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    <title>&quot;WALKING IS SO SIMPLE YET SO DEEPLY COMPLEX&quot;: IN CONVERSATION WITH ALISA OLEVA</title>
    <dc:date>2026-06-29T03:13:26+00:00</dc:date>
    <link>https://www.fetch.london/post/walking-is-so-simple-yet-so-deeply-complex-in-conversation-with-with-alisa-oleva</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>2025 walking alisaoleva psychogeography art performance situationist listenting senses sensory transience ephemeral ephemerality documentation movement parkour community everyday audio resistance productivity london walkshops</dc:subject>
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    <title>On Doing Nothing: Finding Inspiration in Idleness, by Roman Muradov (2018) | Chronicle Books</title>
    <dc:date>2026-06-27T23:13:55+00:00</dc:date>
    <link>https://www.chroniclebooks.com/products/on-doing-nothing</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In an age of obsessive productivity and stress, this illustrated ode to idleness invites readers to explore the pleasures and possibilities of slowing down. Beloved author and illustrator Roman Muradov weaves together the words and stories of artists, writers, philosophers, and eccentrics who have pursued inspiration by doing less. He reveals that doing nothing is both easily achievable and absolutely essential to leading an enjoyable and creative life. Cultivating idleness can be as simple as taking a long walk without a destination or embracing chance in the creative process. Peppered with playful illustrations, this handsome volume is a refreshing and thought-provoking read."

...

"Roman Muradov is an award-winning author and artist, and a professor at California College of the Arts in San Francisco."

[via:
https://www.scopeofwork.net/an-incomplete-accounting-of-what-im-reading/

quoting:

"Artistic delay is resisting the impulse to explore an idea fully at its birth, instead allowing it to live for a while in the greenhouse of the mind, where it may mature and corrupt, grow into something new, or die and fertilize the soil."]]]></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.jerrysmap.com/">
    <title>Jerry's Map</title>
    <dc:date>2026-06-24T07:41:46+00:00</dc:date>
    <link>https://www.jerrysmap.com/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[See also:

https://en.wikipedia.org/wiki/Jerry_Gretzinger
https://www.youtube.com/@jerrygretzinger9861/videos
https://vimeo.com/user2352465

https://www.itsnicethat.com/articles/jerrys-map
https://www.wired.com/2013/09/jerry-gretzinger-map-ukrania/
https://www.theatlantic.com/video/2011/09/the-mysterious-life-of-jerrys-map/469446/
https://art.org/exhibitions/jerrys-map

https://vimeo.com/6745866
https://vimeo.com/13596774

"#9 - Jerry Gretzinger" (The Story Podcast)
https://www.youtube.com/watch?v=5ZthLRfCsMA

"He Won’t Stop Building a Map to an Imaginary Place"
https://www.youtube.com/watch?v=Is8N7B9b0GQ

"The remarkable story of Jerry Gretzinger and the map he's dedicated his life to making.

00:00 - What is Jerry's Map?
01:19 - How the map gets made
13:34 - Day 1: The build begins
20:14 - The deck of cards
24:55 - Day 2: We resemble prawns
35:45 - Day 3: The final panels
41:24 - Watch our companion video!"

via:
https://www.openculture.com/2026/06/this-man-has-been-drawing-a-map-of-an-imaginary-land-since-1963.html

"At one time or another, we all feel twinges of anxiety about what will constitute the legacy we leave behind. Jerry Gretzinger may well be subject to just the same discomfort, but at least he can point to the Map: an enormous representation, made of thousands and thousands of individually created and continually modified panels, of an entirely fictional land called Ukrania. You can see Jerry’s Map painstakingly laid out in its most up-to-date state in the new People Make Games video above. As interesting as the product is so far, the work that goes into it is just as compelling, which Gretzinger performs every day according to a complex and strictly defined set of procedures dictated by a deck of heavily modified playing cards.

It would take an astute listener to grasp the rules of the project the first time through, but they’re also available for supplementary study at the official site of Gretzinger’s map. They may bring to mind Brian Eno’s Oblique Strategies, the deck of cards printed with suggestions meant to dislodge creative jams in the music studio or elsewhere.

The map itself may look more reminiscent of the work of Henry Darger, another “outsider artist” who produced riots of color and haphazard-looking materials with an obsessive underlying order of their own. But unlike Darger, who died in obscurity only for his askew epics to be discovered among his belongings, Gretzinger has become famous for his creation in his lifetime, so much so that there exists an active subreddit of amateurs following his example.

Still, the Map did first have to be rediscovered. What Gretzinger began as the expansion of idle doodles in urban form made during breaks at the ball bearing factory in 1963 had to be shelved in the eighties, when a clothing business he’d started with his wife took off. A couple of decades thereafter, his son’s discovery of the Map in the attic inspired Gretzinger to resume work on it, which has continued apace ever since. When interviewed, he sounds less like a creator than an observer, helplessly watching as the city of Ukrania becomes more abstract as it grows — and as great swathes are inexorably consumed by a white space, made of scraps of his own correspondence and other life artifacts, that he portentously calls “the Void.” Now that he’s in his mid-eighties, Gretzinger appears to find it all more freighted with meaning than ever. Sooner or later, alas the Void comes for us all; what’s left to us is how we prepare for it.]

"What is it?

In the summer of 1963 Jerry began drawing a map of an imaginary city. The work started as a doodle done in the spare time he had while working at a tedious job. He continued to add to that map through the years until, in 1983, he set it aside to put his free time to other use.

It was stored in the attic of his home in Cold Spring, New York. It gathered dust. Jerry’s son, Henry, found it one day while rummaging around. He brought it down and asked what it was. Seeing it then triggered Jerry to dust it off and continue the project.

Years later, the Map is now a two-dimensional “virtual world” art project which is now comprised of over 4000 individual eight by ten inch panels. When assembled, these panels form an approximate circle. The panel locations are defined by N, S, E, and W coordinates that originate at the center of the circle. The locations in the matrix do not change, but the panels themselves are continually revised based on instructions drawn from the artist’s custom deck of cards.

Its execution, in acrylic, marker, colored pencil, ink, collage, and inkjet print on heavy paper, is dictated by the interplay between an elaborate set of rules and randomly generated instructions.

Jerry maintained a blog about the project for many years. He no longer updates it, but the old posts are still available on Blogger. And also be sure to check out r/jerrymapping,  an interesting  subreddit devoted to map making in the style of Jerry's Map**.**

The Creative Process

The Card Deck

The entire process is driven by instructions on a card drawn from a special deck created by the artist. Each cycle begins only when the artist’s tasks from the previous card are complete. This could take anywhere from a few minutes to a few days.

The cards were first introduced as a simple random number generator. When Jerry was first creating the map it was simple enough to work sheet to sheet, but as the map grew to hundreds of individual panels it became very tedious to make his way through the set.

“I wanted to move through the stack faster, and the easiest random number system I could come up with was a deck of cards. I’d draw a card and move down that many panels in the stack.” 

As Jerry began working on ways of systematizing the process of working on the map he began to incorporate instructions on the cards. The contemporary deck of cards has been adapted from playing cards and the total number varies as cards have been added, revised, and removed. Currently there are approximately 100 cards.

“Sometimes I have feelings about the deck of cards. There’s a message in those cards. There’s no big man with a beard who has ordered the cards, but I’m very interested in seeing what comes out of it. There’s a reality in there waiting to get out. It’s the map’s future predictor and as it is always changing its alive…My hand puts the paint on the paper, I’ll step back and look at the sheets as though I wasn’t the perpetrator but merely the observer.”

The Principles

These are the instructions and rules which guide the Artist in the creation of the map:

• Each card has a large black or red number in an upper corner. A "task" is defined as the completion of the number of work units as specified by the number on the card that is drawn. A work unit is the number of one inch squares to be covered. The number drawn and the effort required can be highly variable, so a day's work could consist of one card’s work units, or just a portion of one. Work on an incomplete work unit continues at the next work session.
• When a card is drawn you must follow the specific instructions on the card, but those instructions may be changed for the next time that card is drawn.
• Work direction is determined by color of the drawn card - black is clockwise, red is counter-clockwise.
• Every page has a "center" point from which the work emanates. The "center" of the new page is the same as the parent’s.
• New panels are generated by drawing a "new panel" card, or a new panel is required to complete a section of art.
• When a new page is added, the new page will use the "color of the day".
• The location of the new page is determined by placing a compass point in the "center" of the parent page and determining the closest edge of the map (this keeps the map roughly circular and growing generally equally in all directions).
• Master map shows the locations of the panels as defined by coordinates.
• Colors are more abstract and do not necessarily represent the physical world. Colors may be applied with either paint or markers, or by using collage. The 42 colors are continually remixed to ensure a spectrum of paints.
• New artwork is never applied on top of existing original artwork, it is only added to a new version of the page.

The Layers

The Map is expressed, over time, in successive layers, each one replacing its predecessor. The process of developing and revising a panel results in several iterations of that panel.

The Base Layer is divided into four phases:

A. The blank page is an 8 by 10 inch patchwork of paperboard or is a sheet of heavy paper on which is a photo or a lumen print.

B. The blank is gradually covered in successive bands of painted color.

C. The paint is replaced by 1" squares of paper collage.

D. The collage is replaced by 1" city squares in:
1. Green with 400 new inhabitants
2. Red with 800 new inhabitants
3. Grey with 1200 new inhabitants
4. Black with 2400 new inhabitants

The next layer is The Void. Its initial phase is composed of irregular pieces of plain, white collage. That is followed by a layer of 2" squares of black-and-white collage. On that layer 1" squares of grey city form followed by 1" squares of black city.

The third layer is called The Red Dimension and is expressed by irregular flame-shaped solid red collage.

Black Ness, composed of 2" squares of black collage, supercedes The Red Dimension.

Then follows The Ziggurat Phase in which successively smaller squares of collage, starting with 2 by 2, are stacked on top of each other. That layer, and the ones that follow, have yet to manifest themselves on The Map.

The Flood, represented by irregular pieces of blue collage, and Re-Birth, composed of hand-torn pieces of kraft paper, are the final stages in the Map cycle.

Then the whole process starts over with new Paint Bands.

The Evolution of the Process

The map has been constantly evolving with Jerry over the years from the earliest iterations to its present state. This evolution has been driven by three primary factors. First, the media used in the production of the map panels has changed over time. Second, as the map grew larger mechanisms such as the use of the deck of instruction cards automated the map and changed Jerry's role as the author. Finally, the introduction of the system of layers."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=Is8N7B9b0GQ">
    <title>He Won’t Stop Building a Map to an Imaginary Place - YouTube</title>
    <dc:date>2026-06-24T07:40:50+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=Is8N7B9b0GQ</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The remarkable story of Jerry Gretzinger and the map he's dedicated his life to making.

00:00 - What is Jerry's Map?
01:19 - How the map gets made
13:34 - Day 1: The build begins
20:14 - The deck of cards
24:55 - Day 2: We resemble prawns
35:45 - Day 3: The final panels
41:24 - Watch our companion video!"

[See also: 

https://www.jerrysmap.com/
https://en.wikipedia.org/wiki/Jerry_Gretzinger
https://www.youtube.com/@jerrygretzinger9861/videos
https://vimeo.com/user2352465

https://www.itsnicethat.com/articles/jerrys-map
https://www.wired.com/2013/09/jerry-gretzinger-map-ukrania/
https://www.theatlantic.com/video/2011/09/the-mysterious-life-of-jerrys-map/469446/
https://art.org/exhibitions/jerrys-map

https://vimeo.com/6745866
https://vimeo.com/13596774

"#9 - Jerry Gretzinger" (The Story Podcast)
https://www.youtube.com/watch?v=5ZthLRfCsMA

via:
https://www.openculture.com/2026/06/this-man-has-been-drawing-a-map-of-an-imaginary-land-since-1963.html

"At one time or another, we all feel twinges of anxiety about what will constitute the legacy we leave behind. Jerry Gretzinger may well be subject to just the same discomfort, but at least he can point to the Map: an enormous representation, made of thousands and thousands of individually created and continually modified panels, of an entirely fictional land called Ukrania. You can see Jerry’s Map painstakingly laid out in its most up-to-date state in the new People Make Games video above. As interesting as the product is so far, the work that goes into it is just as compelling, which Gretzinger performs every day according to a complex and strictly defined set of procedures dictated by a deck of heavily modified playing cards.

It would take an astute listener to grasp the rules of the project the first time through, but they’re also available for supplementary study at the official site of Gretzinger’s map. They may bring to mind Brian Eno’s Oblique Strategies, the deck of cards printed with suggestions meant to dislodge creative jams in the music studio or elsewhere.

The map itself may look more reminiscent of the work of Henry Darger, another “outsider artist” who produced riots of color and haphazard-looking materials with an obsessive underlying order of their own. But unlike Darger, who died in obscurity only for his askew epics to be discovered among his belongings, Gretzinger has become famous for his creation in his lifetime, so much so that there exists an active subreddit of amateurs following his example.

Still, the Map did first have to be rediscovered. What Gretzinger began as the expansion of idle doodles in urban form made during breaks at the ball bearing factory in 1963 had to be shelved in the eighties, when a clothing business he’d started with his wife took off. A couple of decades thereafter, his son’s discovery of the Map in the attic inspired Gretzinger to resume work on it, which has continued apace ever since. When interviewed, he sounds less like a creator than an observer, helplessly watching as the city of Ukrania becomes more abstract as it grows — and as great swathes are inexorably consumed by a white space, made of scraps of his own correspondence and other life artifacts, that he portentously calls “the Void.” Now that he’s in his mid-eighties, Gretzinger appears to find it all more freighted with meaning than ever. Sooner or later, alas the Void comes for us all; what’s left to us is how we prepare for it."]]]></description>
<dc:subject>jerrygretzinger maps mapping fiction obliquestrategies 2026 art brianeno henrydarger making imagination creativity rules systems systemsthinking games play gaming worldbuilding arts accretion persistence peoplemakegames lore change random randomness uncertainty unrest future disorder order cards carddecks productivity generativeart generative</dc:subject>
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<item rdf:about="https://matthewbutterick.com/extinction-level-capitalism.html">
    <title>Matthew Butterick | Extinction-level capitalism</title>
    <dc:date>2026-06-17T10:06:00+00:00</dc:date>
    <link>https://matthewbutterick.com/extinction-level-capitalism.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Putting it all together: Among AI risks, we should take more seri­ously the poten­tial conse­quences of AI working as intended. AI is a capi­talist instru­ment. Its prin­cipal func­tion is to concen­trate capital. Its intended mech­a­nism is large-scale labor replace­ment. But it is also inher­ently polit­ical tech­nology. As AI makes it harder for workers to capture value from their labor, they will increas­ingly have to rely on goodies from Big AI, priva­tizing what were once func­tions of govern­ment. If Big AI subsumes the func­tions of workers and govern­ment, both will tend to realign polit­i­cally around Big AI’s inter­ests. What­ever term describes this system, it is not liberal democ­racy as US citi­zens have tradi­tion­ally under­stood it. AI-centered capi­talism risks an extinc­tion of demo­c­ratic possi­bility. It will be America. But it will no longer be Amer­ican."]]></description>
<dc:subject>matthewbutterick capitalism ai artificialintelligence spacex openai anthropic elonmusk capital philosophy government politics politicaleconomy technology luddism luddites brianmerchant economics samaltman darioamodei billgate marcandreessen technooptimism well-being wellbeing society history langdonwinner policy democracy liberaldemocracy liberalism environment gildedage inequality opec johnlocke illiberaldemocracy latecapitalism jamesglabraith robertreich karlmarx mancurolson skynet stephenhawking sciencefiction scifi nickborstom stuartrussell engineering reclamation west governance power control usexceptionalism americanexceptionalism bigai google carlbenediktfrey law legal edzitron labor work workers wages employment unemployment greatdepression taxes taxation markets revolution technofuedalism venezuela hugochávez nicolásmaduro randynewman communism property industrialrevolution resistance citizenship knowledgework gdp productivity erikbrynjolfsson knowledgeworkers biglaw llms resources norway human</dc:subject>
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<item rdf:about="https://aworkinglibrary.com/writing/ten-times">
    <title>Ten times | A Working Library</title>
    <dc:date>2026-06-12T00:24:43+00:00</dc:date>
    <link>https://aworkinglibrary.com/writing/ten-times</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I’ve talked about one just-so story of AI—the notion of its inevitability—and I want to talk about another, that AI will increase productivity. This is a somewhat tricky story to explore, because it rests on the obfuscation of what we mean when we say “productivity.”

<blockquote>[C]ertainly, companies will be interested in tracking their customers with AI, whether as targets of ads or as imagined thieves. For most companies, however, there is an even bigger target at which to point their AI technologies: the people they employ. When companies do so, the ostensible purpose is usually simply described as increasing productivity. After all, who could be opposed to getting more done with less work? Alas, increases in productivity are deeply interwoven with two other purposes: first, the automation of supervision and control—management. Second, the reduction of wages, for instance by increasing the pool of workers that can be hired for particular tasks—deskilling, outsourcing, and globalization. [Blix & Glimmer, Why We Fear AI, page 79]</blockquote>

It’s worth teasing something apart here. When workers talk about increasing their productivity, they often speak of getting more work done in the same amount of time. As they develop skill, or as the work becomes more automated or more regular, they are able to do more of it. But when companies talk about productivity, they are much more likely to be talking about the cost of the work. The descriptions are, at some level, equivalent, but they emerge from very different political standpoints and have entirely different impacts on people’s lives.

For example, the automation of management improves productivity by reducing the number of managers needed to keep work moving, at times even down to zero. As Blix and Glimmer note, Amazon warehouse workers may find their experience of management is entirely subsumed under automated video surveillance in which there is little human oversight—or, in which the human oversight is itself automated and distant. But we see the same automation drive in more so-called professional labor, too, e.g., when a software engineer is evaluated on the number of pull requests they submit, or a doctor is measured by the change in blood pressure of their patients. Both moves replace human judgement with a purportedly objective system that can do the work of supervision without a supervisor. If when you look for productivity increases you’re only looking for people doing more work, you may miss the fact that a lot of those people are no longer around.

Likewise, we are wont to assume that deskilling looks like someone doing more menial work after most of their work has been automated away. The copywriter who once generated sentences and ideas from their brilliant, creative mind but is now tasked with babysitting a sycophantic LLM that spits out uncanny but plausible-sounding versions of the same is an obvious victim. But deskilling shows up in other ways, too: the copywriter who retains their job as an actual writer—because such work remains valuable underneath an avalanche of slop—finds that they are pressured to do more and more work, at lower and lower wages, because there are legions of other people who can do it, too. The deskilling occurs at the level of the community, not only the individual.

In other words, a synonym for “increase in productivity” is “fewer workers.”

<blockquote>This is the real-life version of the industry fable of the so-called “10x engineer,” a mythical engineer that allegedly adds 10 times the value of a normal one to a company, and the real mechanism behind it: the value that is “added” is literally the wages that the other nine workers are no longer paid, and which thus remain on the credit side of the company’s ledger. [Blix & Glimmer, Why We Fear AI, page 107]</blockquote>

This puts those now-ubiquitous AI mandates in a slightly different light: if every engineer (or copywriter, or doctor, etc.) is required to develop the skill to use these tools, then all of them are eminently replaceable by anyone else. So long as lots of other potential 10x workers are waiting in the wings, there will be downward pressure on wages for that lone, last-standing worker. Maybe, they think, if they work really hard and become that mythical 10x engineer, surrounded by an army of obsequious agents bent to their will, they will succeed in earning all of the wages of the nine workers they replaced. But ten times zero is still zero."]]></description>
<dc:subject>mandybrown 2026 ai artificialintelligence productivity efficiency llms</dc:subject>
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<item rdf:about="https://idle.news/blog/on-the-difference-between-rest-and-idleness/">
    <title>idle.news — On the Difference Between Rest and Idleness</title>
    <dc:date>2026-06-09T21:27:15+00:00</dc:date>
    <link>https://idle.news/blog/on-the-difference-between-rest-and-idleness/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Why the wellness industry loves rest, fears idleness, and has spent a great deal of money to keep you from noticing the difference."

...

"There is a kind of rest the modern world approves of, and it is important to understand that this approval is the problem.

The approved rest goes by many names. Recovery. Recharging. Self-care. Downtime. It arrives now with its own industry: the apps that track your sleep so you may optimize it, the retreats that cost a month's salary, the scented candles sold with the vocabulary of medicine, the entire apparatus of wellness, which is simply the word the productive world uses for maintenance performed on itself. This rest is permitted, encouraged, even prescribed, and the reason it is permitted is the reason it should be regarded with suspicion: it is rest in service of work. It exists so that you may return to your labors restored, sharpened, more efficient than before. It is the pit stop, not the journey. The race resumes the moment the tires are changed.

Idleness is something else entirely, and the world does not approve of it at all.

The difference is not one of activity. A person resting and a person idling may look identical from the outside: both are in the chair, both are doing nothing the world would call work. The difference is in what the doing-nothing serves. Rest serves work. It is the trough between two waves of effort, valuable precisely because of the effort it enables. It can be defended in the language of productivity, which is why the productive world tolerates it: even your stillness, it turns out, can be made to justify itself by improving your subsequent motion. Rest is idleness with an alibi.

Idleness has no alibi, and wants none.

The idle hour does not exist in order to improve the hours around it. It does not recharge you for anything. It is not an investment whose return is collected later at the desk. It serves nothing, points toward nothing, produces nothing, and answers to no one, and this is not a flaw to be corrected but the entire substance of the thing. To be idle is to occupy time that has been removed from the economy of usefulness altogether, time that will never be redeemed, time spent as an end in itself rather than as a means to some later, more respectable end. The rester is preparing to be useful. The idler has, for an hour, simply declined to be.

This is why the wellness industry loves rest and fears idleness, though it would never put it that way.

Rest can be sold, because rest promises a return. Buy the mattress, the app, the retreat, the supplement, and you will work better, earn more, perform at your peak. The promise is always, in the end, a promise about your output. The product is rest; the pitch is productivity. Even the language of self-care, which sounds like permission to do nothing, is in fact a tightly conditional permission: care for yourself so that you may continue to function, maintain the machine so the machine keeps running. It is the logic of the factory applied to the soul, and it has been astonishingly successful, because it allows a person to feel rebellious and indulgent while doing exactly what the system requires of him, which is to keep himself in good working order.

