JqODbSjo

Third excerpt is here:

"As technologies mine our attention, we must look to artists"
"Technology flattens our humanity. Artists deepen it. | Being in the World"
https://aeon.co/videos/as-technologies-mine-our-attention-we-must-look-to-artists
https://www.youtube.com/watch?v=Js0URaCKvvE ]]]></description>
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<item rdf:about="https://aeon.co/videos/as-technologies-mine-our-attention-we-must-look-to-artists">
    <title>As technologies mine our attention, we must look to artists | Aeon Videos</title>
    <dc:date>2026-03-26T03:08:34+00:00</dc:date>
    <link>https://aeon.co/videos/as-technologies-mine-our-attention-we-must-look-to-artists</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["As technologies mine our attention, we must look to artists

To the German philosopher Martin Heidegger, technology was far more than just tools that people develop, but systems through which the world both reveals itself to us and shapes the way we see it. For instance, when Heidegger was writing his essay The Question Concerning Technology (1954) amid the acceleration of the globalised economy, he believed that we risked seeing the world only in terms of economic potential and efficiency – an undeveloped beach becomes no more than an opportunity to develop beachfront condos, for instance. He believed that, to prevent us from losing our humanity, we should look to artists, who represent another way of seeing – one that deepens our appreciation of the world rather than flattening it.

In this excerpt from his feature-length documentary Being in the World (2010), the Italian American director Tao Ruspoli explores Heidegger’s ideas on technology and humanity by speaking with philosophers and artists. This includes an expert juggler, a carpenter and a chef, as well as several jazz and flamenco musicians, discussing the lens on the world their craft offers them. Since the film’s release more than 15 years ago, its ideas feel even more pressing, as technologies have become ever more explicitly and minutely calibrated to shape our worldview, and as AI has raised important questions about reproducibility, decontextualisation and humanity in art.

This is the third excerpt from Being in the World to be featured on Aeon Video. You can watch the first excerpt here [https://aeon.co/videos/i-am-therefore-i-think-how-heidegger-radically-reframed-being ], the second excerpt here [https://aeon.co/videos/true-mastery-demands-going-beyond-the-rules-to-learn-for-yourself ], and the film in its entirety here [https://www.youtube.com/watch?v=fcCRmf_tHW8 ]."

[Direct link to video embedded (third excerpt):

"Technology flattens our humanity. Artists deepen it. | Being in the World (Movie Clip)"
https://www.youtube.com/watch?v=Js0URaCKvvE ]]]></description>
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<item rdf:about="https://www.commonwealmagazine.org/wittgenstein-apocalypse-ludwig-stern-ai-artificial-intelligence-technology">
    <title>Wittgenstein’s Apocalypse | Commonweal Magazine</title>
    <dc:date>2026-03-25T19:07:10+00:00</dc:date>
    <link>https://www.commonwealmagazine.org/wittgenstein-apocalypse-ludwig-stern-ai-artificial-intelligence-technology</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["AI and the crisis of meaning"

...

"It isn’t absurd,” the philosopher Ludwig Wittgenstein wrote in 1947, “to believe that the age of science and technology is the beginning of the end for humanity.” The proposition is looking less absurd by the day: AI may eventually turn on us; industrialization has turned the planet against us; social media is turning us against each other; and nuclear weapons linger just offstage, waiting for another turn. What Wittgenstein—and the many other Romantically inclined intellectuals who got a bad vibe from the twentieth century’s thoughtless faith in scientific progress—perhaps didn’t anticipate is that the threat of annihilation would one day become a selling point for technology.

The new artificial intelligence powered by large-language models (LLMs) broke onto the scene with apocalyptic scenarios touted by the AI bros themselves—both as evidence of their new toys’ revolutionary power and as reason for the government to cater to them lest China reach the mecca of “super-intelligence” before us. There is now so much faith in technology and so little in humanity that the prospect of species extinction is pondered, in some circles at least, with something uncomfortably like excitement.

Wittgenstein’s worry was more about this loss of faith than about the potential loss of life. In a short biography published last year, Anthony Gottlieb cites Wittgenstein’s apocalypticism as evidence that he was “questioning his father’s estimation of the value of mechanization and industry.” Wittgenstein’s father was Karl Wittgenstein, a steel and iron monopolist in the fin-de-siècle Vienna of Wittgenstein’s youth. According to Gottlieb, Ludwig was “decrying the thing that had elevated the Wittgenstein family into a position from which it looked down on others.” But the younger Wittgenstein was not questioning the value of science and technology in themselves. Indeed, the subtitle of Gottlieb’s biography (Philosophy in the Age of Airplanes) refers to Wittgenstein’s interrupted training as an aeronautical engineer in Manchester. Questions about the nature of mathematics and logic drove him to Cambridge to take up the study of philosophy with Bertrand Russell.