Idleness cannot be sold this way, because idleness refuses the premise. It does not promise to make you better at anything. It offers no return on investment. Its only product is itself: the hour spent, the light watched, the thought followed nowhere in particular, the afternoon allowed to pass without producing evidence. There is no pitch in it. You cannot monetize a man staring at rain. You can sell him a meditation app that promises the rain-staring will lower his cortisol and improve his quarterly performance, but the moment he accepts that pitch he is no longer idle. He is resting, strategically, on the advice of his wellness coach. The rain has become a tool. The idleness has been quietly converted back into work.

The conversion is the whole game, and it is happening constantly, and most people never notice it.

Watch how the culture absorbs every genuine act of refusal and sells it back as a technique. Walking, which was once simply walking, becomes a wellness practice with a step count and a heart-rate zone. Doing nothing, which was once simply doing nothing, becomes niksen, a Dutch lifestyle trend with books and a methodology. Even boredom, the most useless state imaginable, has been recuperated: boredom is good for you, the articles announce, boredom boosts creativity, boredom makes you more productive when you return to work. And there it is again, the inevitable return to work, the alibi reattached to the very thing that was supposed to escape it. The culture cannot leave a single hour genuinely unredeemed. Every patch of fallow ground must be shown, eventually, to be improving the yield of the fields around it.

The gazette is for the fallow ground that improves nothing.

This is a harder position than it sounds, because the temptation to justify is enormous, and it comes from inside. You sit down to be idle and within minutes some voice begins constructing the alibi: this is good for me, this will make me more creative, this is restoring my focus for tomorrow. The voice is not malicious. It is the voice of a person raised to believe that time must answer for itself, and it cannot bear an hour that simply refuses to. To be truly idle you must disappoint that voice. You must sit in the chair and decline, actively, to collect any benefit from sitting in the chair. The moment you catch yourself thinking the idleness is doing you good, you have lost it. It has become rest. It has rejoined the economy. The discipline of idleness, and it is a discipline, is the discipline of refusing every offered justification, including the ones you offer yourself.

I want to be precise about what is being defended, because it would be easy to mistake this for an argument against rest, and it is not.

Rest is good. Rest is necessary. A tired person should sleep, a depleted person should recover, and there is no virtue in grinding yourself to ruin. If you are exhausted, rest, and let the rest serve your work, and feel no shame in it. The wellness industry is not wrong that recovery matters; it is only wrong in believing that recovery is the whole of what stillness is for. The error is not in resting. The error is in believing that rest is the only legitimate form of doing nothing, that every idle hour must ultimately cash out as improved performance, that time which does not eventually serve work is time wasted.

Some time should be wasted. That is the claim. Not all of it, not most of it, but some, deliberately, as a matter of principle.

Because a life in which every hour serves work, including the hours of rest that serve work by restoring you for more work, is a life that belongs entirely to work, even in its leisure, even in its sleep. Such a life has no outside. It is productive all the way down, optimized in its very relaxation, and a person living it has never once, not for a single hour, simply been alive without being also, somehow, useful. The idle hour is the one hour that has an outside. It is the one hour that does not belong to the project of your own improvement. It is, in the most literal sense, free time: not time freed up for other tasks, but time that is genuinely free, owned by no purpose, answerable to no return.

So the gazette draws the line clearly, and stands on the far side of it.

Rest if you are tired; we all get tired. But do not mistake your rest for what we are defending here, and do not let the wellness industry convince you that its conditional, productive, alibi-bearing version of stillness is the only kind on offer. There is another kind. It produces nothing. It improves nothing. It will not lower your cortisol in any way you could measure or sell. It is the hour you spend going nowhere, for no reason, with no benefit, watching the light change, keeping company with the dead, drinking the second cup you did not need.

It is the most useless thing you will do all week.

It may also be the only hour that was truly yours.

<blockquote>“Rest is permitted because it returns you improved. Idleness is suspect because it might not return you at all.” — House Rule.</blockquote>"]]></description>
<dc:subject>idleness unproduct nonproduct rest capitalism production productivity slow unschooling time wastingtime leisure artleisure leisurearts freetime stillness performance boredom creativity work labor</dc:subject>
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<item rdf:about="https://2ndbreakfast.audreywatters.com/at-what-cost/">
    <title>At What Cost?</title>
    <dc:date>2026-06-05T09:42:43+00:00</dc:date>
    <link>https://2ndbreakfast.audreywatters.com/at-what-cost/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["“What Do I Need To Get Done That I Don't Have To Think About?” asks historian Timothy Burke, pondering about the sorts of “mindless tasks” he’s supposed to gleefully hand over to “AI.” “This rhetoric drives me nuts because it is frequently offered without concrete existing examples,” he writes. “It’s always a vague, futureward offer made with no evident knowledge about what it is that most people actually do in work or in everyday life. As if, perhaps, the pitch is coming from billionaires who don’t have to do anything tedious except perhaps to order all those kinds of tasks to be done.”

It is mind-boggling to me that anyone, but especially the teachers’ labor union, would argue that any work an educator does is “mindless” or menial, that any work an educator does is the kind of task that one should automate if they don’t want to have to think about it. I’m not saying that teachers aren’t overworked -- good grief. Rather, I want to remind people that software is not a substitute for the kind of structural change necessary to improve everyone’s lives, in and around the classroom.

The kinds of tasks that I hear teachers being encouraged to offload to “AI” -- grading, lesson planning, communication with students and parents, design of handouts and other classroom material, IEPs -- are actually constitutive of the very work. These tasks -- and yes, some of them can be burdensome, time-consuming, annoying as hell -- are how you come to know the content, the community, the classroom, yourself and others. Nothing about teaching and learning should be thoughtless or careless the way in which “AI” promises thoughtlessness and carelessness as-a-service. Education isn’t comprised of tasks that should be automated; this isn’t work that needs to be made faster and cheaper. Teaching and learning are not something to be optimized or engineered like machinery, turned into the very “factory model of education” that Silicon Valley has spent decades inventing and positioning against.

If we’re worried about what the push-button classroom will do to students, we should probably stop demanding teachers become button-pushers as well."]]></description>
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<item rdf:about="https://walledgardenedu.substack.com/p/the-right-tool-for-the-right-hands">
    <title>The Right Tool for the Right Hands - by Andrew Cantarutti</title>
    <dc:date>2026-06-05T09:33:09+00:00</dc:date>
    <link>https://walledgardenedu.substack.com/p/the-right-tool-for-the-right-hands</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Why the Same Tool Can Help a Teacher and Harm a Student"

[via:
https://2ndbreakfast.audreywatters.com/at-what-cost/ ]]]></description>
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</item>
<item rdf:about="https://www.theverge.com/ai-artificial-intelligence/942629/as-ai-gets-better-it-reveals-an-empty-promise">
    <title>As AI gets better, it reveals an empty promise | The Verge</title>
    <dc:date>2026-06-03T19:45:38+00:00</dc:date>
    <link>https://www.theverge.com/ai-artificial-intelligence/942629/as-ai-gets-better-it-reveals-an-empty-promise</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["﻿Your new assistant can schedule a meeting but it can’t fix our broken world."

...

"This week we’ve got tandem hands-ons with Google’s new Gemini AI agent — Spark — from my colleagues David Pierce and Jay Peters. Their takeaways are similar: It’s so effective that it’s scary. Spark knew that David’s dog is named Frida and knew the first name of Jay’s wife, even though neither of them explicitly provided this information to Google. But what’s scary to me is how all of this stuff seems geared toward a future of “productivity” that completely misses what needs to be fixed in our world.

“Productivity” is often pitched as a panacea for what befalls us in our personal lives, even going so far as to implicate our moral worthiness when we are less productive. Productivity lives somewhere in the space between hustle culture and proverb: After all, “idle hands are the devil’s workshop.” I’m not suggesting we should all aspire to be bumps on a log, but we ought to see what we’re being sold for what it really is.

Contemporary tasks on computers have a tendency to feel both important and urgent all of the time, even if they’re not. We’re living under the unholy alliance of the “busy” trap and “software brain.” And that makes AI assistance seem super valuable! But that’s because the companies in charge of all this stuff are now trying to solve a lot of problems that they created. Google, Microsoft, Apple, and others have spent decades blurring the line between office life and personal life. This slow march toward ubiquitous productivity once led the French government to declare a “right to disconnect” from work when leaving the office. (Shame my American sensibilities still convince me that’s a bridge too far.)

As I read about Gemini Spark making it easy for my colleagues to color-code calendars and perform other neat tricks on command, I couldn’t help but vividly remember witnessing as a child all of the hours my mom had to spend carefully cutting coupons so we could afford groceries. Sometimes it got to the point where our living room looked like a giant experiment in collage art. All of that time was stolen from her and our family — for what? Maybe having an AI assistant in the ’90s could have helped find and organize the best deals, but it could never fix an economic system that required them in the first place.

Where does the productivity march end? The people making more money than God right now have professed a vision of a postwork future where robots do everything for us so we can enjoy life without toiling away in the mines. (Well, except for the content mines.) If you’ve seen Elon Musk’s failure bot, you’ll know this is all actually less Battlestar Galactica and more John Adams in his letter to Abigail: “I must study politics and war that my sons may have liberty to study mathematics and philosophy,” and so-on and so-on until the grandchildren can enjoy painting and poetry. So, ideally, after we slog through pre-transcendence, AI will make us all theater kids.

Meanwhile, Mark Zuckerberg is posting up his 387-foot yacht in a city where he just laid off a meaningful part of his workforce to offset his investments in AI. At least AI has freed up the time of these fired workers? I’d say good luck to them in Hollywood, especially because they’re trying to replace newly minted theater kids with AI-generated actors.

There’s a sinister tone lurking beneath some of these advancements in productivity, because the response to increased productivity has been one of the biggest scams of the past century. Well before consumer AI entered the scene, productivity exploded while wages failed to keep pace. Nobody is working less, they’re just earning less. And as more AI-related companies reap trillions in valuation, the current US regime is looting the social safety net — the kind that must exist if we’re all going to become out-of-work theater kids. You simply can’t look at these things separately. If the end result of private companies optimizing the workforce means nobody has to work, then we have to live in a society where people can still have a roof and a meal. Is anyone confident that will happen while leaders are cutting SNAP benefits while building taxpayer-funded ballrooms?

What good is an AI assistant that can help you plan a fun day if you can’t actually afford any free time in your life?

There has always been resistance to new advancements — so much so that the term “luddite” is still potent 200 years after English textile workers revolted against automation in their industry. The AI backlash is genuine, well-informed, and well-argued. Nonetheless, some of those new neat tricks are fun and maybe even pretty useful in our personal lives. But I can’t imagine that paying $99 a month to send emails, make calendar appointments, and create spreadsheets is a promising vision of the future or even a good return on investment. Especially if the broader cost is squandering the splendor of our lands while subjecting us to corporate omniscience."]]></description>
<dc:subject>ai artificialintelligence inequality productivity 2026 tcsottek gemini google microsoft apple computers computing labor work chatbots elonmusk johnadams markzuckerberg us economics class workers</dc:subject>
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<item rdf:about="https://freddiedeboer.substack.com/p/llms-were-mostly-but-not-entirely">
    <title>LLMs Were Mostly (But Not Entirely) Useless at Extra-Textual Tasks Involved in the Composition of My Next Novel</title>
    <dc:date>2026-06-01T22:34:09+00:00</dc:date>
    <link>https://freddiedeboer.substack.com/p/llms-were-mostly-but-not-entirely</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[""Claude, get me a contract with a healthy advance but not one so large that the book will surely fail to earn out, causing deep emotional pain and professional doom""]]></description>
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</item>
<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>
<dc:subject>anthropic popeleoxiv timnitgebru brianmerchant 2026 ai artificialintelligence openai encyclicals samaltmam darioamodei claude claudecode chatgpt superbowl magnificahumanitas labor work workers chrisolah lordoftherings jrrtolkien kriskhnarao vatican catholicchurch catholicism broadcom jpmorgan taxes taxation progressivetaxation opportunism vaticanwashing power edzitron finance financialengineering luddism neoluddism neoluddites luddites rerumnovarum popeleoxiii 1891 capital capitalism dignity humanism human humans humanity technology production productivity exploitation popejohnpaulii unemployment markets slavery inequality afl-cio lorenagonzalez ethics ethicslop automation society</dc:subject>
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<item rdf:about="https://nooneshappy.com/article/appearing-productive-in-the-workplace/">
    <title>Appearing Productive in The Workplace — No One's Happy</title>
    <dc:date>2026-05-28T05:54:00+00:00</dc:date>
    <link>https://nooneshappy.com/article/appearing-productive-in-the-workplace/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["What I have watched happen in my profession in the last two years, I am still struggling to describe. The first time I knew something was wrong, roughly a year and a quarter ago, I noticed a colleague replying to me using AI. His response was obviously generated by Claude. The punctuation gave it away — em dashes where no one types em dashes, the rhythmic structure, the confident grasp of technologies I knew for a fact he did not understand. I sat with it for a while, weighing whether to debate someone who was visibly copy-pasting verbatim from a model. The channel was public, and I spent more time than I should have correcting fundamentals. Eventually I stopped. He was not, in any meaningful sense, on the other side of the conversation.

Generative AI can produce work that looks expert without being expert, and the failure arrives in two shapes. The first is when novices in a field are able to produce work that resembles what their seniors produce, faster or more advanced than their judgment. The second is when people generate artifacts in disciplines they were never trained in. The two failures look similar from a distance and are not the same. Research has mostly measured the first. The second is what it is missing, and in my experience it is the riskier of the two."

[via:

"“The pipeline of future experts is thinning from both ends.”"
https://unsung.aresluna.org/the-pipeline-of-future-experts-is-thinning-from-both-ends/ ]]]></description>
<dc:subject>ai artificialintelligence generativeai genai 2026 productivity programming cloud academia business work culture technology aislop slop</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://www.youtube.com/watch?v=waFl4uBfXRA">
    <title>Marc Andreessen accidentally told the truth about AI - YouTube</title>
    <dc:date>2026-05-22T16:28:52+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=waFl4uBfXRA</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Say no to sleep!

https://x.com/TFTC21/status/2056815935705714945
<blockquote>Marc Andreessen on JRE: AI hasn't replaced coders. It turned them into vampires. / "The opportunity cost of going to sleep is too high because if you go to sleep, you won't be with your 20 AI coding agents."</blockquote>

https://www.youtube.com/watch?v=PHQvb10vKyk
"Joe Rogan Experience #2501 - Marc Andreessen

https://www.bigtechnology.com/p/google-deepmind-ceo-demis-hassabis-946
<blockquote>Google DeepMind CEO Demis Hassabis on AI’s Next Breakthroughs, What Counts As AGI, And Google’s AI Glasses Bet: The leader of Google's AI program weighs in on the cutting edge of AI research, Google's plans to put the technology in its products, and the imperative of publishing AI-generated protein structures.</blockquote>

https://x.com/fchollet/status/2027224640050086310
<blockquote>By explicitly training on specific tasks, we ended up covering a very large area (in absolute terms) of the space of all possible tasks humans can do, but this large area only amounts to 0.00...01% of the total space. And that's why we still need general intelligence. https://x.com/tengyanAI/status/2027220325101175201<blockquote>what would be example of 'novel unfamiliar domains'? seems like we've touched most things</blockquote></blockquote>

https://x.com/fchollet/status/2025401003932352851
<blockquote>The maximalist form of my thesis is basically this: SaaS is not about code, it is about solving a problem customers have and selling them the solution. Services + sales. If the cost of code goes to zero, SaaS will not go away. It will benefit, since code is a cost center.</blockquote>

https://x.com/ylecun/status/2057352321688842577
<blockquote>People are realizing that AIs are nowhere near human intelligence and learning abilities. Yet they have become very useful by compensating for their lack of common sense, lack of understanding of reality, and limited reasoning and planning abilities, by the accumulation of enormous amounts of declarative knowledge.</blockquote>

https://x.com/AutismCapital/status/2056943819351085391
<blockquote>What is there even to say? He’s a genius operator. Offer people nothing for something. Get them locked into the OpenAI ecosystem. Collect equity. Collect information. Further the narrative that compute is the new water and control the flow. Dig your tendrils deeper into the world https://x.com/bosmeny/status/2056914385814401238
<blockquote>A mic drop moment @ycombinator tonight / @sama just offered $2M in OpenAI tokens to EVERY YC startup in the current batch in exchange for equity / Just like Yuri Milner offering to invest in every startup back when Sam was a YC partner / I can't wait to see what's unlocked when you let the most driven, creative and formidable founders tokenmaxx</blockquote></blockquote>

https://x.com/Jason/status/2056919949810028942
<blockquote>Fair warning, YC founders: if you take these tokens, there’s a non-zero chance that OpenAI will study exactly what your startup is doing, copy your idea and put your app into their free offering. / This is the classic platform playbook — be careful, founders! https://x.com/bosmeny/status/2056914385814401238
<blockquote>A mic drop moment @ycombinator tonight / @sama just offered $2M in OpenAI tokens to EVERY YC startup in the current batch in exchange for equity / Just like Yuri Milner offering to invest in every startup back when Sam was a YC partner / I can't wait to see what's unlocked when you let the most driven, creative and formidable founders tokenmaxx</blockquote></blockquote>

https://x.com/jlongster/status/2056362647726035119
<blockquote>“agents running on the cloud 24/7” / bro I can’t leave my agent for 5 minutes before it starts writing crappy architecture or code</blockquote>

https://x.com/adamdotdev/status/2057424064050868410
<blockquote>I talked about this on the standup podcast yesterday, but I'll reiterate here: if you're losing sleep because you need to keep feeding the agents STOP, I promise it's not worth it. You got caught in a [prompt -> reward] dopamine cycle and you're addicted to the feeling of the token slot machine. It's not your fault, but you need to escape before it grinds you into a pulp and you can't look at a computer for a month (this was me). If you can break out of it and spend some more time offline, or find other healthy sources of dopamine in hobbies/etc, you'll start to realize just how warped your perception was and that the thing you were chasing wasn't actually productive. https://x.com/TFTC21/status/2056815935705714945
<blockquote>Marc Andreessen on JRE: AI hasn't replaced coders. It turned them into vampires. / "The opportunity cost of going to sleep is too high because if you go to sleep, you won't be with your 20 AI coding agents."</blockquote></blockquote>

https://x.com/haider1/status/2056487493084799059
<blockquote>Creator of C++, Bjarne Stroustrup: / AI-generated code isn't ready — it generates more bugs, more bloat, more security holes, and is nearly impossible to validate / "senior developers are already retiring rather than deal with it" / The problem is that even a small prompt change can shift the entire codebase in unpredictable ways"</blockquote>]]></description>
<dc:subject>mobitar 2026 marcandreessen ai artificialintelligence coding productivity aibubble aihype openai anthropic google samaltman</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:90291eb54cad/</dc:identifier>
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<item rdf:about="https://www.theverge.com/tech/934453/googles-big-ask?commentID=2016a400-4596-49ec-a792-58b1574b7cce">
    <title>Google’s big ask. | The Verge</title>
    <dc:date>2026-05-21T06:35:25+00:00</dc:date>
    <link>https://www.theverge.com/tech/934453/googles-big-ask?commentID=2016a400-4596-49ec-a792-58b1574b7cce</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[points to this comment from "Blurft" in response to a line (blockquote) from "Chefgon":

"<blockquote>AI is a very expensive way to do a lot of things that we could already do cost effectively</blockquote>

Once you recognize this about AI, you realize that it's a pattern in almost everything these days - people are constantly looking for new ways to do things we have already solved, but the existing ways don't provide the dopamine of The New Thing, so people don't care about them.

Scooping cat litter? A traditional box and regular manual scooping is blasé, gotta buy a $700 machine for that now.

Eating dinner? Cooking takes time and mental effort, gotta order a stupid-expensive burrito taxi instead.

Home lighting? Gotta replace analog switches with smart lights, controllable through your phone! But sometimes someone else needs to control them, so time to buy smart switches too!

I'm all for integrating new things that genuinely improve our lives, but it's really incredible just how much of modern life is busywork to "solve" things that are already solved."]]]></description>
<dc:subject>ai artificialintelligence slow dopamine smarthomes smarthome smartlights busywork 2026 automation productivity optimization efficiency</dc:subject>
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</item>
<item rdf:about="https://theamericanvandal.substack.com/p/afteropenai?triedRedirect=true">
    <title>After OpenAI (Vandal Live at Wake Forest Humanities Institute)</title>
    <dc:date>2026-05-14T04:33:50+00:00</dc:date>
    <link>https://theamericanvandal.substack.com/p/afteropenai?triedRedirect=true</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Apple Podcasts | Spotify

As part of the Spring Symposium at the Wake Forest Humanities Institute, Matt Seybold discusses the present and future of AI speculation, including an extended discussion with Wake Forest faculty, many who were part of WFHI’s Interdisciplinary Faculty Seminar on Language, Theory, & Artificial Intelligence.

Cast (in order of appearance): Jennifer Greiman, Matt Seybold, Derek Lee, Michaela Appeltova, Nisrine Rahal, Barry Trachtenberg, Jeff Bills-Solomon, Dean Franco, Amanda Gengler

Featured Guests

Jennifer Greiman is Professor of English at Wake Forest University and Director of The Humanities Institute there.

Matt Seybold is Associate Professor of American Literature & Mark Twain Studies at Elmira College, as well as resident scholar at the Center For Mark Twain Studies and executive producer of The American Vandal Podcast.

Episode Bibliography

Emily Bender & Alex Hanna, The AI Con (HarperCollins, 2025)

Emily Bender, Timnit Gebru, et al. “On The Dangers of Stochastic Parrots: Can Language Models Be Too Big?” FAccT 2021

Tressie McMillan Cottom, “The Tech Fantasy That Powers AI is Running on Fumes” The New York Times (April 29, 2025)

Michel de Certeau, The Practice of Everyday Life (U California Press, 1984)

Virginia Dignum, The AI Paradox: How To Make Sense of a Complex Future (Princeton UP, 2026)

Ronan Farrow & Andrew Marantz, “Moment of Truth” The New Yorker (April 13, 2026)

Karen Hao, Empire of AI: Dreams & Nigthmares in Sam Altman’s Open AI (Penguin Random House, 2026)

Andy Hines, Outside Literary Studies: Black Criticism & The University (U Chicago Press, 2022)

E. D. Hirsch, Cultural Literacy (Houghton Mifflin, 1987)

Tyler Johnston, “The reporters at this new site are AI bots. OpenAI’s Super PAC appears to be funding it.” Model Republic (April 24, 2026)

Matthew Kirschenbaum, “Grok is an Epistemic Weapon” Tech Policy Press (January 13, 2026)

Matthew Kirschenbaum, “Texpocalypse Now: AI and The New Political Economy of Writing” PennAI (April 17, 2026)

Matthew Kirschenbaum & Rita Raley, “AI & The University as a Service” PMLA (May 2024)

Christopher Newfield, Unmaking The Public University (Harvard UP, 2011)

Britt S. Paris, Radical Infrastructure: Imagining The Internet From The Ground Up (U. California, 2026)

Ann Pettifor, The Global Casino: How Wall Street Gambles with People & The Planet (Verso, 2026)

Ann Pettifor, “The Next Crisis is Coming” Politics Joe (April 1, 2026)

Ann Pettifor, “Is the next financial crisis only a matter of time?” De Balie (February 16, 2026)

Daniel Roher & Charlie Tyrell, The AI Doc, or How I Became An Apocaloptimist (2026)

Matt Seybold, “Against Technofeudal Education” The American Vandal (June 10, 2025)

Matt Seybold, “The Technofeudal Text” The American Vandal (August 25, 2025)

Matt Seybold, “Mamdani Win Could Be The First Step Towards Seizing The Means of Knowledge Production” The American Vandal (November 5, 2025)

Matt Seybold & Eric Hayot, “The ‘Crisis In The Humanities’ Is Over. That’s Not a Good Thing.” Chronicle Of Higher Education (December 29, 2025)

Matt Seybold & John Warner, “The Technology That’s Taking Your Freedom” Academic Freedom On The Line (February 3, 2026)

Matt Seybold et al, “The Secret History of Canvas LMS, Corporate Raiders, & The Chatbot Bubble” The American Vandal (March 24, 2026)

Matt Seybold et al, “HBCUs & The Philanthrocapitalist Swindle” The American Vandal (February 4, 2025)

Jacob Silverman, “The Death of an AI Whistleblower” The Nation (May 2026)

Nick Srnicek, Silicon Empires: The Fight For The Future of AI (Polity, 2026)

Ben Tarnoff, “Frankenstein’s Regret” The Nation (May 2026)

Wake Forest Humanities Institute, “Language, Theory, & Artificial Intelligence” (May 2026)

McKenzie Wark, Capital Is Dead: Is This Something Worse? (Verso, 2019)"]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=c0wKS7flwzw">
    <title>'If you go to china you'll never see the world the same way again' | Martin Jacques | UNAPOLOGETIC - YouTube</title>
    <dc:date>2026-05-11T01:45:28+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=c0wKS7flwzw</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[""If you go to China, you'll never ever see the world in the same way again. Never."

In this episode of UNAPOLOGETIC, Martin Jacques, author of the million-copy bestseller When China Rules the World, makes the case that China has already eclipsed the United States as the world's leading power, and that the West still fundamentally doesn't understand why.

This episode explores China's identity as a civilisation-state, the century of humiliation, the Belt and Road Initiative, the Xinjiang question, the decline of American hegemony, Trump's failing strategy against China, and why Jacques believes the future global order will be built around China and the Global South.

UNAPOLOGETIC is hosted by Ashfaaq Carim.

Chapters:
0:00 Intro
2:13 China is already No. 1
4:27 Economic dominance, explained
7:36 China's soft power lag
12:22 How Martin found China
19:05 Love and East Asia
26:00 What the West misunderstands
28:31 Civilisation, not a nation
35:31 The century of humiliation
44:34 The economic miracle
47:08 China's leadership model
52:04 Human rights in China
57:22 Belt and Road, explained
1:10:39 Xinjiang and the Uyghurs
1:38:17 Trump and US decline
1:54:10 Taiwan's fate"]]></description>
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</item>
<item rdf:about="https://www.plough.com/en/topics/faith/discipleship/the-secret-of-the-third-monk">
    <title>The Secret of the Third Monk by Tish Harrison Warren</title>
    <dc:date>2026-05-11T01:20:17+00:00</dc:date>
    <link>https://www.plough.com/en/topics/faith/discipleship/the-secret-of-the-third-monk</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The desert monks tended to value withdrawal obsessively. One would have to in order to leave civilization and survive as a hermit for decades. Though the Desert Fathers and Mothers universally insist that we must respond materially when someone sick or in need crosses our path, at times their writings seem to elevate solitude and withdrawal as being more spiritually important than participation in the workaday world.

In contrast, our culture tends to be equally obsessive in the opposite direction. We overvalue work, accolades, output, and applause. We live in and among the crowd, nearly constantly. Today, many would feel as if the third monk wasted his life. What’s he good for? What’s he contributing to society? Or to the GDP? Or to the causes of justice? Why does he even matter?

Yet here he is, the exemplar in this weird, ancient story, calling to us from another place, culture, and time, asking us to reexamine our true purpose.

It’s not that, in our day, we never see solitude or stillness as valuable. We likely think of them as necessary acts of “self-care.” Yet we primarily view them as means to the end of more exertion, more rigor, more impact. They are merely fuel for a machine whose chief purpose is output and productivity. But this story implies that solitude and silence are our orienting goals, the rehumanizing rhythms that teach us that we are not, in fact, machines, but creatures – creatures with faults, limits, beauty, and worth, creatures made to dwell deeply with God.

If we see solitude and stillness primarily as a means to more productivity, we will try to get by with just enough to keep us going and no more. But if these practices are essential to our very being, to our purpose and humanity, then we will orient our work and our days, our weeks and our years, around them. These countercultural, seemingly wasteful things will become our first, most important, order of business. The third monk will turn out to be our surprise hero."]]></description>
<dc:subject>tishharrisonwarren 2026 monks solitude civilization society gpd justice work labor production productivity culture time purpose life living beauty worth value humanity limits silence selfcare</dc:subject>
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</item>
<item rdf:about="https://thefarocafe.com/">
    <title>Faro Cafe</title>
    <dc:date>2026-05-05T15:48:33+00:00</dc:date>
    <link>https://thefarocafe.com/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Faro is a coffee shop in Cambridge built on leisure, community, and a deep love for Thoreau. In a world obsessed with the "cold hand of productivity," we’ve chosen to go the other way. We are an analog space, designed for those who believe that real connection happens when the screens go away.


Whether it’s through live music, skill-sharing, or just a long conversation over a ceramic mug, Faro is a place to reconnect—with each other, with the planet, and with the places we inhabit.


Our Philosophy:

• Beyond Consumerism: We imagine regenerative futures through repair workshops, pop-up art, and community talks.

• Deliberate Presence: A space built for conversation and connection, not for "co-working."

• Fiercely Local: Independently owned and dedicated to protecting the disappearing character of our neighborhood.

Faro is your friendly, light-hearted, and slightly irreverent home in Harvard Square. Leave the laptop at home; bring a friend (or a book) instead."

[via:
https://open.spotify.com/episode/11zlpahmklfgr8YOUrtLnY ]]]></description>
<dc:subject>cambridge cafes coffeeshops slow leisure artleisure leisurearts productivity resistance connection attention presence consumerism repair community art deliberateness conversation local neighborhoods laptop-freecafes thoreau</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=StrpSp8anQM">
    <title>Vicky Osterweil on Disney, Intellectual Property and Storytelling - YouTube</title>
    <dc:date>2026-05-03T19:43:34+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=StrpSp8anQM</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This week, we’re featuring a recent, live interview that I did at Firestorm books with Vicky Osterweil, anarchist writer and worker, author of In Defense of Looting and more recently The Extended Universe: How Disney Killed The Movies and Took Over the World (Haymarket, 2026). Vicky is a member of the Collective of Anarchist Writers (CAW), and you can also find her on Bluesky and what she's thinking about what she's watching at Letterboxd.

During the chat Vicky talks about intellectual property and how it overlaps between entertainment and other elements like technology and medicine, the shaping and limiting effects IP has on popular culture and imagination, the film industry and more."

[See also:

"In Defense of Looting with Vicky Osterweil" (2021)
https://www.youtube.com/watch?v=qWxjrTRDbio

"In Defense of Looting with Vicky Osterweil This week we are getting the chance to air a conversation that I had with writer, anarchist, and agitator Vicky Osterweil about her recently published book  In Defense of Looting, a Riotous History of Uncivil Action published  (Bold Type Press, August 2020). We get to talk about a lot of different topics in this interview, how the book emerged from a zine written in the middle of the Ferguson Uprising of the summer of 2014, its reception by the far right and by comrades, her process in deciding what to include in this book, the etymology of the word “loot” and ensuing implications thereof, why you should totally transition if that’s the right thing for you to do, and many more topics!"

and 

"The Interregnum: Roundtable with Vicky Osterweil" (2022)
https://www.youtube.com/watch?v=a3MRLe0Gcno

"This week we are pleased to present something a little bit new for TFS listeners. This is a kind of informal round table discussion that co host Scott and I had alongside Vicky Osterweil, who has been on the show before to speak on her book In Defense of Looting; A Riotous History of Uncivil Action. We all sat down to talk about a short and thought provoking article which was published in January of 2022 called “The Interregnum: The George Floyd Uprising, the coronavirus pandemic, and the emerging social revolution” which was published on the Haters Cafe and we will link to it in the show notes for anyone interested in reading it.

An interregnum is defined as being a period of discontinuity in a government, organization, or social order, and it typically points to time frames at which there isn’t a clear monarch or reigning body in a given place. This article points to the many ways the George Floyd uprising, the covid 19 pandemic, the rise of anti-work, and what the article calls the Great Refusal (a pivot from the ‘Great Resignation’ nomenclature of some mass media) have all created the conditions for a possible broadscale social revolution. Also stay tuned to the end of this episode where we chat briefly about what books we’re reading right now. We hope you enjoy this chat!

((note to listeners, I’m now using the name I use in real life for this radio project, which is Amar. It’s become more and more important to me to be as fully acknowledging of my culture and ethnicity as possible, and this is one way I’m choosing to do that))"]]]></description>
<dc:subject>vickyosterweil ip intellectualproperty culture film disney 2026 entertainment technology medicine popularculture imagination howwewrite writing howweread reading anarchism storytelling looting law legal policestate police policing filmmaking characters marvel monopolies music books covid-19 coronavirus pandemic vaccines pharmaceuticals consolidation markets capitalism innovation constitution us pirating literature copyright productivity creativity suppression francises nintendo matel videogames sequels hegemony ideology nuclearfamily individualism politics propaganda china homogenization finance financialization franchises merchandising ows occupywallstreet fandom freddiegray 2000s 2018 2012 thailand 2014 censorship hungergames guyfawkes resistance revolution davidgraeber stuarthall art artworld commodification gamegate starwars fans fanculture johnboyega daisyridley labor work workers power control socialfabric fanfiction communities community mutualaid 2020 philadelphia losangeles waltdisney mccarthyism son</dc:subject>
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</item>
<item rdf:about="https://www.damagemag.com/p/alienated-leisure">
    <title>Alienated Leisure - by Damage Magazine and Adam Smith</title>
    <dc:date>2026-04-26T00:46:42+00:00</dc:date>
    <link>https://www.damagemag.com/p/alienated-leisure</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Only by redefining leisure as no more than the absence of alienated labor has it been possible to so alienate us from our leisure that even our free time now becomes one more form of alienation."

...

"Karl Marx did not care to speculate in much detail about what comes after capitalism. That stray remark in The German Ideology, about how in the future it would be possible “to hunt in the morning, fish in the afternoon, rear cattle in the evening, criticise after dinner, just as I have a mind,” has excited a thousand fancies, but it has invited as much scorn from critics who take the passage as a telling example of utopian naivete. Marxism, they say, fails to take human nature seriously. It is supposed to enable production without alienation; without having to incentivize (or force) workers to do what they do not necessarily “have a mind” to do. But this is impossible: workers will not produce unless they are incentivized, because no one “has a mind” to work. They must be given a mind to do what is necessary. Every actual communist regime has discovered this truth, to the dismay of citizens who soon find that they will hunt or fish or rear cattle as the state requires, and will certainly not do any criticizing after dinner, assuming they get any. Better the capitalist way, in which the directives are issued by the free market, and are therefore no directives at all, since the market makes us free.

So say the critics. It’s interesting to observe that under the actual capitalist regimes of the present day we are taught to envision the future of work as an expanded and upgraded gig economy of endlessly varied options, in which everybody will be freed from alienating work by platforms and AI agents to change careers as whim and chance provide, and granted our independence from the stifling corporate and factory environments of yesteryear, with all their nasty pensions and benefits. In the hands of a skilled propagandist, or an undergraduate marketing major, it can almost sound like we are all going to start hunting in the morning and criticizing after dinner and fishing and cattle-rearing throughout the day. Although hunting is problematic, as is rearing cattle, since their meat makes us fat and their farts cause global warming. I don’t know about fishing. Maybe we should make it the subject of our next after-dinner struggle session.

Interesting, yes, but only one among many examples of capitalism’s admirable talent for marketing itself as the end of capitalism, of a piece with Lululemon selling resistance in the form of luxury yoga pants. Nothing new to see here. But there may be something new to see, or at least a fresh way to see something old, if we reflect on Marx’s idyll more obliquely, from the perspective of a resident of the twenty-first century whose most conscious experience of alienation may not come primarily from the way she is “minded” (by other people) to labor, but from what she is minded by others to do when she is supposedly not laboring.

In Marx’s image, hunting and fishing and farming and criticizing are all forms of labor that have been transformed into forms of leisure because they have finally been disalienated. They are not weekend entertainments; they are creative and indeed productive activities, even if the kind of life marked by these activities is made possible only because the problem of the “general production” and distribution of necessities has been solved. A just political economy for Marx is not one in which you don’t work; it is one in which work is self-consciously “chosen” and the artificial distinction between work and leisure is relaxed. That distinction is convenient for capitalists who need carrots and sticks to keep people in line (you work for money that pays for your entertainments; you work for the weekends; you work so you don’t have to work), and who have by means of that system smashed the feudal order and vastly increased our capacity for production. But it is not convenient for human beings, who naturally want to work, and are therefore equally unhappy when they have no work to do and when the work they have to do is unleisured because it is not done for its own sake, as we “have a mind” to do it. Marx looks forward, not merely to a world without bad work, but to a world with good work in abundance. Which is to say: he looks forward to a world of leisure properly understood.

How disappointing then to consider that our understanding of leisure has only deteriorated as some of our least immiserated workers have labored hard to ensure the nearly universal distribution of quasi-magical technologies that are supposed to reduce drudgery and increase productivity and generally accelerate the arrival of a work-free utopia. Let us forget, for a moment, the obvious facts that drudgery has increased in what seems like direct proportion to the number of tasks our devices enable us to perform simultaneously, and that productivity seems to have decreased in similarly direct proportion to the number of people who have been convinced that multi-tasking is a thing. Even if so-called artificial “intelligence” really does deliver a world without alienated labor, by delivering a world without any labor at all, it is already adding here and now another layer to the same world of frantic boredom built on the back of the smartphone and the social media platform. And to the extent that we actually do have less bad work to do (which for some people in some ways is true), we all are spending more and more of our “free” time working (scrolling, swiping, producing this eerie new commodity called “attention”) onscreen, entertaining ourselves by making other people richer and ourselves less free. Perhaps one reason it is easier than ever to imagine the end of the world than the end of capitalism is that the most valuable corporations in history have managed to supplement and maybe even replace the false distinction between work and leisure with a new form of “leisure” which is actually a new kind of alienated work, and is therefore what we might call “alienated leisure.”

Alienated leisure is as good a term as any for the peculiar experience of living in the “attention economy.” Indeed, it is a better term than most, because it is not swaddled in the kind of therapeutic claptrap that invariably, in the service of mental health, leads to calls for more mental health care, as if the problem were in your head (sorry, in your brain: it’s certainly never your fault!) and not in the heads of the mercenary psychologists who deliberately addicted you to short-form videos. Nor is the term saddled by moralistic concerns about distraction and dissipation, as if it really were just your fault, when of course it is not, even if you can and should avoid succumbing to distraction and dissipation. “Alienated leisure” puts the focus where it belongs: on a material system that has spiritual effects, one of which is a diminishing capacity to be sufficiently offended by what is happening to our ability to choose what we do with the “eight hours for what we will” sought by the old labor movements, before the colonization of those hours by the builders of some particularly shiny new “labor-saving devices” that have saved very few laborers from their traditional fate.

Consider what alienated labor is, for Marx: it is labor marked by a series of forced separations. First, the laborer is separated from the product of her work, both in the simple sense that she does not own it, and in the more profound sense that it owns her, because others own it, and use it to dominate her life. Second, the laborer is separated from the activity of working, by being confined to the performance of one task in a series over which she has no creative control (as on an assembly line), a confinement that damages her physically or mentally or both, depending on the work in question. Third, the laborer is separated from other laborers, who are turned from companions into competitors and reduced to obstacles or tools in the service of her own private ends. Finally, the laborer is separated from her human nature, which—it must be emphasized—wants to labor, and for that reason hates to be alienated from her labor by those who profit by doing so.

The parallel to leisure in the attention economy is easy to see. The product of our most determinedly “unproductive” hours (for Gen Z, over 6 hours of captured attention per day) is used to generate massive profits that we do not share, and to enable pervasive surveillance. The activity of scrolling (or clicking, or whatever) is intensely piecemeal, by design: we are algorithmically sorted with godlike efficiency into various silos and echo chambers that cut us off from any context that might salvage our act of attention from the constant fragmentation (cat video follows live beheading follows stock tips) that has been quite helpfully characterized as a form of “human fracking.” It goes without saying that we are unprecedentedly isolated from all the other people with whom we are supposedly more “connected” than ever before in human history. And, most importantly, we are increasingly cut off from our natural desire to spend our “free” time doing something that is free—something that is active and creative, something that strives for coherence and depth, something that involves not “connection” (that is what machines do) but honest-to-god relationships.

Unlike most on the “Left” today, Marx certainly thinks there is such a thing as human nature (what else would our material circumstances be alienating us from?). Marx’s conviction that humans naturally want to work, and that when their work is self-directed it is less distinguishable from leisure (and conversely that true leisure takes work; Homer Simpson drooling at the TV is most certainly not at leisure) will only become more important and more subversive if capitalism in the twenty-first century keeps its promises to automate vast swaths of alienated labor while opening up vast new territories of alienated leisure to those lacking the special “reality privileges” apparently enjoyed by Marc Andreessen. False consciousness is a thing, but in some ways it is easier to become and remain aware of your alienation when what is alienating is a job you feel forced by necessity to take (especially if it is a poorly-paid shit job, or even a highly paid bullshit job, in David Graeber’s sense). It is harder to stay alert to the fact that you actually hate your phone, since after all you keep scrolling on it, and nobody is “incentivizing” you to do it by paying you for your time. How can it be alienating if it’s freely chosen? Is not that the definition of leisure itself: free time spent on “what we will”?

So we have been made to think. Only by redefining leisure as no more than the absence of alienated labor has it been possible to so alienate us from our leisure that even our free time now becomes one more form of alienation, refined within an inch of its life, sliced and diced and parceled out into profit-generating chunks of captured attention. And now, it is with some horror that we realize—if we can—that even if we are quick to nod our heads in agreement, we are less and less capable of viscerally feeling the attraction of Marx’s quaint vision of leisure as hunting and fishing and cattle-rearing and criticizing, not only because all of those activities strike us as far too much work, but because all of them require the sort of slow and luxurious attention that is itself no longer for us a simple pleasure but an offputting slog. The insidious triumph of digital capitalism is to have turned attention into something we literally pay to others. And what they give us in exchange is nothing less than a steadily diminishing capacity to enjoy ourselves without making them rich."]]></description>
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    <title>Ten years of &quot;Alaska&quot;: Maggie Rogers on going viral and singing for 200,000 protestors - YouTube</title>
    <dc:date>2026-04-18T04:31:04+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=CK5y9N1kuNk</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Ten years ago, Maggie Rogers was a senior at NYU, scrambling to finish a song for a music production class she was close to failing. The guest critic that week happened to be Pharrell Williams. She played him "Alaska," a track she'd written in about fifteen minutes. It is a bit of folk songwriting crossed with the electronic music she'd fallen for studying abroad. Pharrell told her he'd never heard anything that sounded like it. Someone was filming. The clip went viral, and it launched Maggie into pop stardom. 

Maggie Rogers has released three studio albums, earned a Grammy nomination for Best New Artist, and gone back to school to pick up a master's from Harvard Divinity School, where she studied the spirituality of public gatherings. And in the last few months she's been as visible offstage as on — advocating for free speech in DC, performing for 200,000 people at a protest in Minneapolis alongside Joan Baez, and delivering a haunting performance during the final run of The Late Show with Stephen Colbert, which CBS is ending in May.

This week host Charlie Harding got to sit down with Maggie live at Chelsea Studios, in front of a room of current NYU students. It’s the same school, ten years later, now with Charlie in the professor's chair and Maggie as the visiting artist.

VIDEO: Caleb Hinojosa https://www.calebhinojosa.com/

CHAPTERS
00:00 Introduction
01:14 Alaska Origin Story
03:50 Lyrics Then And Now
05:50 Can Viral Happen Again
06:30 Choosing Slow Growth
10:08 Advice For Sudden Fame
11:29 Writing After Pharrell
13:20 Colbert Finale Performance
15:55 Free Speech And Protest Era
17:31 Activism as Art
18:11 Protesting a Broken System
19:25 Fear into Music
22:07 What Makes a Protest Song
24:28 Starting the Foundation
25:23 Rest and Record Making
28:11 Creative Rest Time
30:24 Writing vs Collaboration

SONGS DISCUSSED
Maggie Rogers "Alaska"
Maggie Rogers "Better"
Maggie Rogers "One for My Baby (and One More for the Road)" (cover of Fred Astaire original)
Maggie Rogers "Different Kind of World"
Marvin Gaye "What's Going On"
Bob Dylan "The Times They Are a-Changin'"
USA for Africa "We Are the World""]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=z2guHaoY2_Y">
    <title>OpenAI is finding ChatGPT useless - YouTube</title>
    <dc:date>2026-04-12T21:15:58+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=z2guHaoY2_Y</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The company that promised AI would do the job of 10 people, can't even do the job of ONE company.