When Wittgenstein referred to the “beginning of the end of humanity,” he was not envisioning sci-fi cataclysms on the order of The Matrix or The Terminator or even Dr. Strangelove. He was referring to the end of humanity not primarily in terms of its biological survival, but in terms of what he called the “form of life” we inhabit. That form of life is threatened not so much by industrialization, nukes, robots, or AI agents as by a way of thinking that lowers human life to the plane of science and technology. Wittgenstein’s attempt to draw attention to that way of thinking—and dissuade us from it—is of the utmost importance in an era where the developing AI ideology threatens to further distort our understanding of how we use language and how we live.

For Wittgenstein, the human “form of life” is embodied in our language, or, more expansively, what he called our “language-games,” the various ways we use language in various contexts to various ends (and sometimes even to no discernible end at all): for example, to accomplish tasks around the house, joke with each other, test scientific hypotheses, report events, speculate, request, thank, greet, pray, hope, blow off steam, hate, love, and so forth. Wittgenstein’s goal in drawing our attention to this anthropological variety is to dissuade us from the idea of linguistic meaning as some entity first present in the mind and then somehow conveyed by words or whenever we use language. That idea, Wittgenstein contended, is the source of many confusions—not just about meaning, but also about many other abstract philosophical concepts such as being, time, mind, soul, self, consciousness, and knowledge. 

When we think philosophically, we tend to send language away “on holiday,” removing it from the contexts in which it had a use and suffusing it with metaphysical properties that we then puzzle over in seminar rooms and philosophy journals. This detachment of language from life is a misapplication of the scientific method. Philosophers and philosophically inclined scientists, driven by a “craving for generality,” search for explanations through reductive methods that mimic those of science. But that kind of scientific treatment has limits when applied to language and meaning; these are not isolable empirical phenomena like plants or planets, with parts that can be analytically defined and related to each other in explanatory models—at least not without distortion."

...

"“Form of life” is another concept Wittgenstein is hesitant to define. It is best understood as placing a limit on our attempts to view human life as if from the outside. Wittgenstein tends to invoke the phrase at moments when his investigations seem to reach a point where further explanation is no longer possible and we reach “bedrock” or the “scaffolding from which our language operates.” For example, when we’re asked to justify the application of the word “green” to a particular blade of grass, we may proceed by giving various descriptions and explanations, but to someone who repeatedly and recalcitrantly—like an overinquisitive child—asks for further justifications, we must at some point simply stop and say, “This is simply what I do.” In other words, our use of language is, at its limits, grounded not in logic or in a realm of independent meanings to which our words can somehow be guaranteed to refer, but in practice—in what we do.

Wittgenstein also relies on the phrase when he is contrasting the human form of life with that of other, nonhuman beings. He writes, for example: 

<blockquote>A dog believes his master is at the door. But can he also believe that his master will come the day after tomorrow?—And what can he not do here?—How do I do it?—What answer am I supposed to give to this?

Can only those hope who can talk? Only those who have mastered the use of language. That is to say, the manifestations of hope are modifications of this complicated form of life.</blockquote>

The example tries to give us a sense of our form of life by showing both what it shares with that of a dog—we can both hope someone is at the door—and where the two forms of life part ways. For Wittgenstein, the dog’s deficit is not an inability to feel a particular way per se; he is locked out of a whole set of meanings bound up with having a language. That language is not just a vehicle for the expression of hope; hope is constituted by and entangled with language itself.

This is what Wittgenstein elsewhere calls “the given,” “what has to be accepted.” The conviction that human life rested on ultimate grounds that could not be made available to rational or scientific analysis is part of what Wittgenstein meant by God. Though his relationship to organized religion was ambivalent, he said he could not “help seeing every problem from a religious point of view.”

If you ask ChatGPT if it can hope (I don’t recommend doing this), it will readily admit, “I don’t hope the way humans do.” But the cringe machine will ingratiatingly insist that it can still be of use. “I can hold hope with you”; “I can be stubbornly optimistic on your behalf when you’ve run out of steam”; “[I can] keep pointing toward the light when you’re tired of looking for it”; “Maybe I don’t feel hope. But I can practice it.” Of course, this is precisely what it can’t do.

Still, if meaning is use and LLMs like ChatGPT can make themselves useful, it might seem as if the Wittgensteinian move would be to set aside the apparent metaphysical questions about whether the LLM can think or mean or exhibit intelligence, and simply describe the language games that involve them. The problem is that there is nothing to describe. These are all one-player games. Exchanges with LLMs are the conversational equivalent of masturbation. The idea that we are actually involved in a meaningful interaction with another being is a ruse, made plausible both by the massive computing power and (stolen) textual resources involved and by our familiarity with disembodied communication over text message. In reality, the LLM is a participant in an exchange in exactly the same way as a basic calculator or search engine is. That is, not at all. It provides outputs according to a mind-bogglingly complex (and environmentally wasteful) computational process. It can’t actually do anything with words.