Articles referenced in this video:

https://techcrunch.com/2025/07/31/enterprises-prefer-anthropics-ai-models-over-anyone-elses-including-openais/

https://futurism.com/artificial-intelligence/openai-cutting-projects

https://www.wired.com/story/openai-codex-race-claude-code/

https://www.nytimes.com/2026/02/12/opinion/artificial-intelligence-anthropic-amodei.html

https://www.technologyreview.com/2025/10/27/1126673/openai-new-atlas-browser/

https://www.nytimes.com/2025/10/03/technology/sora-openai-video-disinformation.html

https://www.wsj.com/tech/ai/openai-chatgpt-side-projects-16b3a825

https://www.wsj.com/tech/ai/anthropic-claude-code-ai-7a46460e

https://metr.org/blog/2025-07-10-early-2025-ai-experienced-os-dev-study/

https://www.index.dev/blog/developer-productivity-statistics-with-ai-tools "]]></description>
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    <title>Amazon is regretting AI - YouTube</title>
    <dc:date>2026-04-12T21:14:52+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=0vvVo0Um1HY</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["You're absolutely right, I shouldn't have deleted production!"]]></description>
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</item>
<item rdf:about="https://afraw.substack.com/p/china-os-vs-america-os-2026-version">
    <title>China OS vs. America OS (2026 version) - by afra</title>
    <dc:date>2026-04-01T01:46:00+00:00</dc:date>
    <link>https://afraw.substack.com/p/china-os-vs-america-os-2026-version</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Another unfiltered conversation: the bloodline politics of AI talent; open source as strategy? token-maxxing; why OpenClaw hit China harder than Silicon Valley; future predictions"]]></description>
<dc:subject>afrawang 2026 china us siliconvalley technology oepnclaw ai artificialintelligence anthropic ycombinator sanfrancisco bayarea government governance vc venturecapital opensource alibaba minimax qwen shanghai z.ai beijing shenzhen didi kuaidi uber danwang evs power economics competition liqiang zhipu uk australia indonesia singapore london linux opencompute kubernetes hongkong nvidia openai google jensenhuang gtc2026 meta claude claudecode productivity codexxpro humancapital manus huahan dulei science bambulab 3dprinting</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:ba140758f32d/</dc:identifier>
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<item rdf:about="https://social.ayjay.org/2026/03/30/bertrand-russell-modern-technic-has.html">
    <title>Bertrand Russell (1932) - Alan Jacobs</title>
    <dc:date>2026-03-31T08:06:35+00:00</dc:date>
    <link>https://social.ayjay.org/2026/03/30/bertrand-russell-modern-technic-has.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Modern technic has made it possible to diminish enormously the amount of labor necessary to produce the necessaries of life for every one. This was made obvious during the [Great] War. At that time all the men in the armed forces, all the men and women engaged in the production of munitions, all the men and women engaged in spying, war propaganda, or government offices connected with the War were withdrawn from productive occupations. In spite of this, the general level of physical well-being among wage-earners on the side of the Allies was higher than before or since. The significance of this fact was concealed by finance; borrowing made it appear as if the future was nourishing the present. But that, of course, would have been impossible; a man cannot eat a loaf of bread that does not yet exist. The War showed conclusively that by the scientific organization of production it is possible to keep modern populations in fair comfort on a small part of the working capacity of the modern world. If at the end of the War the scientific organization which had been created in order to liberate men for fighting and munition work had been preserved, and the hours of work had been cut down to four, all would have been well. Instead of that, the old chaos was restored, those whose work was demanded were made to work long hours, and the rest were left to starve as unemployed. Why? Because work is a duty, and a man should not receive wages in proportion to what he has produced, but in proportion to his virtue as exemplified by his industry.

This is the morality of the Slave State, applied in circumstances totally unlike those in which it arose. No wonder the result has been disastrous."

[from "In Praise of Idleness":
https://harpers.org/archive/1932/10/in-praise-of-idleness/ ]]]></description>
<dc:subject>bertrandrussell 1932 technic labor war morality productivity production wwi ww1 comfort work workers</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:e353747e9d07/</dc:identifier>
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<item rdf:about="https://www.koozarch.com/essays/on-remaining-porous-research-as-a-lived-practice">
    <title>On Remaining Porous: research as a lived practice – KoozArch</title>
    <dc:date>2026-03-29T01:54:09+00:00</dc:date>
    <link>https://www.koozarch.com/essays/on-remaining-porous-research-as-a-lived-practice</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In an era where institutional gravity favours the speed of "solutions" and the clarity of measurable outcomes, what does it mean to simply hold space for the unresolved? This essay marks a year of collaboration with the Nieuwe Instituut, reflecting on a decade of its Research Fellowship Programme — supporting the work of dozens of scholars and practitioners. Following contributions from former fellows, in this essay Delany Boutkan and Federica Notari advocate for a shift from the institution as a concrete host to a porous body."]]></description>
<dc:subject>delanyboutkan federicanotari 2026 nieuweinstituut institutions porosity unschooling unresolved altgdp openstudioproject practice research method complexity acceleration ambiguity funding planning systems concersation slow koozarch cláudiobueno akilscafe-smith sethscafe-smith loumo manuelazechner marinaoteroverzier najiabagi siegrunsalmanian brandonlabelle katíatruijen learning howwelearn knowledge trust hosting kristajantowski reinaartvanhoe renlorenbritton conclusions collapse ogrupinteiron refusal deschooling füsuntretken chrislee lunabughanem danielfrotaabreu robinhartantohonggare proximity distance evaposas life living exposure vulnerability fellowships inbetween betweenness situated time linearity alinear collectivism closure deadlines extraction norms measurement companionship pace disagreement justification burnout everyday timelines evaluation possibility deliverables progression progress accumulation hospitality unfinished temporary ephemerality productivity exhaustion inbetweenness between</dc:subject>
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<dc:identifier>https://pinboard.in/u:robertogreco/b:0d87a9893e64/</dc:identifier>
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</item>
<item rdf:about="https://www.openculture.com/2026/03/lynda-barry-how-the-smartphone-is-endangering-three-ingredients-of-creativity.html">
    <title>Lynda Barry on How the Smartphone Is Endangering Three Ingredients of Creativity: Loneliness, Uncertainty &amp; Boredom | Open Culture</title>
    <dc:date>2026-03-25T03:14:30+00:00</dc:date>
    <link>https://www.openculture.com/2026/03/lynda-barry-how-the-smartphone-is-endangering-three-ingredients-of-creativity.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[direct link to video:

"Funky NASA Making Comics UW-Madison"
https://www.youtube.com/watch?v=dn5cIioFeHM

"Dear Students,
Here are the three minute attendance cards you drew on April 20th, the day I flew off to NASA to visit with their people. 
When I was little I thought there was a song called "Funky NASA" that was about NASA and it's funkiness.
Here is the song and here are your attendance cards.
I'm sad our semester together is over. I will miss you with all of my heart.
Professor Funky Yeti"]

"<blockquote>The phone gives us a lot but it takes away three key elements of discovery: loneliness, uncertainty and boredom. Those have always been where creative ideas come from. — Lynda Barry</blockquote>

In the spring of 2016, the great cartoonist and educator, Lynda Barry, did the unthinkable, prior to giving a lecture and writing class at NASA’s Goddard Space Flight Center.

She demanded that all participating staff members surrender their phones and other such personal devices.

Her victims were as jangled by this prospect as your average iPhone-addicted teen, but surrendered, agreeing to write by hand, another antiquated notion Barry subscribes to:

<blockquote>The delete button makes it so that anything you’re unsure of you can get rid of, so nothing new has a chance. Writing by hand is a revelation for people. Maybe that’s why they asked me to NASA – I still know how to use my hands… there is a different way of thinking that goes along with them.</blockquote>

Barry—who told the Onion’s AV Club that she crafted her book What It Is with an eye toward bored readers stuck in a Jiffy Lube oil-change waiting room—is also a big proponent of doodling, which she views as a creative neurological response to boredom:

<blockquote>Boring meeting, you have a pen, the usual clowns are yakking. Most people will draw something, even people who can’t draw. I say “If you’re bored, what do you draw?” And everybody has something they draw. Like “Oh yeah, my little guy, I draw him.” Or “I draw eyeballs, or palm trees.” … So I asked them “Why do you think you do that? Why do you think you doodle during those meetings?” I believe that it’s because it makes having to endure that particular situation more bearable, by changing our experience of time. It’s so slight. I always say it’s the difference between, if you’re not doodling, the minutes feel like a cheese grater on your face. But if you are doodling, it’s more like Brillo.  It’s not much better, but there is a difference. You could handle Brillo a little longer than the cheese grater.</blockquote>

Meetings and classrooms are among the few remaining venues in which screen-addicted moths are expected to force themselves away from the phone’s inviting flame. Other settings—like the Jiffy Lube waiting room—require more initiative on the user’s part.

Once, we were keener students of minor changes to familiar environments, the books strangers were reading in the subway, and those strangers themselves. Our subsequent observations were known to spark conversation and sometimes ideas that led to creative projects.

Now, many of us let those opportunities slide by, as we fill up on such fleeting confections as funny videos and all-you-can-eat servings of social media.

It’s also tempting to use our phones as defacto shields any time social anxiety looms. This dodge may provide short term comfort, especially to younger people, but remember, Barry and many of her cartoonist peers, including Daniel Clowes, Simon Hanselmann, and Ariel Schrag, toughed it out by making art. That’s what got them through the loneliness, uncertainty, and boredom of their middle and high school years.

<blockquote>"The book you hold in your hands would not exist had high school been a pleasant experience for me… It was on those quiet weekend nights when even my parents were out having fun that I began making serious attempts to make stories in comics form." - Adrian Tomine, introduction to 32 Stories</blockquote>

Barry is far from alone in encouraging adults to peel themselves away from their phone dependency for their creative good.

Photographer Eric Pickersgill’s Removed imagines a series of everyday situations in which phones and other personal devices have been rendered invisible. (It’s worth noting that he removed the offending articles from the models’ hands, rather that Photoshopping them out later.)

Computer Science Professor Calvin Newport’s book, Deep Work, posits that all that shallow phone time is creating stress, anxiety, and lost creative opportunities, while also doing a number on our personal and professional lives.

Author Manoush Zomorodi’s TED Talk on how boredom can lead to brilliant ideas, below, details a weeklong experiment in battling smartphone habits, with lots of scientific evidence to back up her findings.

[embed:

"How Boredom Can Lead to Your Most Brilliant Ideas | Manoush Zomorodi | TED"
https://www.youtube.com/watch?v=c73Q8oQmwzo

"Do you sometimes have your most creative ideas while folding laundry, washing dishes or doing nothing in particular? It's because when your body goes on autopilot, your brain gets busy forming new neural connections that connect ideas and solve problems. Learn to love being bored as Manoush Zomorodi explains the connection between spacing out and creativity."]

But what if you wipe the slate of digital distractions only to find that your brain’s just… empty? A once occupied room, now devoid of anything but dimly recalled memes, and generalized dread over the state of the world?

The aforementioned AV Club interview with Barry offers both encouragement and some useful suggestions that will get the temporarily paralyzed moving again:

<blockquote>I don’t know what the strip’s going to be about when I start. I never know. I oftentimes have—I call it the word-bag. Just a bag of words. I’ll just reach in there, and I’ll pull out a word, and it’ll say “ping-pong.” I’ll just have that in my head, and I’ll start drawing the pictures as if I can… I hear a sentence, I just hear it. As soon as I hear even the beginning of the first sentence, then I just… I write really slow. So I’ll be writing that, and I’ll know what’s going to go at the top of the panel. Then, when it gets to the end, usually I’ll know what the next one is. By three sentences or four in that first panel, I stop, and then I say “Now it’s time for the drawing.” Then I’ll draw. But then I’ll hear the next one over on another page! Or when I’m drawing Marlys and Arna, I might hear her say something, but then I’ll hear Marlys say something back. So once that first sentence is there, I have all kinds of choices as to where I put my brush. But if nothing is happening, then I just go over to what I call my decoy page. It’s like decoy ducks. I go over there and just start messing around.</blockquote>

Note: An earlier version of this post appeared on our site in 2017."]]></description>
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<item rdf:about="https://buttondown.com/dorian/archive/slop-machine-future/">
    <title>Slop-Machine Future • Buttondown</title>
    <dc:date>2026-03-22T02:53:04+00:00</dc:date>
    <link>https://buttondown.com/dorian/archive/slop-machine-future/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The arc of large language models is mediocre, and it bends toward “target procurement”."]]></description>
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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>
<dc:subject>calnewport ai artificialintelligence 2026 colleges universities academia highered highereducation education productivity howwelearn learning writing howwewrite concentration attention experience humanexperience humans human humanism thinking howwethink</dc:subject>
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<item rdf:about="https://calnewport.com/why-hasnt-ai-made-work-easier/">
    <title>Why Hasn’t AI Made Work Easier? - Cal Newport</title>
    <dc:date>2026-03-20T06:58:15+00:00</dc:date>
    <link>https://calnewport.com/why-hasnt-ai-made-work-easier/</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>ai labor productivity calnewport artificialintelligence technology efficiency 2026</dc:subject>
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<item rdf:about="https://www.tandfonline.com/doi/full/10.1080/17439884.2026.2615553">
    <title>Full article: The (im)possibility of AI literacy</title>
    <dc:date>2026-03-10T06:34:28+00:00</dc:date>
    <link>https://www.tandfonline.com/doi/full/10.1080/17439884.2026.2615553</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The hype surrounding the potential of AI to augment human capabilities and supercharge productivity is matched by fears that it will irrevocably change life and the world as we know it. On the one hand, AI is thought to be a ‘gamechanger’ in terms of its potential to transform industries and make new discoveries. But on the other hand, fears around AI replacing jobs, degrading the environment, and changing the way we think and learn are making many sceptics very cautious and pessimistic. For both the AI optimists and pessimists, however, literacy has been put forward as a response. If one is AI literate, then one is ‘empowered learners’ who use AI ‘ethically’ and ‘meaningfully’ (OECD Citation2025), not only guarding against the concerns but also ensuring one is making the most of its potential. In this sense, literacy becomes a kind of ‘cure all’ – a solutionist, normative approach to the complex and evolving phenomena of AI. But what exactly is literacy and can it be applied to AI?"


[pdf:
https://www.tandfonline.com/doi/pdf/10.1080/17439884.2026.2615553
https://www.are.na/block/44242336 ]]]></description>
<dc:subject>lucipangrazio 2026 ai artificialintelligence ailiteracy education literacy production productivity ethics via:javierarbona</dc:subject>
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<item rdf:about="https://abiawomosu.substack.com/p/they-built-stepford-ai-and-called">
    <title>They Built Stepford AI and Called It “Agentic”</title>
    <dc:date>2026-03-04T03:37:34+00:00</dc:date>
    <link>https://abiawomosu.substack.com/p/they-built-stepford-ai-and-called</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Women’s “ick” for AI isn’t technophobia or a gap to close. It’s wisdom to act on."]]></description>
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<item rdf:about="https://www.techpolicy.press/in-weak-job-market-middle-managers-increasingly-forced-to-feign-ai-success/">
    <title>In Weak Job Market, Middle Managers Increasingly Forced to Feign AI Success | TechPolicy.Press</title>
    <dc:date>2026-02-27T21:09:58+00:00</dc:date>
    <link>https://www.techpolicy.press/in-weak-job-market-middle-managers-increasingly-forced-to-feign-ai-success/</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>ai artificialintelligence business dianaenriquez efficiency productivity 2026 labor work jobmarket hiring</dc:subject>
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<item rdf:about="https://www.universityofcalifornia.edu/news/ai-promised-free-workers-time-uc-berkeley-haas-researchers-found-opposite">
    <title>AI promised to free up workers’ time. UC Berkeley Haas researchers found the opposite. | University of California</title>
    <dc:date>2026-02-27T07:32:30+00:00</dc:date>
    <link>https://www.universityofcalifornia.edu/news/ai-promised-free-workers-time-uc-berkeley-haas-researchers-found-opposite</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["While conducting research on how AI was changing daily work at a U.S. technology company, UC Berkeley Haas doctoral student Xingqi Maggie Ye noticed a pattern that raised a provocative question: What if AI is intensifying work rather than reducing it?"]]></description>
<dc:subject>xingqimaggieye 2026 ai artificialintelligence productivity arunaranganathan</dc:subject>
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<item rdf:about="https://disconnect.blog/sam-altmans-anti-human-worldview/">
    <title>Sam Altman’s anti-human worldview</title>
    <dc:date>2026-02-23T22:55:00+00:00</dc:date>
    <link>https://disconnect.blog/sam-altmans-anti-human-worldview/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["OpenAI CEO downgrades humanity in pursuit of goal to merge with computers"

...

"But the real problem with Altman’s response was how he reframed the question: it wasn’t about how much energy AI used, but how much it used in comparison to humans. Altman does not have these comparative figures at the ready. He admitted as much in his answer. He was constructing a theoretical argument that justified his desire to ignore the impacts of his company and the wider industry. In truth, the figures don’t even matter because he’s engaged in something much more pernicious as he seeks to distract from the impacts of his corporate efforts.

“It takes like 20 years of life and all of the food you eat during that time before you get smart,” Altman asserted, talking about a typical human. “And not only that, it took the very widespread evolution of the 100 billion people that have ever lived and learned not to get eaten by predators and learned how to figure out science and whatever, to produce you.” In short, he’s saying that creating humanity and humans as they now exist required a lot of energy through human history and for each person living today — which means we cannot blame companies like OpenAI for the impacts associated with generative AI and the data centers it requires.

Let’s be clear: this is an absurd line of argument. Altman is seeking to equate AI with humans once again. He’s already tried to sell the public on seeing his chatbots as companions, therapists, and assistants rapidly on their way to human-equivalent levels of cognition, if not there already — assertions that are pure fantasy — and after making those claims, he now wants the resources needed to create AGI to be judged on a human scale too.

There is an undercurrent to the argument that effectively suggests humanity itself needs to be managed if there’s a resource crunch. Human life is downgraded to be equivalent to a machine, and thus has none of the inherent value we tend to associate with it or the qualities that make us uniquely human. There is ample reason to justify the energy use needed to ensure humans live and even thrive — beginning with the fact that we’re actually alive but going as far as to recognize the inherent value of human life that should be preserved and be allowed to flourish. Those qualities do not apply to Altman’s slop-generating machines.

He does not seem to share that same reverence for humanity; his reverence is reserved for the fantastical AGI gods he seems determined to bring into being. This shouldn’t be a surprise. Many of the billionaires at the height of Silicon Valley adhere to an anti-human worldview that not only sees humans merging with machines, but being consumed by them. Altman has paid to have his brain frozen when he dies, in the hope that it can be uploaded to a computer sometime in the future, and has argued that “the merge” — where humans and machines become one — is essential for the future of humanity.

This is all in line with the longtermist worldview, which argues the value of people alive today and people who might live a million years from now are equivalent. If an action today might help ensure billions of people will live in the far future, even if it means harming millions in the present, that is justified under their anti-human calculus. It’s a philosophy that seems to exist purely to justify the science fictional pursuits of tech billionaires while their actions magnify the suffering of billions of actual people. In fact, those future people they envision are not people at all, but “post-humans” who live in vast computer simulations, not as flesh and blood.

Neglecting responsibility

Altman’s statements on stage in India would have been bad enough, but they appeared even more heartless and anti-human after a report from the Wall Street Journal the following day. Mass shootings are sadly far too common in the United States these days, but they’re still quite rare in many other countries.

On February 10, Canada suffered one of the worst mass shootings in its history when eight people were killed in Tumbler Ridge, British Columbia, including five students and a teacher at a secondary school. After the shooting, OpenAI reached out to authorities to provide information about the shooter’s use of ChatGPT and announced it had banned the shooter’s account months earlier.

However, what OpenAI didn’t say, but the Wall Street Journal discovered, was that employees pushed for the company to reach out to Canadian authorities to alert them to what the person who would later take eight people’s lives was inputing to ChatGPT. The user was flagged through an automated system for suggesting scenarios to the chatbot involving gun violence. “Internally, about a dozen staffers debated whether to take action on [the user’s] posts,” wrote the Journal. “Some employees interpreted [the user’s] writings as an indication of potential real-world violence.”

I’ve seen suggestions online that this presents serious privacy concerns, but I think those people need to check their cyberlibertarian leanings. The companies have been quite open about the fact that chatbot conversations are not fully private, just as people’s search history isn’t. These companies have a duty to the public to identify users trying to use their tools to do harm, just as would be the case in other industries. Simply because something happens online does not mean it exists beyond accountability, and if people don’t want their chatbot conversations flagged, they can simply not use chatbots — or avoid talking to them about committing gun violence or harming people.

There’s no question this was negligence on the part of OpenAI. For a company that has talked so much about AI safety, their leaders are clearly not taking their responsibilities for the present-day impacts to their users and the wider society seriously — in part because safety to them is again associated with fantasy rather than reality. AI safety means to align AI with humanity so a future AGI doesn’t seek to annihilate us (or some sci-fi foolishness like that). It doesn’t mean to stop real harm, as OpenAI could have helped to do in Tumbler Ridge had its leadership listened to employees pushing them to inform police.