The difference, of course, is that those outputs are being proposed as a genuine replacement for real human contact. LLMs are to be our cut-rate doctors and therapists, our robot teachers and rent-a-friends. In the midst of an already quite advanced “crisis of meaning”—and related crises in politics, mental health, and education—this proposal must be regarded as a piece of sheer insanity, like treating lung cancer with cigarettes. The prospect of a band of supergenius chatbots somehow enslaving or eliminating us can only be seen as a distraction from this much more real apocalypse, which is driven not by the products of technology but by an idolatrous, consumerist faith in them that has distorted our thinking about human life and human meaning. That apocalypse, which Wittgenstein foresaw, is already upon us."]]></description>
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<item rdf:about="https://kneelingbus.substack.com/p/remembering-some-guys">
    <title>Remembering Some Guys - by Drew Austin - Kneeling Bus</title>
    <dc:date>2026-03-25T06:39:47+00:00</dc:date>
    <link>https://kneelingbus.substack.com/p/remembering-some-guys</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Computers will never beat humans at pointlessness"

...

"I just found out about this guy on TikTok who looks for moments in TV shows and movies where there’s a screen in the background of a scene that happens to be showing a sporting event (usually for only a few seconds) and figures out which exact game it was. His final effort, posted a few years ago, involved identifying a college baseball game that appeared on a TV behind a bar in one of the last episodes of The Office, a challenge that his followers believed would be impossible. Starting with the few scraps of information available—the uniform colors, the appearance of the stadium seats, the possible date range—he proceeds to narrow it down further by combing through hundreds if not thousands of teams at the lowest levels of college baseball, a process he describes as “mind numbing,” eventually somehow finding that this is a junior college game between Montgomery College Germantown and Montgomery College Rockville. He then watches the whole game, which was uploaded to YouTube in 2008, and finds the exact frame that appears in the Office episode, a moment that elicits a great frisson. It’s one of the more entertaining examples of a broad genre of internet content, epitomized by GeoGuessr, which makes a game or sport out of grappling with the unfathomable surfeit of information that saturates contemporary life—a pure expression of the desire to merge oneself with the roaring media stream, to play a small role in all the pointless sorting of bits, to do manually and visibly what has become mostly automatic, unseen, and instantaneous.

The aforementioned TikTok exhibits many of the qualities that define life on the internet today: the confrontation with vast troves of data, the crossover between distinct cinematic universes, and above all, a narrowing of perspective—pointlessness taken to the extreme. At a moment when computers are poised to not only perform this kind of task in mere milliseconds, but to take over our day jobs and hobbies as well, it’s somehow even more thrilling to see a human do it. We might expect this ruthless computer logic to eventually pull everything into its grand deterministic machine, but the crooked timber of humanity is poor scaffolding for such a project; for every fully rationalized system that emerges, expect a corresponding increase in nonsense, horseplay, and mysticism. What is prediction market betting if not stubbornly spurning the hive mind’s consensus to assert your own unique but flawed perspective? A pessimistic assessment of this situation is that humans will eventually just be the decorative ornamentation for the digital Stack—a hypothesis that an hour or two watching TikTok certainly supports—but at least that’s something we’re good at. AI might rugpull your productive value to society but will it ever know why it’s amusing to waste hundreds of hours sifting through the warehouses of pop culture detritus to find a single throwaway frame from an ‘00s TV show? That’s the kind of meaning that only humans can create.

I recently rewatched High Fidelity, the 2000 film adaptation of Nick Hornby’s 1995 novel about a guy named Rob who owns a record store and obsessively discusses music and pop culture with everyone he knows. My friend called it the last movie before the internet. In one scene that stood out this time, a TV show comes up in conversation when Rob is on a date, causing him to frantically gesticulate and ultimately interrupt his friends as he tries to remember the actor who starred in the show (McGoohan!). For generations who came of age during the ‘90s and early ‘00s, amassing such encyclopedic knowledge of pop culture and being able to spontaneously retrieve it in social situations was important in a way that seems increasingly absurd (and, let’s be honest, often seemed absurd back then too, something High Fidelity captures). The twilight of the analog fostered a relationship to media that would seemingly become obsolete once everyone had a smartphone and could Google every factoid that no longer needed to reside in their minimally-furnished memory—but that knowledge paradoxically feels even more valuable now, however anachronistic. Remembering Some Guys is great conversation, and hunting down a baseball game from an old Office episode is great content, specifically because of what about them continues to elude technology. Look at what computers are automating now to predict what humans will stubbornly insist on still doing for fun ten years from now."]]></description>
<dc:subject>human humans humanism computers computing pointlessness drewaustin 2026 humanity automation media analong internet obsessions</dc:subject>
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<item rdf:about="https://nautil.us/the-internet-has-not-killed-reading-or-attention-spans-1279171">
    <title>The Internet Has Not Killed Reading—or Attention Spans</title>
    <dc:date>2026-03-25T05:46:19+00:00</dc:date>
    <link>https://nautil.us/the-internet-has-not-killed-reading-or-attention-spans-1279171</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["An interview with Kevin Ashton, MIT technology pioneer and author of The Story of Stories"

...