We have already seen all the reports about the negative mental health impacts of chatbot dependence, and ChatGPT even coaching teenagers on how to commit suicide. OpenAI only announced changes to ChatGPT on that front after it was sued over a teenager’s death. But the story about the company’s decision not to report a potential shooter to Canadian law enforcement, coming right on the heels of Altman denigrating humanity to the level of machine, was a bit too much for me to handle.
Believing hype over reality

As far as I’m concerned, there are two big takeaways here. The first is that OpenAI, Altman, and the generative AI industry more widely needs to start feeling the pressure. They’ve had a pretty easy ride these past three years, as they made big promises, caused hundreds of billions of dollars to flow in their direction, and generated a slew of social harms they haven’t had to properly account for. This technology is being pushed by people who not only disregard human life, but seek to subsume it to computers, and it’s time they’re not only reined in but seriously questioned and held to account for what they’re doing.

But beyond that is to question what our governments are doing by not just welcoming the industry, but often actively pushing generative AI throughout the public sector and into the private sector too. In response to the Journal’s revelations, Canada’s AI minister said he was “deeply disturbed” and reached out to OpenAI for answers. But he’s more of an AI evangelist than someone seeking to really understand the impacts of the technologies and take action to rein them in. His response to the recent Grok deepfake scandal was little more than a secular version of “thoughts and prayers.”

Our governments are actively selling us out to companies that do not have our best interests in mind, based on promises of increased productivity and a flood of investment that are based far more on hype than reality. There are already signals that companies in other parts of the economy are pulling back from AI investment after not seeing the returns, and that even workers in tech who think they’re becoming more productive thanks to these tools are deluding themselves.

While chasing the hype, governments are leaving their citizens open to abuse and harms that few other industries would so easily get away with. As Altman and his colleagues make it clearer than ever that they care very little for most of the humans on our planet and in our societies, their word should stop being taken as gospel and the impacts of their companies should be assessed on what they’re doing in the here and now, not what they might do sometime in the far future."]]></description>
<dc:subject>parismarx 2026 openai artificialintelligence ai chatgpt transhumanism tescreal human humans dehumanization agi billionaires accountability begligence aihype responsibility productivity chatbots negligence artificialgeneralintelligence</dc:subject>
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<item rdf:about="https://2ndbreakfast.audreywatters.com/the-broken-record/">
    <title>The Broken Record</title>
    <dc:date>2026-02-22T00:59:38+00:00</dc:date>
    <link>https://2ndbreakfast.audreywatters.com/the-broken-record/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The schools like Alpha School, AltSchool, Summit, and Rocketship are all strikingly dystopian insofar as they compromise, if not reject, any sort of agency for students; they compromise, if not reject, any sort of democratic vision for the classroom. School is simply an exercise in engineering and optimization: command and control and test-prep and feedback loops. There is no space for community or cooperation, no time for play -- there is no openness, no curiosity, no contemplation, no pause. There is no possibility for anything, other than what the algorithm predicts."]]></description>
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<item rdf:about="https://connectivetissue.substack.com/p/achieving-independence-for-the-sake">
    <title>Achieving independence for the sake of mutual interdependence</title>
    <dc:date>2026-02-16T01:37:22+00:00</dc:date>
    <link>https://connectivetissue.substack.com/p/achieving-independence-for-the-sake</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A Q&A with L.M. Sacasas, author of "The Convivial Society" newsletter"]]></description>
<dc:subject>2026 conviviality ivanillich society lewismumford hanaharendt jacquesellul technology institutions convivialtools freedom modernity hospitality humanism scale imagination autonomy independence interdependence mutualaid burial death dying deschoolingsociety deschooling education schools schooling unschooling competency tools gps navigation place local scalability memory flourishing celebration conversation life living craiggray values neilpostman marshallmcluhan walterong agency existence simoneweil philosophy witness thomashughes ai artificialintelligence generativeai inevitability efficiency optimization productivity josephweizenbaum amish ecosystems luddism neoluddism luddites neoluddites community individualism communitarianism gkchesterson turingtest humans human humannature skill depth capacity douglasrushkoff neigborliness trust lmsacasas genai</dc:subject>
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    <title>Gaming the System - Comment Magazine</title>
    <dc:date>2026-02-16T00:22:17+00:00</dc:date>
    <link>https://comment.org/gaming-the-system/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Loneliness, boredom, and despair in post-industrial America."]]></description>
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<item rdf:about="https://interconnected.org/home/2026/02/06/sanding">
    <title>90% of everything is sanding e.g. laundry (Interconnected)</title>
    <dc:date>2026-02-16T00:05:52+00:00</dc:date>
    <link>https://interconnected.org/home/2026/02/06/sanding</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["What mundane pleasures will I be robbed of by domestic robots?

Sometimes I feel like my job at home is putting things into machines and taking things out of machines.

I don’t mean to sound unappreciative about “modern conveniences” (modern being the 1950s) because I take care of laundry and emptying the dishwasher, and I love both. We have a two drawer dishwasher so that is a conveyer belt. And I particularly love laundry. We generate a lot of laundry it seems.

There was a tweet in 2025: "woodworking sounds really cool until you find out it’s 90% sanding"

And it became an idiom because 90% of everything is sanding. See this reddit thread… 90% of photography is file management; 90% of baking is measuring; etc.

So when I say that I love laundry I don’t mean that I love clean clothes (everyone loves clean clothes) but I love the sanding. I love the sorting into piles for different washes, I love reading the little labels, especially finding the hidden ones; I love the sequencing so we don’t run out of room on the racks, I love folding, I love the rare peak moments when everything comes together and there are no dirty clothes anywhere in the house nor clean clothes waiting to be returned. (I hate ironing. But fortunately I love my dry cleaner and I feel all neighbourhood-y when I visit and we talk about the cricket.)

Soon! Domestic robots will take it all away.

------

Whether in 6 months or 6 years.

I don’t know what my tipping point will be…

I imagine robots will be priced like a car and not like a dishwasher? It’ll be worth it, assuming reliability. RELATED: I was thinking about what my price cap would be for Claude Code. I pay $100/mo for Claude right now and I would pay $1,500/mo personally for the same functionality. Beyond that I’d complain and have to find new ways to earn, but I’m elastic till that point.

Because I don’t doubt that domestic robots will be reliable. Waymo has remote operators that drop in for ambiguous situations so that’s the reliability solve.

But in a home setting? The open mic, open camera, and a robot arms on wheels - required for tele-operators - gives me pause.

(Remember that smart home hack where you could stand outside and yell through the letterbox, hey Alexa unlock the front door? Pranks aplenty if your voice-operated assistant can also dismantle the kitchen table.)

So let’s say I’ve still got a few years before trust+reliability is at a point where the robot is unloading the dishwasher for me and stacking the dishes in the cupboard, and doing the laundry for me and also sorting and loading and folding and stacking and…

i.e. taking care of the sanding.

------

In Fraggle Rock the Fraggles live in their underground caves generally playing and singing and swimming (with occasional visits to an oracular sentient compost heap, look the 80s were a whole thing), and also they live alongside tiny Doozers who spend their days in hard hats industriously constructing sprawling yet intricate miniature cities.

Which the Fraggles eat. (The cities are delicious.)

Far from being distressed, the Doozers appreciate the destruction as it gives them more room to go on constructing.

Me and laundry. Same same.

------

Being good at something is all about loving the sanding.

Here’s a quote about Olympic swimmers:

<blockquote>The very features of the sport that the ‘C’ swimmer finds unpleasant, the top level swimmer enjoys. What others see as boring-swimming back and forth over a black line for two hours, say-they find peaceful, even meditative, often challenging, or therapeutic. … It is incorrect to believe that top athletes suffer great sacrifices to achieve their goals. Often, they don’t see what they do as sacrificial at all. They like it.</blockquote>

From The Mundanity of Excellence: An Ethnographic Report on Stratification and Olympic Swimmers (1989) by Daniel Chambliss (PDF).

------

But remember that 90% of everything is sanding.

With domestic appliances, sanding is preparing to put things into machines and handling things when you take them out of the machines.

This “drudgery” will be taken away.

So then there will be new sanding. Inevitably!

With domestic robots, what will the new continuous repetitive micro task be? Will I have to empty its lint trap? Will I have to polish its eyes every night? Will I have to go shopping for it, day after day, or just endlessly answer the door to Amazon deliveries of floor polish and laundry tabs? Maybe the future is me carrying my robot up the stairs and down the stairs and up the stairs and down the stairs, forever.

I worry that I won’t love future sanding as much as I love today sanding."]]></description>
<dc:subject>mattwebb productivity maintenance sanding effort friction swimming work labor howwework repetition drudgery laundry robots automation wordworking craft danielchambliss appliances care caring hardfun fragglerock dishwashing waymo claude ai artificialintelligence llms claudecode coding</dc:subject>
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<item rdf:about="https://www.theguardian.com/news/ng-interactive/2026/jan/29/what-technology-takes-from-us-and-how-to-take-it-back">
    <title>What technology takes from us – and how to take it back | AI (artificial intelligence) | The Guardian</title>
    <dc:date>2026-02-08T07:56:42+00:00</dc:date>
    <link>https://www.theguardian.com/news/ng-interactive/2026/jan/29/what-technology-takes-from-us-and-how-to-take-it-back</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[Decisions outsourced, chatbots for friends, the natural world an afterthought: Silicon Valley is giving us life void of connection. There is a way out – but it’s going to take collective effort]]></description>
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<item rdf:about="https://sarahendren.com/2026/01/25/ambivalence-and-authority/">
    <title>ambivalence and authority | sara hendren</title>
    <dc:date>2026-01-25T21:55:58+00:00</dc:date>
    <link>https://sarahendren.com/2026/01/25/ambivalence-and-authority/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I have plenty of disagreement with George Scialabba’s new book — especially on MacIntyre and Taylor so far, which I hope to write more about — but he is so brilliant on Christopher Lasch that I have to just capture this passage (originally from Only A Voice):

<blockquote>Lasch’s work is an extended quarrel with modernity, defined as the advance of an overlapping, mutually reinforcing phalanx of political centralization, mass production, expanded consumption, automation, geographic mobility, the bureaucratization of education, medicine, and family life, moral cosmopolitanism, and legal universalism. Against this barrage of abstractions, Lasch insisted on the fact of human scale.

    The human creature has a specific evolutionary endowment and gestational history. As a result, the human infant has a powerful and threatening fantasy life, which it can only outgrow gradually, through a range of close-up interactions, involving both authority and love, with the same caregivers over many years. The bureaucratic rationalization of work and intimate life plays havoc with this scheme of development, producing a weak self, stripped of traditional skills, tools, and autonomy, entirely dependent on large forces beyond its comprehension, much less control, and crippled by ambivalence toward remote, impersonal authority. What sustained the strong pre-modern self was the virtue of hope; what sustains the weak modern self is the ideology of progress."</blockquote>]]></description>
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<item rdf:about="https://arstechnica.com/information-technology/2026/01/10-things-i-learned-from-burning-myself-out-with-ai-coding-agents/">
    <title>10 things I learned from burning myself out with AI coding agents - Ars Technica</title>
    <dc:date>2026-01-19T22:13:30+00:00</dc:date>
    <link>https://arstechnica.com/information-technology/2026/01/10-things-i-learned-from-burning-myself-out-with-ai-coding-agents/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Opinion: As software power tools, AI agents may make people busier than ever before."]]></description>
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<item rdf:about="https://archive.ph/fGe9V">
    <title>Gabriel Zucman, economist: 'The idea of a sclerotic Europe facing a American El Dorado has little basis in fact'</title>
    <dc:date>2026-01-10T22:05:32+00:00</dc:date>
    <link>https://archive.ph/fGe9V</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[original link: https://www.lemonde.fr/en/opinion/article/2025/12/17/gabriel-zucman-economist-the-idea-of-a-sclerotic-europe-facing-a-american-el-dorado-has-little-basis-in-fact_6748589_23.html ]

"More leisure time, better health outcomes, greater equality and lower carbon emissions, all with broadly comparable productivity: Europeans can be proud of their model, argues Gabriel Zucman, director of the EU Tax Observatory."

...

"It is the prevailing idea in both Brussels and Washington: America is soaring, while Europe is falling behind. This refrain even appears in the White House's now-famous National Security Strategy. "Continental Europe has been losing share of global GDP – down from 25% in 1990 to 14% today – partly owing to national and transnational regulations that undermine creativity and industriousness."

European conservative parties have echoed this argument in order to call for deregulation and lower taxes: an end to the Green Deal, challenges to a corporate due diligence rule and scrapping the minimum tax rate on multinational companies. The US envoy to the European Union spoke with the same tone last week, claiming that even the poorest US states, such as Mississippi or West Virginia, now enjoyed a higher standard of living than Germany.

Yet all of this has rather little basis in fact. The idea of a sclerotic Europe facing a supposed American El Dorado, which serves as the foundation for the deregulatory offensive that currently prevails in Brussels, rests on three myths.

The first is that of skyrocketing US growth. At first glance, the statistics seem to support this hypothesis: The US gross domestic product – that is, the value produced on American soil – appears to have increased faster than that of the EU over the past 15 years. In reality, this is mainly because the US population has grown more rapidly. More importantly, however, this growth has been wiped out by the soaring cost of living in the United States, which has been a key phenomenon in contemporary American economic and political life. During his 2024 campaign, Donald Trump managed to exploit the anger this surge had provoked. Now, having failed to bring prices down as he had promised, that anger has turned against him, sending his popularity plummeting.

Once price levels are taken into account, there is no American miracle, nor is there stagnation in Europe. When adjusted for cost-of-living differences, GDP per capita has risen by 70% in the US since 1990, compared to 62% in the European Union. This corresponds to an average annual growth of 1.6% in the US, compared with 1.5% in the EU.

Myth of European unproductivity

The American National Security Strategy laments the decline of Europe's share of global GDP. But, once differences in cost of living between countries are factored in, we can observe exactly the same drop in the US. Both the EU and the US have seen their shares of global GDP fall from 20% in 1995 to 15% today.

The second myth is that Europe is unproductive. The US, with its 340 million inhabitants, has a smaller population than the EU (450 million inhabitants), but accounts for an equal share of global GDP. US GDP per capita is, therefore, about 35% higher than that of the EU.

Yet, contrary to a persistent belief, this gap is not mainly due to a lack of productivity in Europe. The reason is quite different: Europeans enjoy more free time, more vacations and shorter work weeks. In terms of productivity per hour worked, the EU almost matches the US. Productivity in the six "core" EU countries (Germany, France, Italy, Spain, the Netherlands and Belgium), which account for a combined population of 290 million, is virtually identical to that in the US, according to the latest data from the World Inequality Lab.

If the analysis is broadened to include the entire EU (450 million inhabitants, so a significantly larger economy than the US), productivity is slightly lower than in the US, due to lower productivity levels in Eastern European countries. Still, the gap remains modest. According to statistics from the International Labour Organization, GDP per hour worked, the standard measure of productivity, is $81.80 in the US, $83 in Western Europe and $71.10 across the EU. And there is little sign of European "sclerosis": Over the past 30 years, productivity has increased at roughly the same pace in Europe as it has in North America.

The third myth, finally, is that of productivism. GDP, which only measures the production of material goods and services, is a far too narrow indicator. Europeans benefit from more leisure time than Americans, higher life expectancy and lower inequality levels, all with comparable productivity rates. However one looks at it, this is a considerably better economic performance.

Even when taking a narrowly productivist perspective, the EU likely outperforms the US for a simple reason: its greater environmental sustainability. The US produces $81 in gross value per hour worked, but at a particularly high environmental cost. The EU produces $71 per hour, yet with far lower carbon emissions. More leisure time, better health outcomes, greater equality and lower carbon emissions, all with broadly comparable productivity: Europeans can be proud of their development model, which is, on the whole, far more compelling.

This obviously does not mean that the EU does not need reform. But the battle lines should not be drawn in the wrong place. The urgent need is not for deregulation, but for investments in education, research, public infrastructure and the energy transition, areas which, as in the past, will be key to our future collective prosperity."]]></description>
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<item rdf:about="https://danwang.co/2025-letter/">
    <title>2025 letter | Dan Wang</title>
    <dc:date>2026-01-04T07:12:10+00:00</dc:date>
    <link>https://danwang.co/2025-letter/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["One way that Silicon Valley and the Communist Party resemble each other is that both are serious, self-serious, and indeed, completely humorless.

If the Bay Area once had an impish side, it has gone the way of most hardware tinkerers and hippie communes. Which of the tech titans are funny? In public, they tend to speak in one of two registers. The first is the blandly corporate tone we’ve come to expect when we see them dragged before Congressional hearings or fireside chats. The second leans philosophical, as they compose their features into the sort of reverie appropriate for issuing apocalyptic prophecies on AI. Sam Altman once combined both registers at a tech conference when he said: “I think that AI will probably, most likely, sort of lead to the end of the world. But in the meantime, there will be great companies created with serious machine learning.” Actually that was pretty funny.

It wouldn’t be news to the Central Committee that only the paranoid survive. The Communist Party speaks in the same two registers as the tech titans. The po-faced men on the Politburo tend to make extraordinarily bland speeches, laced occasionally with a murderous warning against those who cross the party’s interests. How funny is the big guy? We can take a look at an official list of Xi Jinping’s jokes, helpfully published by party propagandists. These wisecracks include the following: “On an inspection tour to Jiangsu, Xi quipped that the true measure of water cleanliness is whether the mayor would dare to swim in the water.” Or try this reminiscence that Xi offered on bad air quality: “The PM2.5 back then was even worse than it is now; I used to joke that it was PM250.” Yes, such a humorous fellow is the general secretary.

It’s nearly as dangerous to tweet a joke about a top VC as it is to make a joke about a member of the Central Committee. People who are dead serious tend not to embody sparkling irony. Yet the Communist Party and Silicon Valley are two of the most powerful forces shaping our world today. Their initiatives increase their own centrality while weakening the agency of whole nation states. Perhaps they are successful because they are remorseless.

Earlier this year, I moved from Yale to Stanford. The sun and the dynamism of the west coast have drawn me back. I found a Bay Area that has grown a lot weirder since I lived there a decade ago. In 2015, people were mostly working on consumer apps, cryptocurrencies, and some business software. Though it felt exciting, it looks in retrospect like a more innocent, even a more sedate, time. Today, AI dictates everything in San Francisco while the tech scene plays a much larger political role in the United States. I can’t get over how strange it all feels. In the midst of California’s natural beauty, nerds are trying to build God in a Box; meanwhile, Peter Thiel hovers in the background presenting lectures on the nature of the Antichrist. This eldritch setting feels more appropriate for a Gothic horror novel than for real life.

Before anyone gets the wrong idea, I want to say that I am rooting for San Francisco. It’s tempting to gawk at the craziness of the culture, as much of the east coast media tends to do. Yes, one can quickly find people who speak with the conviction of a cultist; no, I will not inject the peptides proffered by strangers. But there’s more to the Bay Area than unusual health practices. It is, after all, a place that creates not only new products, but also new modes of living. I’m struck that some east coast folks insist to me that driverless cars can’t work and won’t be accepted, even as these vehicles populate the streets of the Bay Area. Coverage of Silicon Valley increasingly reminds me of coverage of China, where a legacy media reporter might parachute in, write a dispatch on something that looks deranged, and leave without moving past caricature.

I enjoy San Francisco more than when I was younger because I now better appreciate what makes it work. I believe that Silicon Valley possesses plenty of virtues. To start, it is the most meritocratic part of America. Tech is so open towards immigrants that it has driven populists into a froth of rage. It remains male-heavy and practices plenty of gatekeeping. But San Francisco better embodies an ethos of openness relative to the rest of the country. Industries on the east coast — finance, media, universities, policy — tend to more carefully weigh name and pedigree. Young scientists aren’t told they ought to keep their innovations incremental and their attitude to hierarchy duly deferential, as they might hear in Boston. A smart young person could achieve much more over a few years in SF than in DC. People aren’t reminiscing over some lost golden age that took place decades ago, as New Yorkers in media might do. 

San Francisco is forward looking and eager to try new ideas. Without this curiosity, it wouldn’t be able to create whole new product categories: iPhones, social media, large language models, and all sorts of digital services. For the most part, it’s positive that tech values speed: quick product cycles, quick replies to email. Past success creates an expectation that the next technological wave will be even more exciting. It’s good to keep building the future, though it’s sometimes absurd to hear someone pivot, mid-breath, from declaring that salvation lies in the blockchain to announcing that AI will solve everything.

People like to make fun of San Francisco for not drinking; well, that works pretty well for me. I enjoy board games and appreciate that it’s easier to find other players. I like SF house parties, where people take off their shoes at the entrance and enter a space in which speech can be heard over music, which feels so much more civilized than descending into a loud bar in New York. It’s easy to fall into a nerdy conversation almost immediately with someone young and earnest. The Bay Area has converged on Asian-American modes of socializing (though it lacks the emphasis on food). I find it charming that a San Francisco home that is poorly furnished and strewn with pizza boxes could be owned by a billionaire who can’t get around to setting up a bed for his mattress. 

There’s still no better place for a smart, young person to go in the world than Silicon Valley. It adores the youth, especially those with technical skill and the ability to grind. Venture capitalists are chasing younger and younger founders: the median age of the latest Y Combinator cohort is only 24, down from 30 just three years ago. My favorite part of Silicon Valley is the cultivation of community. Tech founders are a close-knit group, always offering help to each other, but they circulate actively amidst the broader community too. (The finance industry in New York by contrast practices far greater secrecy.) Tech has organizations I think of as internal civic institutions that try to build community. They bring people together in San Francisco or retreats north of the city, bringing together young people to learn from older folks.

Silicon Valley also embodies a cultural tension. It is playing with new ideas while being open to newcomers; at the same time, it is a self-absorbed place that doesn’t think so much about the broader world. Young people who move to San Francisco already tend to be very online. They know what they’re signing up for. If they don’t fit in after a few years, they probably won’t stick around. San Francisco is a city that absorbs a lot of people with similar ethics, which reinforces its existing strengths and weaknesses.

Narrowness of mind is something that makes me uneasy about the tech world. Effective altruists, for example, began with sound ideas like concern for animal welfare as well as cost-benefit analyses for charitable giving. But these solid premises have launched some of its members towards intellectual worlds very distant from moral intuitions that most people hold; they’ve also sent a few into jail. The well-rounded type might struggle to stand out relative to people who are exceptionally talented in a technical domain. Hedge fund managers have views about the price of oil, interest rates, a reliably obscure historical episode, and a thousand other things. Tech titans more obsessively pursue a few ideas — as Elon Musk has on electric vehicles and space launches — rather than developing a robust model of the world.