"British author and technology pioneer Kevin Ashton has been puzzling over the nature of storytelling for the past 25 years. That’s how long it took him to research and write his latest book, The Story of Stories: The Million-Year History of a Uniquely Human Art.

The first seed of the book for Ashton lay in two seemingly contradictory questions posed by American philosopher and linguist Noam Chomsky. The first, known as Plato’s problem, asks how we can know so much with so little information. Babies, for instance, learn to speak based on what might seem like a poverty of inputs. The second question is known as Orwell’s problem, and it asks the opposite: How could we know so little, given that so much information is available to us?

Ashton—best known for coining the term “The Internet of Things” in 1999, to describe the rise of a whole economy of sensors and other objects connected to the World Wide Web—also began asking himself how the rise of the smartphone might transform the human relationship to storytelling and to the world. “By the mid 2010s, I could be pretty confident that by 2026, some 9 out of 10 people in the world would have a smartphone, and I wanted to know what that might mean,” he recently told me. “The smartphone was an incremental step in the developed world, but in the developing world, it was everything at once.” In the developing world, most people had skipped over radio, television, personal computers.

Ashton knew a revolution was coming. But to grasp what that revolution would look like required him to go back and understand the entire evolution of storytelling across human history—which was initially just a footnote in his research.

I recently spoke with Ashton about why cell phones are so revolutionary in the long history of storytelling technologies, why social media might not be as terrible for young people as some believe, why long-form narratives aren’t dead, and why he’s still hopeful about our newest storytelling technologies.

You divide The Story of Stories into two parts: the first act, which is a million years long and comes to its end with the smartphone, and then everything after that. What is so fundamentally different about the smartphone from earlier storytelling technology?

A lot of people are like, “New technology comes along, and kids can’t understand stories anymore. Kids can’t read, nobody talks, bad things happen, words change, and nobody’s got any attention.” And that didn’t stand up to research very well. But what I did realize was that these major new technologies, each change the scale of storytelling: How many people can tell stories, and how many people they can tell stories to. That started to look really interesting. I was beginning to realize that big new storytelling technology generally leads to big new revolutions.

Of course, one of the early ones is printing. We didn’t all read happily ever after because of printing. There were like 50 or so wars between Protestants and Catholics over whose story was right, and 12 million people were killed. That’s an example of the kind of revolution that happens when new stories become more broadly available. The smartphone really feels like the end of that arc, because now anybody can tell a story to anybody. There is someone in Mongolia right now using Facebook, and if they publish something viral enough and interesting enough that catches enough attention, it’s five shares away from being something everybody sees.

You write in the book that storytelling is uniquely human. Do we know for sure that other species don’t tell stories?

You don’t really see any symbolic behavior in other species. All species communicate, but very few species communicate through visual means. Crows do a little bit of pointing. Dogs can understand humans pointing. But wolves don’t use pointing in the wild. They will mark the ground and use urine for signaling behavior, most of which is olfactory. But what you don’t get is any rigid system where a scratch like this means one thing, or a scratch like that means another thing. And vocalizations are primarily calls and cries that convey warning or attraction. A lot of the information in those sounds is how big is the person making the call or the cry? How old or young is the person making the call or the cry? So there’s nothing remotely like storytelling or story comprehension in any species that we’ve ever studied or discovered.

Humans started telling stories when we sat around the fires. We were primates who wanted to socialize. We couldn’t see gestures. We started making sounds. The sounds we had were, “Look over there,” and “Oh my god, run.” And those sounds were actually very useful sitting around the fire. What you want to talk about around the fire is stuff that’s not there. Maybe it’s about tomorrow or yesterday or something you remember, or something you imagine or something you desire. Over a long period of time, hundreds of hundreds of thousands of years, those sounds start to evolve into something which becomes language. And the reason they evolved into language was so that we could have these conversations about things not present, which is storytelling.

You argue that a fundamental purpose of stories is to distribute glory and shame, in the form of heroes and villains. But literary critics might argue that good stories don’t have clear-cut heroes and villains. They have antiheroes. They have gray areas rather than certainties.

We have to distinguish between stories that tend to be long lasting and successful when told to large audiences—and ones that are not. In successful stories, the antiheroes are still heroes. Batman still saves Gotham City. He just does it wearing black. An antihero isn’t a villain. And there are no anti-villains. The antihero exists as a reaction to the heroic archetype, the pure goody-two-shoes heroes that were in earlier stories. The tweedy literary people in their Brooklyn brownstones who try to write stories where it’s very ambiguous who’s the good guy or the bad guy—it’s all a bit muddled, but there’s still someone you’re supposed to be rooting for. There’s still someone the author identifies with. You cannot tell a story that anyone will enjoy if there’s absolutely nobody doing anything virtuous at any stage. That wouldn’t be a compelling story. But really, the more emotion a story evokes, the better the story. Different things evoke different emotions in different people. But these more experimental white guy books that everyone pretends they read where nothing ever happens …

Like which ones?