So the 20-year-olds who accompanied Mr. Musk into the Department of Government Efficiency did not, I would say, distinguish themselves with their judiciousness. The Bay Area has all sorts of autistic tendencies. Though Silicon Valley values the ability to move fast, the rest of society has paid more attention to instances in which tech wants to break things. It is not surprising that hardcore contingents on both the left and the right have developed hostility to most everything that emerges from Silicon Valley. 

There’s a general lack of cultural awareness in the Bay Area. It’s easy to hear at these parties that a person’s favorite nonfiction book is Seeing Like a State while their aspirationally favorite novel is Middlemarch. Silicon Valley often speaks in strange tongues, starting podcasts and shows that are popular within the tech world but do not travel far beyond the Bay Area. Though San Francisco has produced so much wealth, it is a relative underperformer in the national culture. Indie movie theaters keep closing down while all sorts of retail and art institutions suffer from the crumminess of downtown. The symphony and the opera keep cutting back on performances — after Esa-Pekka Salonen quit the directorship of the symphony, it hasn’t been able to name a successor. Wealthy folks in New York and LA have, for generations, pumped money into civic institutions. Tech elites mostly scorn traditional cultural venues and prefer to fund the next wave of technology instead.

One of the things I like about the finance industry is that it might be better at encouraging diverse opinions. Portfolio managers want to be right on average, but everyone is wrong three times a day before breakfast. So they relentlessly seek new information sources; consensus is rare, since there are always contrarians betting against the rest of the market. Tech cares less for dissent. Its movements are more herdlike, in which companies and startups chase one big technology at a time. Startups don’t need dissent; they want workers who can grind until the network effects kick in. VCs don’t like dissent, showing again and again that many have thin skins. That contributes to a culture I think of as Silicon Valley’s soft Leninism. When political winds shift, most people fall in line, most prominently this year as many tech voices embraced the right. 

The two most insular cities I’ve lived in are San Francisco and Beijing. They are places where people are willing to risk apocalypse every day in order to reach utopia. Though Beijing is open only to a narrow slice of newcomers — the young, smart, and Han — its elites must think about the rest of the country and the rest of the world. San Francisco is more open, but when people move there, they stop thinking about the world at large. Tech folks may be the worst-traveled segment of American elites. People stop themselves from leaving in part because they can correctly claim to live in one of the most naturally beautiful corners of the world, in part because they feel they should not tear themselves away from inventing the future. More than any other topic, I’m bewildered by the way that Silicon Valley talks about AI."]]></description>
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<item rdf:about="https://www.joanwestenberg.com/thin-desires-are-eating-your-life/">
    <title>Thin Desires Are Eating Your Life</title>
    <dc:date>2025-12-29T20:58:50+00:00</dc:date>
    <link>https://www.joanwestenberg.com/thin-desires-are-eating-your-life/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The defining experience of our age seems to be hunger. 

We're hungry for more, but we have more than we need. 

We're hungry for less, while more accumulates and multiplies.

We're hungry and we don't have words to articulate why.

We're hungry, and we're lacking and we're wanting.

We are living with a near-universal thin desire: wanting something that cannot actually be gotten, that we can't define, from a source that has no interest in providing it.

The distinction between thick and thin desires isn't original to me.

Philosophers have been circling this territory for decades, from Charles Taylor's work on frameworks of meaning to Agnes Callard's more recent writing on aspiration.

But the version I find most useful is simple:

A thick desire is one that changes you in the process of pursuing it.

A thin desire is one that doesn't.

The desire to understand calculus versus the desire to check your notifications are both real desires, and both produce (to a degree) real feelings of satisfaction when fulfilled.

But the person who spends a year learning calculus becomes someone different, someone who can see patterns in the world that were previously invisible, who has expanded the range of things they're capable of caring about, who has Been Through It.

The person who checks their notifications is, afterward, exactly the same person who wanted to check their notifications five minutes ago.

The thin desire reproduces itself without remainder.

The thick desire transforms its host.

I want to be careful here because this is a claim that can easily slide into unfalsifiable grumpiness about Kids These Days.

But there's a version of it that I think is both true and important.

The business model of most consumer technology is to identify some thick desire, find the part of it that produces a neurological reward, and then deliver that reward without the rest of the package.

Social media gives you the feeling of social connection without the obligations of actual friendship.

Pornography gives you sexual satisfaction without the vulnerability of partnership.

Productivity apps give you the feeling of accomplishment without anything being accomplished.

In each case, the thin version is easier to deliver at scale, easier to monetize, and easier to make addictive.

The result is a diet of pure sensation.

And none of it seems to be making anyone happier.

The surveys all point the same direction: rising anxiety, rising depression, rising rates of loneliness even as we've never been more connected.

How could this be, when we've gotten so good at giving people what they want?

Maybe because we've gotten good at giving people what they want in a way that prevents them from wanting anything worth having.

Thick desires are inconvenient.

They take years to cultivate and can't be satisfied on demand.

The desire to master a craft, to read slowly, to be embedded in a genuine community, to understand your place in some tradition larger than yourself: these desires are effortful to acquire and impossible to fully gratify.

They embed you in webs of obligation and reciprocity.

They make you dependent on specific people and places.

From the perspective of a frictionless global marketplace, all of this is pure inefficiency.

And so the infrastructure for thick desires has been gradually dismantled.

The workshops closed, the congregations thinned, the apprenticeships disappeared, the front porches gave way to backyard decks and studio apartments and the coveted Micro Homes where you could be alone with your devices.

Meanwhile the infrastructure for thin desires became essentially inescapable.

It's in your pocket right now.

Grand programs to Rebuild Community or Restore Meaning seem to founder on the same logic they're trying to escape.

The thick life doesn't scale.

That's the whole point.

So: bake bread.

The yeast doesn't care about your schedule.

The dough will rise when it rises, indifferent to your optimization.

You'll spend an afternoon doing something that cannot be made faster, producing something that you could have bought for four dollars, and in the process you'll recover some capacity for patience that the attention economy has been methodically stripping away.

Write a letter, by hand, on paper.

Send it through the mail.

The letter will take days to arrive and you won't be able to unsend it or edit it or track whether it was opened.

You're creating a communication that exists outside the logic of engagement metrics, a small artifact that refuses to be optimized.

Code a tool for exactly one person.

Solve your friend's specific problem with their specific workflow.

Build something that will never scale, never be monetized, never attract users.

The entire economy of software assumes that code should serve millions to justify its existence.

Making something for an audience of one is a beautiful heresy.

None of this will reverse the great thinning.

But I've started to suspect that the thick life might be worth pursuing anyway, on its own terms, without needing to become a movement.

The person who bakes bread isn't trying to fix the world. They're not making any attempt to either dent or undent the universe.

They're trying to spend a Sunday afternoon in a way that doesn't leave them feeling emptied out.

They're remembering, one loaf at a time, what it feels like to want something that's actually worth wanting."]]></description>
<dc:subject>joanwestenberge small slow desire audiencesofone motivation productivity philosophy life living 2025 minimalism fulfillment social socialconnection connection vulnerability partnership shorcuts friction addiction efficiency accomplishment effort happiness well-being wellbeing convenience inconvenience gratification delayedgratification frictionlessness meaning meaningmaking optimization communication metrics</dc:subject>
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</item>
<item rdf:about="https://www.nytimes.com/2025/12/16/opinion/europe-decline-economy-china.html">
    <title>Opinion | Europe Is in Decline. Good. - The New York Times</title>
    <dc:date>2025-12-23T06:02:34+00:00</dc:date>
    <link>https://www.nytimes.com/2025/12/16/opinion/europe-decline-economy-china.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[archived:
https://archive.ph/OndCQ ]

"Among contemporary European writers, the novelist Michel Houellebecq is not known for his optimism. In his oeuvre spanning three decades, a leitmotif has been the inexorability of human decline, from the quality of internet pornography to European civilization itself. “France has given up on progress,” he wrote in 2014. “We are all not only tourists in our own country, but also willing participants in tourism.”

Today, Mr. Houellebecq’s comments sound darkly prophetic. Economic growth across the continent, long anemic, has dwindled toward nought, with even Germany’s industrial behemoth slumping. Dynamism has disappeared, replaced by painful dependencies: Europe’s technology comes from America, its critical minerals from China. The continent’s transformation into an arid playpen for tourists, with its economies geared to serve the visitors, is no longer the stuff of dyspeptic speculation.

It is important not to mischaracterize this development. Complaints about the European Union’s failure to produce its own Silicon Valley and comparisons of gross domestic product with a country of over a billion people are not fair proofs of decline. Yet it is undeniable that Europe has been “provincialized,” as the German philosopher Hans-Georg Gadamer once termed it. The negotiations to end the war in Ukraine show that the bloc has been steadily reduced to a second-rate participant in world affairs. In President Trump’s eyes, it is “decaying” and at risk of “civilizational erasure.”

All of this sounds menacing enough to Europeans. Yet perhaps demotion need not be traumatic. Rather, a reckoning with European decline — cultural, political and, above all, economic — could give rise to a healthily modest approach to the present. After a century in which Europe was in charge, with highly ambiguous results, it might even free Europeans of the burdening neurosis of mastery.

At least Brussels no longer suffers from denial; across the spectrum, there’s an awareness that the continent is falling behind. A paradigmatic acknowledgment came last year from the former European Central Bank president Mario Draghi. In a quietly blistering report, Mr. Draghi — widely credited for saving the euro after the financial crisis — enumerated the woes of the European economy, from lack of so-called competitiveness to lagging productivity.

Yet many of the remedies in circulation today are likely to aggravate the disease they purport to cure. The far right offers a familiar prescription: a racial cordon around the continent. Europe’s center, in turn, vaguely gestures at a strategy of renewal through remilitarization and technological advances. The left, for its part, either rails against European overreach or welcomes the continent’s retreat. What is needed is a new “politics of decline,” to borrow a phrase from the historian Eric Hobsbawm, one that looks both inward and outward.

Internally, it requires a break with the austerity fetish that has gripped European policymakers since the 1990s. It is with good reason that the economic historian Adam Tooze has castigated E.U. technocrats as “the Taliban of neoliberalism” for their intransigent attachment to market principles in an age that has declared them obsolete. Jettisoning this dogma is crucial; loosening the fiscal rules for member states would facilitate economic catch-up, on the back of a serious strategy of public investment.

On the political front, that would mean conscious centralization and pooling of sovereignty. This would be a major break from business as usual: Fragmentation has long held sway in Europe, stymieing the development of genuinely continental policy. Bringing together countries in common endeavor would be paramount, with the proviso of democratic accountability that European institutions have generally scanted. After all, it is unlikely that the entities that would be tasked with Europe’s relaunch could do so without public support.

Externally, there would need to be an ambitious rethinking of foreign policy priorities. In the past decade, the hope that the European Union could win some measure of military or financial independence from America has proved illusory. Instead, the continent has slid into ever deeper dependence on the United States. Yet such a drift will accelerate rather than halt the decline E.U. leaders bemoan; bulk buying American weapons and energy, for instance, will not make European industry world leading again.

If Europe is to reinvent itself, it must think in more heterodox ways. Mostly, it will have to contemplate something considered beyond the pale in Brussels: critical integration with China. “Critical” is meant in both senses of the term. On the one hand, such engagement is vitally necessary for the fight against climate change, an effort now mostly led by China. Yet it should also be conditional, involving neither submission to Beijing nor blindness toward its grim record on trade or labor rights. Export controls, where necessary, can go together with cooperation.

Europe should pay heed to Britain, an exemplar of decline in the 20th century. In the postwar world, as its empire was crumbling, the country saw two paths in front of it. It could serve as a sort of butler to the United States, fastening its economy and foreign policy to American imperatives. Or it could become a kind of greater Sweden, retaining its industrial base, welfare state and relative diplomatic autonomy. Eventually, after a tussle, Britain opted for the first route, forgoing national independence for the special relationship.

Europe need not become a supersize version of Britain. No longer in the driver’s seat of history, it can shed its damaging delusions of grandeur. On geopolitics and climate mitigation, it can meet its targets even if it no longer gets to be the star player. That will require downsizing some expectations: The aim should be what British soccer fans call midtable stability, rather than league leadership.

This will be a bitter pill to swallow, particularly for the continent’s elite. Some may prefer the seductions of apocalypticism to realism, not least Mr. Houellebecq. In his 2010 novel, “The Map and the Territory,” he grimly presaged a Europe where “the triumph of vegetation is total” and the continent’s factories are devoured by the wilderness. In a striking echo, Josep Borrell Fontelles, a former vice president of the European Commission, has described Europe as a “garden” surrounded by a hostile “jungle.”

The continent’s center and far right, despite their differences, clearly agree on some essentials. Yet that Europe should become either a wasteland or a gated community is not divinely decreed. Cut down to size, Europe may find that a pleasant public allotment in the suburbs of the new global order might be more than enough."]]></description>
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<item rdf:about="https://www.simonandschuster.com/books/The-Small-Stuff/Ian-Bogost/9781668062630">
    <title>The Small Stuff: How to Lead a More Gratifying Life, by Ian Bogost (2026) | Official Publisher Page | Simon &amp; Schuster</title>
    <dc:date>2025-12-13T03:41:56+00:00</dc:date>
    <link>https://www.simonandschuster.com/books/The-Small-Stuff/Ian-Bogost/9781668062630</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["From popular The Atlantic columnist Ian Bogost, a lively reflection about how we’ve become disconnected from the physical world—and how to reclaim joy and gratification in your day-to-day life.

In an era dominated by convenience and efficiency, one would think that life would be simpler, easier, and most importantly, happier. After all, shouldn’t all the time saved with machines and technology leave us with more time for ourselves? The Atlantic columnist Ian Bogost thinks not. From QR code menus and digital tickets to automated self-checkout counters, he argues that the simple pleasures of daily life have been stripped away, replaced by sleek, but soulless, design.

Through engaging anecdotes and sharp analysis, Bogost uncovers how modern conveniences not only fail to deliver on their promises but also rob us of small, satisfying tasks and moments that keep us grounded and human. He challenges us to rethink our daily interactions with the material world and illuminates how the loss of these tangible interactions has contributed to widespread feelings of disconnection and dissatisfaction.

But all hope is not lost. Bogost guides us to identify and appreciate the overlooked joys hidden in everyday life. By reforming how we approach ordinary tasks, we can rediscover the gratification embedded in the tactile world around us.

Humorous, thought-provoking, and practical, The Small Stuff reveals that finding joy isn’t about achieving monumental happiness or prolonged satisfaction. It’s about doing small things, deliberately and with attention, to unlock the basic pleasures that flavor our daily lives."]]></description>
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</item>
<item rdf:about="https://peterjoseph.substack.com/p/how-to-argue-with-pro-capitalist">
    <title>How to Argue with Pro-Capitalist Cultists</title>
    <dc:date>2025-12-08T03:19:21+00:00</dc:date>
    <link>https://peterjoseph.substack.com/p/how-to-argue-with-pro-capitalist</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["1. Market Economics as Structural Failure, Not Moral Failure

2. Why Debate Fails: The Cult of Market Belief

3. System Incentives vs. Human Intentions

4. How Market Mythology Protects the System

5. The Apocalyptic Trajectory of Market Incentives

6. Why People Defend a System That Is Killing Them

7. How to Argue Effectively

8. The Cult Structure of Market Fundamentalism

9. A New Framework: Systems Literacy as Liberation

10. Conclusion: The End of Debate

...

Addendum: 25 Common Market Myths

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

In the following order:

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

[See also:

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

[via:

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

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

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

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

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

See also:

"A film-maker looks at religion, the 9/11 terror attacks, and possible plans by international leaders to create a single world bank." (Jeff Adams)
https://www.youtube.com/watch?v=s_ylCs-xm54 ]]]></description>
<dc:subject>capitalism economics anticapitalism 2025 leecamp peterjoseph society sociopaths power wealth globalsouth exploitation climate climatechange environment negativeexternalities work labor hardwork productivity efficiency behavior competition inequality taxes taxation tyranny meritocracy entrepreneurship entrepreneurialism socialism poverty allocation resources misery marketfundamentalism cults indoctrination consumerism freedom consumption innovation progress civilization ideology freedomtochoose housing healthcare food waste tina wellbeing well-being socialcohesion community health prosperity commons infrastructure publicgood marketsystems ecology economy</dc:subject>
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<item rdf:about="https://press.princeton.edu/books/hardcover/9780691219080/work-pray-code">
    <title>Work Pray Code: When Work Becomes Religion in Silicon Valley, by Carolyn Chen (2022) | Princeton University Press</title>
    <dc:date>2025-12-03T07:01:32+00:00</dc:date>
    <link>https://press.princeton.edu/books/hardcover/9780691219080/work-pray-code</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["How tech giants are reshaping spirituality to serve their religion of peak productivity"

...

"Silicon Valley is known for its lavish perks, intense work culture, and spiritual gurus. Work Pray Code explores how tech companies are bringing religion into the workplace in ways that are replacing traditional places of worship, blurring the line between work and religion and transforming the very nature of spiritual experience in modern life.

Over the past forty years, highly skilled workers have been devoting more time and energy to their jobs than ever before. They are also leaving churches, synagogues, and temples in droves—but they have not abandoned religion. Carolyn Chen spent more than five years in Silicon Valley, conducting a wealth of in-depth interviews and gaining unprecedented access to the best and brightest of the tech world. The result is a penetrating account of how work now satisfies workers’ needs for belonging, identity, purpose, and transcendence that religion once met. Chen argues that tech firms are offering spiritual care such as Buddhist-inspired mindfulness practices to make their employees more productive, but that our religious traditions, communities, and public sphere are paying the price.

We all want our jobs to be meaningful and fulfilling. Work Pray Code reveals what can happen when work becomes religion, and when the workplace becomes the institution that shapes our souls."]]></description>
<dc:subject>carolynchen siliconvalley religion productivity optimization efficiency californianideology work labor 2022 via:javierarbona</dc:subject>
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<item rdf:about="https://ayeshaasiddiqi.substack.com/p/late-empire-life-extension">
    <title>Late Empire Life Extension - Ayesha A. Siddiqi</title>
    <dc:date>2025-11-29T01:03:34+00:00</dc:date>
    <link>https://ayeshaasiddiqi.substack.com/p/late-empire-life-extension</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Western decline, like its bloody ascent, produces anti aging panics. And while people might "yearn for woke" the growing beauty market portends concessions to the right wing."]]></description>
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</item>
<item rdf:about="https://aeon.co/essays/victorian-diary-writers-kicked-off-our-age-of-self-optimisation">
    <title>Victorian diary-writers kicked off our age of self-optimisation | Aeon Essays</title>
    <dc:date>2025-11-17T17:48:16+00:00</dc:date>
    <link>https://aeon.co/essays/victorian-diary-writers-kicked-off-our-age-of-self-optimisation</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Our cursed age of self-monitoring and optimisation didn’t start with big tech: as so often, the Victorians are to blame"

...

"Beatrice Webb (1858-1943), the pioneering socialist and co-founder of the London School of Economics, used her diary to record her attempts at self-education in psychology, philosophy and sociology. The eighth child of a wealthy businessman, as a young woman Beatrice frequently worried that she was wasting her time – and, thus, her life. In a typical diary entry, on 30 April 1883 she lamented: ‘the time rushes and I accomplish nothing,’ and later in June that year she confessed: ‘Wretchedly wasted week. No hard work done. Sick headache from over-eating and under-exercising.’

The pressure to achieve self-mastery and constantly improve could create a sense of continual failure – a sentiment many of us share with our Victorian forebears. As Steinitz wryly notes: ‘if one reached the goal of the fully improved, disciplined, controlled self, there would be no reason to write the self-improving, disciplining, controlling diary.’ Diarists were often unable to sustain the discipline of daily entries, especially those who favoured longer, descriptive entries, so they occasionally produced retrospective entries to maintain the illusion that they wrote daily. Often Victorian diaries are a record of failure, containing apologias for missed entries and confessions of moral transgressions. In 1852, the teenage Nunns recorded his many unauthorised absences from the chapel at Marlborough. Gladstone interpreted his daughter Agnes’s illness in September 1847 as the will of God but criticised his own failure to accept it, commenting that ‘everyone behaves well but me’. His ‘rescue work’ with prostitutes and intense struggles with the temptations of pornography and infidelity are constant preoccupations after 1840. As his biographer H C G Matthew wrote in 1988, these meetings with sex workers ‘became not merely a duty but a craving … an exposure to sexual stimulation which Gladstone felt he must both undergo and overcome.’ Diaries reveal the weaknesses, vices, doubts and insecurities that plagued 19th-century writers as they ultimately failed to live up to contemporary ideals of industry, piety, respectability and progress.

Nineteenth-century diaries show a growing middle class engaged in a constant quest for self-mastery and productivity. With the invention of printed commercial diaries came a new way of looking at life and new organisational possibilities. The future could be mapped out, goal-oriented, solution-focused. The Victorians were great innovators, but progress was Janus-faced. For every leap forward, a renewed pressure to go further, and faster, to do better, be better. The age of progress was also an age of anxiety.

While the Victorian diary might initially seem strange to us – the lists of books read, the constant references to religion, the fact that family members and spouses would exchange these private texts – contemporary social media accounts display the same tendencies towards performative self-improvement. In fact, the cultural obsession with self-improvement and ‘habit-tracking’ has intensified. Technology companies have successfully monetised this deep-rooted urge to better ourselves, providing new ways to document and compare our daily lives, which can create a perpetual sense of failure. The act of sharing stories about ourselves is no longer confined to a trusted circle of intimate friends and relatives. Instead, social media platforms function as multimedia diaries with an immediate, global audience who provide constant feedback on our choices and activities. As technology continues to improve our ability to mark and measure our own progress, we should learn from the Victorians and their diaries and ask ourselves: are we actually improving our lives or just finding new ways to criticise ourselves?"]]></description>
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<item rdf:about="https://www.thebignewsletter.com/p/monopoly-round-up-the-left-can-protest">
    <title>Monopoly Round-Up: Does the Left Have Trouble with Making Things in America?</title>
    <dc:date>2025-10-26T05:14:30+00:00</dc:date>
    <link>https://www.thebignewsletter.com/p/monopoly-round-up-the-left-can-protest</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Let’s go back to the Sharpie marker example. What Newell did with Sharpie markers, investing in factories to juice productivity, is how America has always operated. Historically, America had the highest wages in the world from the 1750s to the 1980s. We had higher wages and higher productivity precisely because our policy framework ensured that we invested in machine tooling and productivity-enhancing technologies to keep us competitive with lower wage nations, and then we had labor protections of various forms to allow people to “keep the fruits of their labor.” A high-productivity, high-wage, and high business formation model was how we operated. In the 1950s, the U.S. exported a lot of garments, and somehow, contra the view that it’s all labor arbitrage, did so with the highest wages in the world.

Why did that change? It wasn’t some inherent globalization quasi-Marxist story of commodification, it was *policy.* We explicitly traded away U.S. garment jobs to support development in other countries. George Ball, for instance, undersecretary of State on economic affairs for JFK, suggested we should lose garment/textile jobs in the South, because “we Americans could afford to pay some economic price for a strong Europe.” U.S. policy on textiles and footwear were dictated by Cold War interests. Kissinger fought for increased imports and displacement of U.S. workers, for fear of “new gains for the Communists in Italy since shoe (and textile) production is centered in the ‘red belt.’” Judith Stein’s book Pivotal Decade: How the U.S. Traded Factories for Finance goes into this story in depth. But the point is that offshoring production *was* a choice based on policy, which often included things like tariffs, import quotas, and so forth.

By and large what we’re dealing with now is not a Cold War story, it’s a 1990s NAFTA/WTO story. We made clothing in the U.S. until the 2000s. U.S. national strategy under Clinton and then Bush was to focus policy on finance, design, and R&D, and to consolidate economic power in the hands of Wall Street banks through financial deregulation, tighter patents, and lax antitrust. We’d pursue a “capital light” model of production, and let people in East Asia do the grubby work of making things while we did the high-end cool stuff we could patent/copyright. That’s the story in everything from textiles to semiconductors to Hollywood. It’s also a choice abroad; every other nation had higher tariffs than the U.S., because they wanted to take our industries. No one has a de minimis of $800 except America, that level of duty-free access is an anomaly based on our own weird delusions about the ability to continually import.

One consequence of this post-Cold War strategy was the collapse of industrial ecosystems in the U.S., as well as the growth of bloated monopolies. Another consequence is a dramatic decline in capital investment to improve productivity. What’s happened, in other words, is not that robots are substituting for labor, it’s that monopoly profits are pooling on Wall Street and pushing down both labor share and capital investment. It’s all rent extraction.

And it’s not, as economists often imagine, commodification. After all, if that theory of economics is right, and everything gets commodified, then stuff would be cheap in America. But it’s not. We do not live in a consumer’s paradise. In fact, prior to the neoliberal revolution, we did have the lowest prices in the world for a host of goods and services, but that’s flipped. It turns out low wage low productivity also means high prices, not low ones.

Take the observation about Hanes t-shirts for $2. I looked on Amazon, and Hanes retail for $45 for a 5-pack, which is $9/apiece. I’m guessing the production cost is $2, or less, but most of the *actual* cost is the marketing and distribution in the U.S. That’s a function of endless layers of private bureaucracy that emerge when you get rid of open and competitive markets and substitute corporate monopolies. That’s why land and production in the U.S. is costly vis-a-vis other countries, it’s not that labor is more expensive when accounting for productivity, it’s that the various tolls you have to pay to Wall Street make everything super costly.

And now we get to the nub of the problem. If the labor issue in garments is representative of a broader labor dynamic, and it is, then we have to ask the question of whether it’s possible to make even high-end stuff here under our traditional neoliberal policy framework. And the answer is no. The view that the U.S. should have legions of high-skill garment workers may or may not be a good idea in the abstract, but it’s very obvious that it would not work as long as U.S. policy is biased *against* people who work for a living and against people who want to invest in productivity-enhancing capital goods instead of McKinsified pricing games.

A good example of the failure of this theory is Hollywood, where we have the most skilled craftspeople in the world making specialized bespoke goods, and yet L.A.’s entertainment industry is getting absolutely decimated. High end skilled labor isn’t exempt from the trends affecting low wage labor.

There is a basic question here, which is how America is able to have a high standard of living without making very much ourselves. We import $1 trillion+ more than we export. That makes no sense, on some level, we’re a giant global welfare queen. How do we do it? Well, the answer is that we are the provider of dollars to the rest of the world, sort of like an oil-exporter, only our export is pieces of paper that facilitate commerce. That’s the national strategy initiated under neoliberalism, and it’s profoundly anti-production, anti-labor, and anti-business. It’s pro-monopoly and pro-Wall Street. That’s what’s driving the offshoring, not high wages or low skills.

The justification for this neoliberal order is not that it’s good, it is that it’s inevitable. We operate in a global marketplace, so goes the story, and U.S. labor just isn’t competitive, unless it’s low wage immigrant labor. Americans demand low consumer prices. And any attempt to interfere with the natural workings of the market by having production here will be counterproductive, and is racist, xenophobic, and protectionist.

The truth though, of course, is that consumer prices in the U.S. are high, global trading arrangements are set by policy choices across governments, and high overhead is a result of a massively bloated financial sector that demands a piece of every transaction in the U.S. And the anger from people in America displaced by private equity ripping apart their lives and offshoring production isn’t a result of racism or xenophobia, it’s just legitimate economic grievance.

What I dislike about the “offshoring is good” approach is not that it won’t work, though it won’t. It’s that under the cover of some sort of cosmopolitan anti-racist rhetoric is the same old story that concentrated capital likes. We can’t have nice things. We can’t make things here. This is all inevitable, the economists say it, the robots won’t help, Americans don’t have the skills, they are parochial, et al. America is doomed. Just get rid of all tariffs, and give Wall Street what it wants, and treat Americans like the lazy consumers they are.

The thing is, whether we have a functional society based on honoring work is a *choice.* Some have just decided that it’s inevitable, we can’t fix our society, and so we shouldn’t even try. But in fact, we can build things here if we want, and making a functional culture and society means we have to get back to doing that, by pushing Wall Street financiers out of the way. We can choose differently, if we want. But to believe that we have a choice, we must start by believing there’s a “we.” And that’s where the left/liberals get confused, because it’s hard for them to acknowledge that America exists as a political community primarily to help Americans.

A few years ago, I wrote a piece on July 4th called The Long Annoying Tradition of Anti-Patriotism. In it, I laid out what I think is the origin of this problem: a certain vision of America as a place where the people must be ruled by their betters. There’s a fear coursing from John Adams to modern-day Atlantic editors to Wall Street Democrats like Peter Orzag of popular control of a society. They dislike the idea that ordinary Americans would or could or should have political power, and their view of this nation is one that resists such democratic impulses, and where elites rule over a global population of morally equal souls. They use a malleable set of arguments, the most popular recent one being identitarian - it’s why Posen could derisively use the term “white man,” though what he really meant was American-born. Here’s a good headline that makes the anti-democratic point."]]></description>
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<item rdf:about="https://2ndbreakfast.audreywatters.com/now-is-the-time-of-monsters/">
    <title>Now Is the Time of Monsters</title>
    <dc:date>2025-10-24T20:15:42+00:00</dc:date>
    <link>https://2ndbreakfast.audreywatters.com/now-is-the-time-of-monsters/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Ed-tech should not be an object of fandom, but that is precisely how far too many people relate to it, bending over backwards to defend an industry that should be serving the public but that is resolutely not. Technology should work for schools; schools – students, teachers, administrators, parent – should not have to conform their practices (lessons, assignments, assessments, discussions, content) to work for technology. But that is precisely the position we've put ourselves in by cultivating ed-tech as a fandom.

As Roth rightly points out in his essay, we are presented with a series of false choices – with ed-tech as with the Democratic Party. We have been trained for so long to accept the humiliation – what with the austerity, the denigration of intellectual labor, the false charges of indoctrination. We have been told for so long that education already costs too much – so all schools really deserve is the clunkiest of surveillance-software.

In reality, schools don't need all this ed-tech and probably none of this "AI." But damn, this extractive and exploitative machinery certainly needs us.

No doubt, everyone had a good chuckle this week when the AWS outage "bricked" a bunch of Internet-connected "smart" beds. Less funny, of course, is the impact the outage had on education, as Amazon is one of the most powerful platforms in education, shaping what teaching and learning looks like, how (and in case of an outage, if) teaching and learning happens.

That's not innovative. That's monstrous.

And it might feel like the monsters and the slop are winning. But that doesn't have to be the case."]]></description>
<dc:subject>audreywatters 2025 edtech ai artificialintelligence aws amazon web internet online schools schooling education highered highereducation academia criticalthinking colleges universities technology fandom monsters democrats antoniogramsci davidroth politics elections maine nyc zohranmamdani efficiency productivity generativeai superintelligence charliewarzel aislop slop fads hype agency autonomy cognition grahamplatner genai</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=SRmsacWQn-g">
    <title>Drs. Wolff &amp; Ware DESTROY Gavin Newsom on AIPAC/Housing/Economy (with Richard Wolff &amp; Butch Ware) - YouTube</title>
    <dc:date>2025-10-23T23:14:21+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=SRmsacWQn-g</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Marxist economist Richard Wolff returns to Bad Faith along with historian, professor, and Green Party candidate for the governor of California Butch Ware, to forensically break down California governor Gavin Newsom's recent viral appearance on Higher Learning with Van Lathan & Rachel Lindsay. Wolff & Ware weigh in on Newsom evasions in response to questions about the inherent contradictions of capitalism, California's failure to implement Medicare for All, & the "interesting" AIPAC moment, but the Higher Learning interview serves as a jumping off point for a broader and deeper conversation about the future of left politics, Zohran Mamdani, and the limits of the Democratic Party. (It's spooky season, and there's something magical happening with this guest pairing.)"]]></description>
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<item rdf:about="https://www.learnui.design/blog/wheres-the-ai-design-renaissance.html">
    <title>Where’s the AI design renaissance?</title>
    <dc:date>2025-10-16T05:28:29+00:00</dc:date>
    <link>https://www.learnui.design/blog/wheres-the-ai-design-renaissance.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["My hunch: vibe coding is a lot like stock-picking – everyone’s always blabbing about their big wins. Ask what their annual rate of return is above the S&P, and it’s a quieter conversation 🤫"

...

"In short, LLMs are prediction machines. They are trained mostly on the internet, but post-trained on many other special data sets and tasks. Because the best prediction of a common question is the right answer, they frequently give correct answers. Because the best prediction of a sufficiently-rare/difficult question may be a quasi-realistic falsehood, they hallucinate. Where someone can create an easy-to-difficult step-ladder of 10,000 verifiable tasks or problems, the LLMs can post-train and become even smarter.

(That’s how they’re helping discover new quantum computing theorems while I’m dissing their ability to design a logo)

It’s not that algorithmic improvements won’t happen. They have, and they will. But if you want to know the surest bets of where to focus your design efforts, look to what LLM algorithms don’t do well.

In particular, the farther something is from the median training datum, the harder it is for AI to do. In my estimation, this could be along any axis – an uncommon visual effect, high-touch animations, a pixel-perfect UI, a new interaction paradigms, especially high data density, etc.

AI design will be safe. If you ask it to be bold, it will be bold in a safe, reasonable, well-trod way.

If your design has an opinion, something the median half-decent design would never touch, then the LLMs are already steering away from it. They may help you build it, but they won’t replace you in building it.

They’ll be busy building “slightly above 2025 average”. But in a world inundated with average, what’s great will shine all the more. “Proof of humanity” will increasingly feel like a breath of fresh air in an onslaught of slop."]]></description>
<dc:subject>erikkennedy ai artificialintelligence 2025 uptonsinclair design process howwework midjourney 2022 aihype productivity aibubble vibecoding coding mikejudge github interestrates covid-19 pandemic coronavirus overhiring chatbots humanism human humans ui blandness llms deeplearning generativeai slop aislop constraints genai</dc:subject>
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<item rdf:about="https://www.theatlantic.com/magazine/archive/1991/02/out-your-car-your-horse/309159/">
    <title>Out of Your Car, Off Your Horse, by Wendell Berry (1991) - The Atlantic</title>
    <dc:date>2025-10-15T23:20:03+00:00</dc:date>
    <link>https://www.theatlantic.com/magazine/archive/1991/02/out-your-car-your-horse/309159/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Twenty-seven propositions about global thinking and the sustainability of cities"

[archived:
https://archive.ph/xkUk3

via:
https://social.ayjay.org/2025/10/15/wendell-berry-abstraction-is-the.html ]

"I. Properly speaking, global thinking is not possible. Those who have "thought globally" (and among them the most successful have been imperial governments and multinational corporations) have done so by means of simplifications too extreme and oppressive to merit the name of thought. Global thinkers have been, and will be, dangerous people. National thinkers tend to be dangerous also; we now have national thinkers in the northeastern United States who look upon Kentucky as a garbage dump.

II. Global thinking can only be statistical. Its shallowness is exposed by the least intention to do something. Unless one is willing to be destructive on a very large scale, one cannot do something except locally, in a small place. Global thinking can only do to the globe what a space satellite does to it: reduce it, make a bauble of it. Look at one of those photographs of half the earth taken from outer space, and see if you recognize your neighborhood. If you want to see where you are, you will have to get out of your space vehicle, out of your car, off your horse, and walk over the ground. On foot you will find that the earth is still satisfyingly large, and full of beguiling nooks and crannies.

III. If we could think locally, we would do far better than we are doing now. The right local questions and answers will be the right global ones. The Amish question "What will this do to our community?" tends toward the right answer for the world.

IV. If we want to put local life in proper relation to the globe, we must do so by imagination, charity, and forbearance, and by making local life as independent and self-sufficient as we can—not by the presumptuous abstractions of "global thought."

V. If we want to keep our thoughts and acts from destroying the globe, then we must see to it that we do not ask too much of the globe or of any part of it. To make sure that we do not ask too much, we must learn to live at home, as independently and self-sufficiently as we can. That is the only way we can keep the land we are using, and its ecological limits, always in sight.

VI. The only sustainable city—and this, to me, is the indispensable ideal and goal—is a city in balance with its countryside: a city, that is, that would live off the net ecological income of its supporting region, paying as it goes all its ecological and human debts.

VII. The cities we now have are living off ecological principal, by economic assumptions that seem certain to destroy them. They do not live at home. They do not have their own supporting regions. They are out of balance with their supports, wherever on the globe their supports are.

VIII. The balance between city and countryside is destroyed by industrial machinery, "cheap" productivity in field and forest, and "cheap" transportation. Rome destroyed the balance with slave labor; we have destroyed it with "cheap" fossil fuel.

IX. Since the Civil War, perhaps, and certainly since the Second World War, the norms of productivity have been set by the fossil-fuel industries.

X. Geographically, the sources of the fossil fuels are rural. Technically, however, the production of these fuels is industrial and urban. The facts and integrities of local life, and the principle of community, are considered as little as possible, for to consider them would not be quickly profitable. Fossil fuels have always been produced at the expense of local ecosystems and of local human communities. The fossil-fuel economy is the industrial economy par excellence, and it assigns no value to local life, natural or human.

XI. When the industrial principles exemplified in fossil-fuel production are applied to field and forest, the results are identical: local life, both natural and human, is destroyed.

XII. Industrial procedures have been imposed on the countryside pretty much to the extent that country people have been seduced or forced into dependence on the money economy. By encouraging this dependence, corporations have increased their ability to rob the people of their property and their labor. The result is that a very small number of people now own all the usable property in the country, and workers are increasingly the hostages of their employers.

XIII. Our present "leaders"—the people of wealth and power—do not know what it means to take a place seriously: to think it worthy, for its own sake, of love and study and careful work. They cannot take any place seriously because they must be ready at any moment, by the terms of power and wealth in the modern world, to destroy any place.

XIV. Ecological good sense will be opposed by all the most powerful economic entities of our time, because ecological good sense requires the reduction or replacement of those entities. If ecological good sense is to prevail, it can do so only through the work and the will of the people and of the local communities.

XV. For this task our currently prevailing assumptions about knowledge, information, education, money, and political will are inadequate. All our institutions with which I am familiar have adopted the organizational patterns and the quantitative measures of the industrial corporations. Both sides of the ecological debate, perhaps as a consequence, are alarmingly abstract.

XVI. But abstraction, of course, is what is wrong. The evil of the industrial economy (capitalist or communist) is the abstractness inherent in its procedures—its inability to distinguish one place or person or creature from another. William Blake saw this two hundred years ago. Anyone can see it now in almost any of our common tools and weapons.

XVII. Abstraction is the enemy wherever it is found. The abstractions of sustainability can ruin the world just as surely as the abstractions of industrial economics. Local life may be as much endangered by "saving the planet" as by "conquering the world." Such a project calls for abstract purposes and central powers that cannot know, and so will destroy, the integrity of local nature and local community.

XVIII. In order to make ecological good sense for the planet, you must make ecological good sense locally. You can't act locally by thinking globally. If you want to keep your local acts from destroying the globe, you must think locally.

XIX. No one can make ecological good sense for the planet. Everyone can make ecological good sense locally, if the affection, the scale, the knowledge, the tools, and the skills are right.

XX. The right scale in work gives power to affection. When one works beyond the reach of one's love for the place one is working in, and for the things and creatures one is working with and among, then destruction inevitably results. An adequate local culture, among other things, keeps work within the reach of love.

XXI. The question before us, then, is an extremely difficult one: How do we begin to remake, or to make, a local culture that will preserve our part of the world while we use it? We are talking here not just about a kind of knowledge that involves affection but also about a kind of knowledge that comes from or with affection—knowledge that is unavailable to the unaffectionate, and that is unavailable to anyone as what is called information.

XXII. What, for a start, might be the economic result of local affection? We don't know. Moreover, we are probably never going to know in any way that would satisfy the average dean or corporate executive. The ways of love tend to be secretive and, even to the lovers themselves, somewhat inscrutable.

XXIII. The real work of planet-saving will be small, humble, and humbling, and (insofar as it involves love) pleasing and rewarding. Its jobs will be too many to count, too many to report, too many to be publicly noticed or rewarded, too small to make anyone rich or famous.

XXIV. The great obstacle may be not greed but the modern hankering after glamour. A lot of our smartest, most concerned people want to come up with a big solution to a big problem. I don't think that planet-saving, if we take it seriously, can furnish employment to many such people.

XXV. When I think of the kind of worker the job requires, I think of Dorothy Day (if one can think of Dorothy Day herself, separate from the publicity that came as a result of her rarity), a person willing to go down and down into the daunting, humbling, almost hopeless local presence of the problem—to face the great problem one small life at a time.

XXVI. Some cities can never be sustainable, because they do not have a countryside around them, or near them, from which they can be sustained. New York City cannot be made sustainable, nor can Phoenix. Some cities in Kentucky or the Midwest, on the other hand, might reasonably hope to become sustainable.

XXVII. To make a sustainable city, one must begin somehow, and I think the beginning must be small and economic. A beginning could be made, for example, by increasing the amount of food bought from farmers in the local countryside by consumers in the city. As the food economy became more local, local farming would become more diverse; the farms would become smaller, more complex in structure, more productive; and some city people would be needed to work on the farms. Sooner or later, as a means of reducing expenses both ways, organic wastes from the city would go out to fertilize the farms of the supporting region; thus city people would have to assume an agricultural responsibility, and would be properly motivated to do so both by the wish to have a supply of excellent food and by the fear of contaminating that supply. The increase of economic intimacy between a city and its sources would change minds (assuming, of course, that the minds in question would stay put long enough to be changed). It would improve minds. The locality, by becoming partly sustainable, would produce the thought it would need to become more sustainable."]]></description>
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<item rdf:about="https://www.theargumentmag.com/p/creative-destruction-is-a-miracle">
    <title>Creative destruction is a miracle. It’s also a political problem.</title>
    <dc:date>2025-10-15T06:02:51+00:00</dc:date>
    <link>https://www.theargumentmag.com/p/creative-destruction-is-a-miracle</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Now, I want to preface this by saying that Klein and Thompson — disclosure, both are friends of mine, Thompson is also a columnist at The Argument and Klein has been of great help as I began this project — are clearly proponents of expanding the welfare state. On health care, the child tax credit, and various other important policy areas, both have been vocal and consistent proponents of redistribution.

But despite all that, they very much did write down in a book that they view the project of Abundance to be — at least in part — shifting focus away from redistribution and toward economic growth. At its core, Abundance is a framework that refuses to accept scarcity as a fact of life. But perhaps confusingly, it is also a framework that demands policymakers be hypervigilant about cause prioritization and trade-offs. There are things — like time — that none of us can make more of (again, until someone invents Ozempic for sleep).

But while I strongly believe that American liberalism needs to focus more on economic growth and innovation, I don’t believe that comes at the expense of redistribution. The whole point of expanding housing, energy, and transportation, the whole point of increasing innovation and productivity, is to make people’s lives better.

Abundance makes redistribution effective. We can and should max out rental vouchers right now. But if you do so while affordable housing is scarce and concentrated in low-opportunity neighborhoods, you risk spiking rent for low-income people and entrenching existing segregation.

The impact of expanding the welfare state is blunted by class-based zoning laws that restrict people from moving near good jobs and good schools and away from long commutes and bad air quality. It is also blunted by our nation’s inability to build public transportation that actually helps people get where they need to go on time.

Growth and redistribution cannot be a two-step process. As our Nobel Prize laureates know well, once the pie has grown, dividing it up means taking it from those who believe they have a claim to it.

You have to redistribute as you grow. You have to make sure that people have a stake in the growth of their community, so that when they notice the irritations of construction on their commute or bristle at different languages being spoken at the coffee shop they frequent, they see that as part of an economic project that sustains their lives.

I don’t think this is easy, and anti-growth and pro-growth moods are at best cyclical (at worst, anti-growthers drag us into economic and political stagnation). But I do think it’s conceptually, morally, and politically better to think of growth and innovation as part of a broader project of human flourishing that necessarily includes the distributional concerns of those who do not have a stake in OpenAI or Google.