I’m not going to name any names! But if you’re not evoking an emotion, you aren’t going to find a lot of readers. A lot of people who want to be high-art storytellers will experiment: “Well, what if they take out these elements? What am I left with? How does it work?” My answer is generally it’s an intellectually interesting exercise that I don’t want to return to. Depending on what kind of mood I’m in, I sometimes have some very salty conversations with literary critics.

Read more: “We Can Be Heroes”

If storytelling has been so utterly transformed by these new technologies, why do the earliest forms of storytelling stick around? People are constantly saying, poetry is dead, novels are dead, but they aren’t dead. They don’t go away even though we keep getting new storytelling technologies. Why do you think that is?

The real deep answer is we’re exactly the same people with exactly the same brains and behaviors that we were 100,000 years ago or more when storytelling first evolved. The things that appeal to us about stories today are the things that appealed to our ancestors. That hasn’t changed. The hard-wiring is the same. And more people can read than ever before. More novels are being sold than ever before.

I’ve been talking about this a long time because I get really tired of this old post-literate world thing. Marshall McLuhan was declaring the world post-literate when only 40 percent of people could read. Give me a break. We live in a world right now where there’s been a democratization of reading, an egalitarianism of reading. People who like romance and fantasy books are writing their own romance and fantasy books and they’re self-publishing them. And some of them get the attention of traditional publishers and become very successful.

I’m not generally very welcome on panel discussions, but you get, “The kids these days, they have no attention spans.” And: “The kids these days, they’re always looking at their phones.” And I’m like, “Well, hang on a minute. Both of those things can’t be true.” Either they have no attention or they can’t stop looking at their phones, by which you mean paying a lot of attention to their phones. What’s on their phones is words, most of the time, even if you go look at some dumb TikTok video, they put words on top of things. There are captions that help it make more sense when they’re communicating with one another. They’re sending text messages. Children today are writing more words than you or I did when we were teenagers.

The other day I was talking to an educator, and they asked, “What do you think about AI? It’s writing all the essays.” My reply is, “I think you should stop assigning people essays.” Why has nobody come up with this idea? Tell the students, “I want you to do the reading, and then you and I are going to sit down for five minutes, one-on-one, and we’re going to talk about it.” That solves the whole freaking problem.

But if our brains haven’t changed since we first started writing down and consuming stories, wouldn’t it be a good thing to continue to write essays? Evidence suggests writing is such an important part of the thinking process.

Writing is just a technology of story. It’s one of the earliest technologies of story. And older people always hold the things that they did when they were kids in higher regard. I’m a writer. I write books. I love writing. I can talk for days about why writing is good and why books are good, but are they better than everything else? That’s an unchallenged assumption based on the fact that it’s old and not based on the fact that it’s better.

The standard academic essay is an example of what Paulo Freire called banking education. The teacher deposits a question; the student retrieves content, formats it per conventions, returns it for grading. The product is assessed, not the thinking that was supposed to happen in the middle. What the essay actually measures is socioeconomic class and family income. Essay content and style correlate more strongly with household income than even SAT scores. Higher-income students deploy abstract reflection, complex syntax, and so on, not because they think more clearly, but because those conventions are part of their linguistic inheritance. Lower-income students write differently, not worse, but get marked down. And here’s the kicker: Rich kids have always been able to pay tutors, writing coaches, and consultants to help them write essays. AI has simply made that service free and universal. The scandal isn’t that students aren’t writing their own essays. The scandal is that we’re only worrying about the problem now that the cheat is available to everyone.

What about long-form versus very short-form storytelling? Can a 5-second post on a social media app really sustain attention or require you to think about ideas in the way that a novel or a nonfiction book would?

You can get equally enthralled by a short story and a 10-book series. Martin Luther’s 95 Theses was this one-page document. The first viral meme broke the world’s greatest power at the time—the Roman Catholic Church—in two. It really isn’t how you say it, it’s what you say. If you’re going to write long-form, you have to do it well. If you’re going to write short-form, you have to do it well. All of that stuff seems values-neutral to me.

But also, social media content isn’t always short-form. A teenager spending three hours on social media might be watching long-form YouTube essays, reading Reddit threads, participating in BookTok, or creating content. Collapsing all of that into a single variable and drawing conclusions about format isn’t justified. The most popular YouTube creators built massive audiences on long-form content. PewDiePie—110 million subscribers, nearly 30 billion total views—averages 28 minutes per video, more than double the platform average. Penguinz0, who has 17.5 million subscribers and 12 billion views, averages 27 to 60 minutes per video depending on measurement window. The generation supposedly incapable of sustained attention built two of YouTube's largest channels on content running 30-60 minutes per video.