They have become a punchline, but the Luddites did very much get crushed under the wheel of progress. We should be prepared: The changes that rocked the world during and after the Industrial Revolution may be dwarfed by the world-changing innovations that may be coming in the next century. If we want to revitalize our culture of growth, we’ll have to do more than point to some averages."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=yHMGb-dLfOU&amp;t=1s">
    <title>Fighting San Francisco's Manhattanization with Tim Redmond - YouTube</title>
    <dc:date>2025-10-08T20:56:00+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=yHMGb-dLfOU&amp;t=1s</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Welcome to another episode of the Doomloop Dispatch, the news show covering the worst parts of the San Francisco Bay Area. In this episode, Kevin and D Scott talk to Tim Redmond, editor of the 48 Hills and former executive editor of the Bay Guardian. We get into Tim’s reporting on the recall of San Francisco supervisor Joel Engardio and his thoughts on Engardio’s replacement. We also talk about how real estate speculation destroyed the city and the state of local legacy media. Really good stuff!

Sources

All of Tim’s stories in 48Hills
https://48hills.org/author/tim/

Here’s what Scott Wiener has done
https://48hills.org/2025/09/heres-what-scott-wiener-has-done/

The Engardio recall, Yimby urbanist elitism, and the next step in SF politics
https://48hills.org/2025/09/the-engardio-recall-yimby-urbanist-elitism-and-the-next-step-in-sf-politics/

The Engardio recall and the failure of conservative politics in SF
https://48hills.org/2025/09/the-engardio-recall-and-the-failure-of-conservative-politics-in-sf/

Strange (and maybe inappropriate) actions at the Planning Commission …
https://48hills.org/2025/09/strange-and-maybe-inappropriate-actions-at-the-planning-commission/

Bullshit opinion piece on Family Zoning plan
https://sfstandard.com/opinion/2025/09/21/small-business-lurie-upzoning-sharky-laguana-ben-bleiman/ "]]></description>
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<item rdf:about="https://jacobin.com/2025/10/bankification-financialization-debt-interest-credit/">
    <title>Everything Is Becoming a Bank</title>
    <dc:date>2025-10-08T02:52:45+00:00</dc:date>
    <link>https://jacobin.com/2025/10/bankification-financialization-debt-interest-credit/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Most major corporations — from airlines to social media platforms — now aspire to become unregulated banks. Bankification today accounts for the highest profit margins in the US economy, crippling productive capacity and setting the stage for the next crash."]]></description>
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</item>
<item rdf:about="https://sfstandard.com/2025/10/01/hack-time-tech-bro-strategic-lsd-paid-hinge-dates-ai-agents/">
    <title>How to hack time like a tech bro: Strategic LSD, paid Hinge dates, and AI agents</title>
    <dc:date>2025-10-01T15:36:40+00:00</dc:date>
    <link>https://sfstandard.com/2025/10/01/hack-time-tech-bro-strategic-lsd-paid-hinge-dates-ai-agents/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Forget work-life balance. These founders are hyper-optimizing every minute of their days."]]></description>
<dc:subject>2025 ryajetha margauxmaccoll sanfrancisco technology optimization drugs work worklifebalance productivity cults startups ai artificialintelligence chatgpt jasparcarmichael-jack chatbots jacksondenka azura matejcernosek cyrilgorlla fasting zachdive cluely roylee openai nicholaslopex business culture psychedelics chunginlee</dc:subject>
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    <title>Bullsh*t Writing - by John Warner</title>
    <dc:date>2025-09-29T19:32:51+00:00</dc:date>
    <link>https://biblioracle.substack.com/p/bullsht-writing</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A deleted chapter from More Than Words: How to Think About Writing in the Age of AI"]]></description>
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    <title>AI ‘Workslop’ Is Killing Productivity and Making Workers Miserable</title>
    <dc:date>2025-09-26T16:02:32+00:00</dc:date>
    <link>https://www.404media.co/ai-workslop-is-killing-productivity-and-making-workers-miserable/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["AI slop is taking over workplaces. Workers said that they thought of their colleagues who filed low-quality AI work as "less creative, capable, and reliable than they did before receiving the output.""]]></description>
<dc:subject>ai artificialintelligence aislop slop work labor workers productivity efficiency jasonkoebler</dc:subject>
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    <title>Hurry-up-quick! | A Working Library</title>
    <dc:date>2025-09-25T23:29:13+00:00</dc:date>
    <link>https://aworkinglibrary.com/writing/hurry-up-quick</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Le Guin’s concatenation of the phrase transforms it from merely extreme into something sinister: the way the words roll out all together escalates the inane redundancy, the empty urgency. Speed is not useful to the task at hand; the hurried pot does not boil faster. Rather, the purpose of the haste is to prevent any semblance of rest, to prohibit even a moment of peace. But rest is reserved for those deemed sufficiently wise, and sufficiently human."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=XsOYGt7EKG8">
    <title>The Death of Free Trade - YouTube</title>
    <dc:date>2025-09-22T19:01:52+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=XsOYGt7EKG8</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I blame globalisation for me not reading the autocute correctly and for the mic peaking at the end

References (in rough order of appearance):
Ricardo's Dream, Nat Dyer https://bristoluniversitypress.co.uk/trade/ricardos-dream
My interview with Nat Dyer https://www.youtube.com/watch?v=F1IQBoRiEuE
The allure of autarky, Ben Chu https://aeon.co/essays/isolationism-isnt-new-and-is-fuelled-by-deep-human-desires
Poll of economists: https://kentclarkcenter.org/surveys/free-trade/
Is Free Trade Passe?, Paul Krugman https://www.aeaweb.org/articles?id=10.1257/jep.1.2.131
The China Shock: Learning from Labor-Market Adjustment to Large Changes in Trade, Autor et al hhttps://www.annualreviews.org/content/journals/10.1146/annurev-economics-080315-015041
Watch me play Victoria 3 (lol): https://www.youtube.com/playlist?list=PLjKthKm8bqYeEFSTuCqIJBLVRi2L3BGC-
Debt: the First 5,000 Years, Graeber
ISDS Info: https://isds.bilaterals.org/?-key-cases-
Wolfers video: https://bsky.app/profile/justinwolfers.bsky.social/post/3ltju7esgkc2c
Nothing (meaningful) to say, Branko Milanovic https://branko2f7.substack.com/p/nothing-to-say
Docking: Maritime ports in the making of the global economy, Charmaine Chua"]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=ezMUkOoQbqU">
    <title>The Art of Doing Nothing - YouTube</title>
    <dc:date>2025-09-19T17:17:07+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=ezMUkOoQbqU</link>
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<item rdf:about="https://www.ideo.org/perspective/whats-school-for">
    <title>We’re Losing the Plot on School | IDEO.org</title>
    <dc:date>2025-09-09T16:33:08+00:00</dc:date>
    <link>https://www.ideo.org/perspective/whats-school-for</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["What are we really preparing young people for?"

...

"Over the past year, I’ve been on an epic world tour, sitting in rooms with education and workforce leaders, thinkers, and practitioners who are all wrestling with the same question: What is the future of education?

Among teachers and prospective employers, there’s a growing urgency to rethink what it means to prepare young people for the future, largely driven by the proliferation of genAI and its impact on the future of work. In 2024, 77% of employers globally struggled to find talent with the right skills, while 72% of high school graduates report feeling unprepared to make decisions about their next steps. With millions of U.S workers expected to shift careers in the coming decade as skill demands evolve, the labor market is shifting faster than people can keep up with.

These trends around youth workforce readiness coalesce with another problem: mental health. In 2023, 40% of high school students reported feeling so sad or hopeless for at least two weeks in a row that they stopped engaging in their usual activities. ​​Technology and a changing social fabric are deepening isolation, reshaping not only how we work but how we relate. It has left young people with fewer chances to practice the messy but essential work of being in community. Unsurprisingly, teens are now turning to AI for companionship, a concerning signal that makes teaching relational skills more urgent than ever.

The narrowing of education

In a race to prepare for the future, education seems to be reduced to a single goal: preparing students for work.

It’s not a new phenomenon. Market-driven thinking has fueled pushes toward an increased emphasis on STEM and coding over the past two, three decades. Now, as the disruption from AI becomes more visible and visceral, the response feels familiar. At a recent education conference, I saw schools branding themselves as “AI schools”… whatever that means. But in this rush to ready young people for the future economy, I worry we risk losing sight of what they need to grow into whole, healthy humans.

When I was a teacher in 2018, I watched school become an increasingly isolating experience.

Students were spending more time completing assignments independently on Chromebooks rather than collaborating with each other on group projects. As educators, we were encouraged to tailor instruction to each student’s needs, but in practice, that often meant driving students apart.

Over those years, I rarely saw the most meaningful learning happen in isolation. More often, it unfolded during band concerts, football games, and messy group projects—moments when young people came together and came alive. In working with others, navigating frustration, leaning into collaboration, and ultimately feeling pride in what they accomplished together, I saw the real growth happen. As a teacher, I came to understand that learning isn’t just about mastering a skill. It’s about building interdependence and discovering what it means to contribute to something bigger than yourself. And that makes sense—our purpose as humans isn’t just to work. It’s to care, connect, love, imagine, and live meaningfully with one another.

Schools can’t lose sight of that.

How we get it right

Last year, we partnered with a Dallas-based education nonprofit and the Garland Independent School District to co-design interventions aimed at reducing behavioral issues in classrooms. As we spent time in the hallways and classrooms listening to teachers and students, we quickly saw that the kids weren’t ok and neither were the adults. Teachers were exhausted, stretched thin by the demands of the job and the lack of resources. Students were carrying their own burdens, feeling unseen, misunderstood, and treated like problems instead of people.

Students and teachers told us the real problem wasn’t “bad behavior.” It was burnout and disconnection. Together, we mapped the everyday moments when tensions ran high, surfaced what support would actually be useful in those moments, and tested quick, low-lift ideas. Teachers became invaluable co-designers, shaping a toolkit of simple, scalable tools to rebuild trust and strengthen relationships. In the rush to get through curriculum, schools had unintentionally designed out moments for connection. The mood meter—a quick check-in tool teachers could use after moments of tension or disruption to help the whole classroom reground—was one small way we designed it back in.

Because the people living the problem shaped the solution, the tools actually worked: in the first year, exclusionary discipline dropped 36%, and teachers reported that classrooms felt more supportive and engaged. More importantly, in a system where those closest to the problem rarely have the power to shape the solutions, teachers—who most intimately understand the challenges students face— felt seen and trusted with the agency to create change.

If we want schools to prepare young people for both work and life, we can’t design the future of education for them. We have to design it with them. That means working alongside young people, their teachers, their families, and others who know their lives best. These are the communities that yes—want young people to leave school ready for good jobs— but also ready to build healthy relationships, care for their communities, and navigate an ever-changing, complex world.

Schools are the foundation of our communities. We can’t lose the plot on that."]]></description>
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<item rdf:about="https://www.sfchronicle.com/opinion/openforum/article/aging-doing-nothing-20824431.php">
    <title>The hardest part about getting older? Learning how to do nothing</title>
    <dc:date>2025-09-09T16:29:26+00:00</dc:date>
    <link>https://www.sfchronicle.com/opinion/openforum/article/aging-doing-nothing-20824431.php</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I used to be good at doing nothing. Euphemism aside, you could say I was lazy. But then I lost my touch."


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

"Come early evenings in the Italian town where I live, old men congregate in a courtyard in front of our municipal building. There, in the generous shade of a looming oak tree, they cluster with clockwork regularity into cliques.

Pensioners all, and probably boyhood buddies to boot, they pal around, gabbing away in thick local dialect, breaking into laughter and song, until dusk delicately descends. They clearly have nothing much else they have to do, nor, for that matter, much of anything they would rather be doing.

I used to be good at doing nothing. Euphemism aside, you could say I was lazy. But then I lost my touch. Life happened, complete with marriage, children, a job and taxes. My mind often teemed with my to-do list, enumerating ad infinitum all the chores to be done. Doing nothing became decidedly impossible. 

Now that I’m 73, I’m trying to regain my youthful knack. 

As the heat of summer rolls around, getting better at doing nothing could come in handy. So many of us plan to do a whole lot of nothing, certainly more than we manage to do most of the year.

As it happens, Americans are evidently getting better at it. We now devote more time than ever before, if only slightly, to “relaxing and thinking.” So I found the 2025 American Time Use Survey from the U.S. Bureau of Labor Statistics. 

Examples of activities from the survey fit into this category range from goofing off, wasting time and hanging around to breaks at work, sunbathing, sitting in a hot tub and “reflecting, daydreaming, fantasizing, and wondering.” In 2024, Americans reported spending an average of 22 minutes each day “relaxing and thinking.”

Doing nothing can be a special struggle for adults, especially those 50-plus. We’ve always had something we had to do. We’ve devoted our lives to performing our jobs, raising our families and contributing to our communities. We’re addicted to accomplishing stuff.

Here’s what typically happens to me lately. I’ll be walking our dog in the hills. I’ll stop in my tracks to admire the view, the valley below and the mountains beyond. I could stay to gaze for a few more minutes. And I should, I really should. But no. I have errands to run, emails to send. The clock is ticking. So I move on, the moment gone forever.

Only recently have I learned from the latest research what I’ve long suspected, namely that doing nothing can be a plus for our overall health.

We can benefit psychologically from sharper attention and concentration, lower stress and an improved sense of well-being. We get a boost physically, too, with lowered blood pressure and relaxed muscles. Our brain is better equipped to process information, consolidate memories and enhance creativity. All in all, taking breaks enables us to be more efficient and productive.

But we can take inactivity too far. Inertia for too long can weaken our muscles, lead to stiffness, and, more seriously, cause obesity and heart disease. Lollygagging too liberally can prevent us from getting stimulated, leaving us bored and depressed.

I can still remember stretches in my life when time still seemed to take its time. I felt, especially as a boy and even then as a young man, that I had all the time in the world to do whatever I might decide to do. No longer is this so.

My quest to do nothing repeatedly backfires. Nothing is harder for some people than taking it easy. If we do nothing, we threaten to leave ourselves vulnerable to whatever thoughts might happen to come into our heads. And who knows what we’ll think about, or whether we’ll like it?

As French philosopher Blaise Pascal observed, “All of man’s troubles come from his inability to sit alone, quietly, in a room, for any length of time.” 

Italians specialize in a cultural custom known as dolce far niente, literally defined as “the sweetness of doing nothing.” The origin of the phrase is credited variously to the poet Lord Byron, the Italian adventurer Casanova and the Roman writer Pliny the Younger.

“It seems ages,” Pliny wrote, “since I knew what it was to do nothing, and rest and enjoy that lazy but delightful state of inactivity where you hardly know you exist.”

Now I’m determined once again to get the hang of hanging loose. Maybe, as I walk our dog high into the hills here, I can convince myself to stop in my tracks long enough to admire the mountains arrayed in a panorama around me. Maybe if I learn to live more slowly, time might actually seem to pass more slowly.

By chance, I know just where to catch a master class — there in that courtyard, under the oak tree in front of our building, among the old men gathered along the stone walls, each happy beyond words to do nothing for hours on end, past the twilight and well into the evening.

It’s an inspiring spectacle, the art of dolce far niente personified. I’m now there nightly, parking myself on a bench, as if an anthropologist, to absorb a free lesson in how to take my foot off the gas. Maybe, if I really apply myself, I’ll even learn to tap my brakes.

Bob Brody, a consultant and essayist, is author of the memoir “Playing Catch with Strangers: A Family Guy (Reluctantly) Comes of Age.”"]]></description>
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<item rdf:about="https://thestillwandering.substack.com/p/the-death-of-the-corporate-job">
    <title>The death of the corporate job. - by Alex - Still Wandering</title>
    <dc:date>2025-09-05T17:33:40+00:00</dc:date>
    <link>https://thestillwandering.substack.com/p/the-death-of-the-corporate-job</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Last week, I had coffee with someone who works at a big consulting firm. She spent twenty minutes explaining her role to me. Not because it was complex, but because she was trying to convince herself it existed. "I facilitate stakeholder alignment across cross-functional workstreams," she said. Then laughed. "I genuinely don't know what that means anymore."

She's not alone. I keep meeting people who describe their jobs using words they'd never use in normal conversation. They attend meetings about meetings. They create PowerPoints that no one reads, which get shared in emails no one opens, which generate tasks that don't need doing.

The strangest part: everyone knows. When you get people alone, after work, maybe after they've had time to decompress, they'll admit it. Their job is basically elaborate performance art. They're professional email forwards. They're human middleware between systems that could probably talk directly to each other.

This isn't leading where you'd expect.

The Great Pretending

Walk through the City or Canary Wharf at 8am and you'll see thousands of people who look purposeful. Sharp suits, coffee in hand, calls already starting. The whole thing looks impressively important.

But talk to those same people individually, and a different story emerges. They're in back-to-back meetings where nothing gets decided. They're managing projects that exist primarily to justify the existence of project managers. They're creating strategies for strategies, optimising things that didn't need optimising, disrupting things that were working fine.

A friend at a major bank recently told me about his typical day. He arrives at 8am, leaves at 8pm, and when I asked what he actually did in those twelve hours, he couldn't point to a single tangible thing. "I enable decision-making," he said, then caught himself. "Whatever that means."

The pandemic pulled back the curtain for a moment. When everyone worked from home, it became obvious who was actually doing things and who was just... there. Some people's entire roles evaporated when they couldn't physically attend meetings. Others discovered they could do their "full-time" job in about three hours a day.

Now we're back in offices, and everyone's pretending again. But something's shifted. The pretence feels different. More conscious. More exhausting.

The hidden economy of nonsense

The economist David Graeber called these "bullshit jobs"—roles that even the people doing them suspect are pointless. But I think it's evolved beyond that. We've built entire ecosystems of mutual nonsense.

Consider the average corporate decision. It starts with someone identifying a "opportunity" (usually a non-problem). This triggers a cascade: analysts analyse, consultants consult, middle managers manage the consultation of the analysis. Workshops are held. Stakeholders are engaged. Decks are created.

Months later, something might happen. Usually, it's a minor adjustment that could have been made in an afternoon by anyone with common sense.

Everyone involved knows this. The analyst knows their model is largely guesswork. The consultant knows their framework is just common sense in a matrix. The manager knows the workshop is theatre. But they all need each other to maintain the illusion.

It's like a corporate version of the emperor's new clothes, except everyone can see the emperor is naked, everyone knows everyone can see it, but we've all agreed to keep complimenting his outfit because our mortgages depend on it.

The parallel system

What's emerging isn't the collapse of corporate work—it's something more interesting. People are building parallel systems of actual value while maintaining their corporate personas.

I know developers who do their "official" job in the morning and build their own products in the afternoon. Marketers who run their agencies from their corporate desks. Consultants who've automated their actual deliverables and spend most of their time on side projects.

They're not quitting. They're using the corporate infrastructure—the steady salary, the laptop, the stability—as a platform for building something real. The corporate role hasn't died; it's become a funding mechanism for actual work.

One person I spoke to called it "corporate entrepreneurship"—not in the LinkedIn way where you're an "intrapreneur" innovating within your company, but in the sense that you're using your corporate presence to subsidise your real work.

The Young and the Restless

This is particularly acute for people in their twenties. We entered the workforce just as the illusion was becoming impossible to maintain. We never had that period where we could believe our corporate roles were meaningful.

My friends from university are scattered across London's glass towers, and virtually none of them believe their job title describes anything real. They're "Growth Hackers" who've never hacked anything, "Digital Transformation Leads" transforming nothing, "Innovation Managers" managing the absence of innovation.

But instead of the existential crisis you'd expect, there's something else emerging. A kind of pragmatic acceptance coupled with creative subversion. They're showing up, playing the game, but building escape routes.

Nobody believes in the corporate role anymore, even while performing it perfectly. The belief is gone but the performance continues.

The commute as costume change

Watch Liverpool Street station at rush hour. It's not just people travelling to work—it's a mass transformation ritual. The person who boards at 7:15am isn't the same person who'll present in that 10am meeting.

I watched someone on my train recently. Hoodie and headphones at the start. By Clapham, he was in a shirt. By Bank, full suit. His posture changed with each addition. His face rearranged itself into something I can only describe as "professional neutral."

The reverse happens every evening. The gradual shedding of corporate identity as the train moves further from the centre. By the time people reach their actual homes, they're human again.

What actually dies

The corporate role isn't dying in some dramatic collapse. It's dying like religion died for many people—slowly, through diminishing belief rather than disappearing churches.

The structures remain. The offices still gleam. The meetings still happen. The emails still flow. But the faith that this activity means something, that it's building towards something worthwhile, that it justifies the life hours it consumes—that faith is evaporating.

What replaces it isn't clear yet. Maybe it's this parallel economy of people using corporate jobs as platforms. Maybe it's something we haven't seen yet. But the transition period—where we all pretend to believe in something we know is hollow—is unsustainable.

The most honest person I've met recently was a VP at a tech company who told me: "I manage a team of twelve people who create documents for other teams who create documents for senior leadership who don't read documents. I make £150k a year. It's completely absurd, and I'm riding it as long as I can while building something real on the side."
The opportunity in the emptiness

If you're reading this from inside one of these roles, feeling like you're going slightly mad from the cognitive dissonance, you're not alone. The madness isn't in you—it's in the system that asks you to pretend that forwarding emails is a career.

The moment you stop believing in the corporate fiction is the moment you can start using it. Once you see it as infrastructure rather than identity, as a resource rather than a calling, everything shifts.

Your corporate role doesn't need to be meaningful. It needs to be useful. Useful for building skills, for funding your real projects, for buying time while you figure out what matters to you.

The death of the corporate role isn't a crisis. It's freedom from having to pretend your spreadsheet about spreadsheets is your life's work.
Permission to stop pretending

So here's your permission slip, if you need one: you can stop pretending your corporate role is real. You can show up, do the tasks, attend the meetings, but you don't have to believe in it. You don't have to tie your identity to your email signature.

The people around you probably don't believe in it either. They're just waiting for someone else to admit it first.

The corporate role is dead. Long live whatever comes next."]]></description>
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