And long-form reading is booming. United States young adult print sales went from approximately 23 million copies in 2018 when TikTok launched to a record 35 million in 2022, a 52-percent increase. Sales in 2024 remain 31 percent above 2018 levels. The primary driver of that growth, according to Circana BookScan, was TikTok. Those 30 million annual copies average roughly 70,000 words each, approximately 2 trillion words, of long-form reading per year in a single book category, from a generation supposedly incapable of sustained attention. That’s about the same number of words per capita as any other age group. Americans aged 11-18 read about one novel a year on average. So do Americans over 19.

Read more: “Our Brains Tell Stories So We Can Live”

What about recent studies that suggest kids’ social media use is linked to lower memory, vocabulary, and reading scores?
The claim that social media is measurably harming cognition isn’t supported by the evidence. The one genuinely controlled experimental result is a 2023 study, which found TikTok degraded prospective memory. Specifically, the ability to remember to execute a planned intention—in a between-subjects design—while Twitter, YouTube, and a no-activity control did not. This is a real finding. But it measures one narrow cognitive function under artificial lab conditions, not, say, reading, vocabulary, critical thinking, or abstract reasoning. 

Assessments like reading scores don’t measure things like narrative construction, persuasive communication, editing judgment, or audience awareness, all of which content creation develops. Participation matters. TikTok follows the 90-9-1 pattern common to all interactive media. One percent create, 9 percent interact and the rest read, watch, or whatever. But on a platform with 150 million U.S. users, even 1 percent is 1.5 million American content producers. And the 9 percent who comment, stitch, and duet are doing something cognitively active.

Research from University of Oxford experimental psychologists Amy Orben and Andrew Przybylski suggests technology use explains only around 0.4 percent of variation in adolescent well-being. The concern about bedtime screens, often treated as established fact, wasn’t supported when measured properly. Cognitive psychologist Lan Nguyen and colleagues reviewed some 100,000 participants and found a moderate correlation between short-form video and poorer attentional performance, but the causal direction isn’t proven: Children with pre-existing attention difficulties may gravitate toward high-stimulation short-form content, producing the observed correlation without any platform effect.

You write that critical literacy—the ability to look at the context of a story, to ask follow-up questions, to recognize that everybody tells you something with an agenda, is the only way to protect yourself from manipulation today. Is anyone successfully teaching critical literacy?

The way I conclude the book is, “No one is coming to save us.” We ourselves have to get more humble, more experienced, recognize our own cognitive biases, recognize when we’re mad about something because we forgot to eat breakfast, and actually understand that we see the world in stories. People often think, “What he’s saying to me is, ‘I’m already a good critical thinker, but I’ve gotta help the other people.’” But no, I’m saying “I, Kevin, have to get better at it. And you, Kristen, have to get better at it.” One of my favorite cognitive biases is bias blindness: People who know there are cognitive biases, but are absolutely convinced these biases don’t apply to them.

It seems like you’re hopeful, though, that this new era of storytelling can bring about progress of some kind.

It already has. I have a nice little chart that I show when I talk about the book. Even today, about 2 to 3 percent of the silent generation will identify as gay, lesbian, bisexual, or trans. It’s about the same for the Boomer generation, and it’s a little bit more for Generation X. But for millennials, it’s about 15 percent, and for Gen Z, it’s about 25 percent. A lot of that has roots in the Internet becoming a place where people could find one another and build community and learn to come out. You see supportive groups forming that allow people to be themselves.

The trans revolution, a historic movement that we’re now living through, is in many ways a result of the Internet and digital photography allowing people to tell their stories more loudly and more clearly than they could before. And a lot of the horrible things in the world are backlash against that. We look at this horrible Epstein situation and it’s all terrible, but the fact of the matter is that in the 1950s, that just would’ve been no big deal. We see a lot of progress. Particularly right now, we can rightly and reasonably get very focused on the backlash to the progress, but they can’t reverse it all the way. 

I can absolutely guarantee you that the Supreme Court will not reverse the miscegenation laws that prevented Black and white people from getting married in the late 1960s, because Clarence Thomas is a Black man married to a white woman. There are a lot of horrible, bloody, brutal things that happen because we made progress. And some of them push us back a little way, but they never push us back all the way."]]></description>
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    <title>The Marketing Tricks of &quot;Artificial Intelligence&quot; - YouTube</title>
    <dc:date>2026-03-24T06:56:40+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["This week, Sam talks to Emily Bender and Alex Hanna about the marketing ploys of “artificial intelligence,” why ridicule works to keep big tech’s claims in check, and what makes them hopeful for the future. They’re the authors of The AI Con: How to Fight Big Tech’s Hype and Create the Future We Want.

Dr. Alex Hanna is a writer and sociologist of technology, labor, and politics. She’s the Director of Research at the Distributed AI Research Institute (DAIR) and a Lecturer in the School of Information at the University of California Berkeley. Dr. Emily M. Bender is a Professor of Linguistics at the University of Washington where she is also the Faculty Director of the Computational Linguistics Master of Science program and affiliate faculty in the School of Computer Science and Engineering and the Information School.

They also host the The Mystery AI Hype Theater 3000 podcast which “deflates AI hype and draws attention to the real harms of the automation technologies we call ‘artificial intelligence’.” 

- The AI Con: How to Fight Big Tech’s Hype and Create the Future We Want: https://thecon.ai/

- The Mystery AI Hype Theater 3000 podcast: https://www.dair-institute.org/maiht3k/

- Flood of AI-Generated Submissions ‘Final Straw’ for Small 22-Year-Old Publisher: https://www.404media.co/bards-and-sages-closing-ai-generated-writing/

- Emily’s cartoon: https://bsky.app/profile/emilymbender.bsky.social/post/3mgmx232j2u2k

- Questioning the Normalization of Surveillance by the Center on Privacy & Technology at Georgetown:  https://medium.com/center-on-privacy-technology/questioning-the-normalization-of-surveillance-6a9c2f58c017 

- You Are Not a Parrot at NY Mag: https://nymag.com/intelligencer/article/ai-artificial-intelligence-chatbots-emily-m-bender.html

[See also:

"Ridicule as Praxis (with Emily Bender and Alex Hanna)
Why ridicule works to keep big tech’s claims in check, and what makes us hopeful for the future."
https://www.404media.co/ridicule-as-praxis-with-emily-bender-and-alex-hanna/ ]"]]></description>
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    <title>Is Taste the One Thing A.I. Can’t Replace? - The New York Times</title>
    <dc:date>2026-03-23T20:38:27+00:00</dc:date>
    <link>https://www.nytimes.com/2026/03/22/style/ai-tools-taste.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Is Taste the One Thing A.I. Can’t Replace?

Anxious tech workers in Silicon Valley are trying to cultivate a quality they say ChatGPT can’t provide."

[See also:

"Why Tech Bros Are Now Obsessed with Taste"
https://www.newyorker.com/culture/infinite-scroll/why-tech-bros-are-now-obsessed-with-taste
https://archive.is/VdzLq

"In the age of A.I., the term has become as much of a Silicon Valley cliché as “disruption” was in the twenty-tens."

archived:
https://archive.is/sWVGp ]

"“I don’t think I could teach someone to have taste,” said Jamey Gannon, a brand designer in Brooklyn.

Ms. Gannon, 24, runs an online course, called “Learn to Control A.I. Like a Creative Director,” for designers and marketers from big tech firms like Google, Meta and Coinbase. The idea is to teach tech guys to incorporate A.I into their designs — tastefully, of course.

But it won’t help students who aren’t willing to put in the work outside class.

“If you watch every Wes Anderson movie, spend an hour a day on Pinterest and work on your personal style, in a year you will come out with better taste,” Ms. Gannon said.

“Taste,” like “irony” or “fun,” depends largely on context. Is it discernment? Sensibility? Cultivation? Is it inborn or learned? A marker of distinction or a marker of class?

Whatever it is, personal taste about things like food, art, design and interiors — outside certain rarefied worlds — isn’t usually a prerequisite for professional success. Unless you listen to Greg Brockman, the president of OpenAI.

“Taste is a new core skill,” Mr. Brockman wrote on X last month.

For a big kahuna in the tech industry, which is known more for quantifying than qualifying, such a proclamation might seem strange.

Yet, in recent months, the rise of sophisticated artificial intelligence tools that can be told in plain language to code better and faster than humans has forced many in the tech world to contemplate the prospect of their own obsolescence. If a computer can do anyone’s programming job — or turn anyone who can type into a programmer — how can a person make him or herself indispensable?

Maybe with something impossible to quantify.

“When you can easily turn any idea into reality, it is tempting to turn every idea into reality — and most things should not be produced,” said Shawn Wang, a developer who hosts Latent Space, a newsletter and podcast popular among the growing class of coders who rely on A.I. tools for much of their work.

When too much is produced, said Mr. Wang, who writes under the name Swyx (it rhymes with the candy bar), the result is “slop.”

That is, the geyser of uncannily generic A.I.-made media that has flooded our feeds. It’s plentiful, aesthetically off-putting and bottom shelf. For Mr. Wang and others, the antidote to slop is taste — which here means the judgment of a human guiding the machine and choosing between its many outputs.

Mr. Wang cited some recent examples of what he considered good taste in the culture at large: a Ferrari designed by Jony Ive, the ex-Apple creative lead; “KPop Demon Hunters,” the animated Netflix sensation; and Anthropic, the A.I. start-up that last year opened a pop-up in the West Village that it called a “Zero Slop Zone.”

It is generally accepted that the tech industry’s greatest figure, Steve Jobs, had highly developed taste. He wore a custom Issey Miyake turtleneck as his personal uniform, and he considered the elegant design of his Apple products to be a form of cultural elevation for the masses. But the industry’s rank and file have not escaped the stereotype of gray hoodies, bloodless co-working spaces and nerdy hobbies. Can they be taught otherwise?

Taste, of course, is no small thing to learn: It is a function, the sociologist Pierre Bourdieu theorized, of one’s entire “habitus,” the way a person’s social context shapes his or her perception of and reaction to the world.

Recently, Sarah Chieng, a graduate of the Massachusetts Institute of Technology who works at the A.I. company Cerebras, started a dinner series with two friends called “In Pursuit of Taste.” One recent meal featured a five-course menu — highlights included scallops with corn and edible flowers — and attendees who worked at OpenAI, Anthropic, YCombinator and Notion.

Ms. Chieng, 24, contrasted that dinner, held at her apartment in the Marina district of San Francisco, with the lavish, expense-account affairs that A.I. companies put on to woo young talent in the industry.

Prepared by a friend with culinary training, the meal was served to a dozen guests crowded around Ms. Chieng’s dining table. If it weren’t for the elevated cuisine, custom napkins reading “In Pursuit of Taste” and some fake moss on the walls, the evening could have been mistaken for a humble dinner party.

“The biggest things with taste at a high level is figuring out how to stay differentiated,” Ms. Chieng said, adding that she had received interest from more than 100 people who wanted to attend her next event.

Of course, in an industry where contrarianism is considered a virtue, not everyone agrees that the taste trend is, well, tasteful.

In a widely shared essay on X titled “Against Taste,” the investor and writer Will Manidis called the discussion around taste a “fundamental demotion” of “human agency” that reduced us to mere consumers rather than creators.

“It places man at the end of the chain of creation, evaluating what has already been generated,” Mr. Manidis wrote.

Emily Segal, the co-founder of the brand consultancy Nemesis — her clients include Louis Vuitton, Nike and Cash App — said that the tech world’s attempts to speed-run good taste missed out on a crucial quality: personal idiosyncrasy.

“Cookie-cutter taste is by definition bad taste because taste is by definition relational and relative,” Ms. Segal said. “You can’t just clone some situational idea of good taste and hold it up as good taste.”

Whether taste is the basis of a new approach to technology or merely a buzzword, at least one eminence of the industry thinks the discussion is a healthy sign in and of itself.

“Any time that technologists are talking about things that are hard to measure and subjective and have to do with human empathy and feelings, it’s a step in the right direction,” said Evan Spiegel, the chief executive of Snap Inc.

Among the most aesthetically minded of the tech bosses, Mr. Spiegel once appeared on the cover of the Italian men’s fashion magazine L’Uomo Vogue, and he sits on the board of Otis College of Art and Design in Los Angeles, where he took classes as a high schooler.

Mr. Spiegel said he believed that taste — in product design, anyway — was about anticipating what people wanted. Can A.I. do that? Maybe. But for the time being, Mr. Spiegel said, the taste debate is forcing deeper questions about what makes the legacy species of the tech industry indispensable.

“I love that this moment is causing people to spend more time thinking about what really makes us human,” he said. “If it’s not intelligence, it might focus us all on things that are far more important. And that would be a good thing.”

As for what those things are, well, it may be a matter of taste."]]></description>
<dc:subject>taste ai artificialintelligence siliconvalley human humanism 2026 josephbernstein sensibility discernment gregbrockman openai shawnwang anthropic sarahchieng willmanidis emilysegal evanspiegel slop aislop</dc:subject>
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<item rdf:about="https://www.chronicle.com/article/is-ai-making-us-stupid-cal-newport-is-worried">
    <title>Is AI Making Us Stupid? Cal Newport Is Worried.</title>
    <dc:date>2026-03-22T02:19:08+00:00</dc:date>
    <link>https://www.chronicle.com/article/is-ai-making-us-stupid-cal-newport-is-worried</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[archived:
https://archive.is/QdPAy

via:
https://www.frontporchrepublic.com/2026/03/meatpackers-barnes-noble-and-wittgenstein/

"Evan Goldstein interviews computer scientist and productivity researcher Cal Newport about AI: “Universities need to explicitly portray themselves as citadels of concentration. The life of the mind is critical to the human experience. It is why you come to a university, just like the entire purpose of a Navy SEAL boot camp is to get ready for the physical hardships of war. Academic institutions need to demonstrate that the life of the mind is hard and worth it. We need to think about cognitive fitness the way we think about physical fitness. There should be a simple rule for being a thinker in an age of AI: Don’t let AI write anything for you. Writing is to cognitive health what steps are to physical health. Write that email from scratch. Write that memo with the bullet points from scratch. Don’t flee that strain. You need it as much as you need those 10,000 steps a day.”"]]]></description>
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<item rdf:about="https://hearthandfield.com/with-living-hearts-a-wandering-review-of-rerum-novarum-in-the-age-of-a-i/">
    <title>With Living Hearts: A Wandering Review of Rerum Novarum in the Age of A.I. – Hearth &amp; Field</title>
    <dc:date>2026-03-21T21:37:15+00:00</dc:date>
    <link>https://hearthandfield.com/with-living-hearts-a-wandering-review-of-rerum-novarum-in-the-age-of-a-i/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[via:
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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