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    <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.youtube.com/watch?v=b30d7FR8YP0">
    <title>The AI movement to end humanity | The Gray Area - YouTube</title>
    <dc:date>2026-06-12T13:24:08+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=b30d7FR8YP0</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Sean talks with writer Sigal Samuel about AI successionism, the growing movement that sees artificial intelligence as humanity’s rightful successor. They discuss why some people in the AI world think humanity should be replaced, how this vision borrows from old religious ideas about salvation and transcendence, and why artificial intelligence is a dangerous thing to worship.

Subscribe to our channel! http://goo.gl/0bsAjO

Host: Sean Illing (@seanilling)
Guest: Sigal Samuel (@SigalSamuel)

Click here to read Sigal’s article on AI successionism.
https://www.vox.com/future-perfect/489976/ai-successionism-transhumanism-posthumanism

00:00 Intro
01:15 What is AI successionism?
07:26 Intelligence vs consciousness
09:59 The disturbing politics of AI successionism
12:12 Is AI secessionism a religion?
23:04 Is this a way to escape our mortality?
24:49 Is intelligence the most valuable thing in the universe?
33:28 Is it wrong to put humans first?
44:49 Is successionism a way of reframing the ‘AI takeover?’"]]></description>
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    <title>The Ownerist Society | Commonweal Magazine</title>
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    <title>Opinioni | Educare è un atto politico | Corriere.it</title>
    <dc:date>2026-06-09T07:15:18+00:00</dc:date>
    <link>https://www.corriere.it/opinioni/26_maggio_22/educare-e-un-atto-politico-8a22c14f-d58c-4a60-b3cf-807949c16xlk.shtml</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["La scuola è una delle grandi infrastrutture democratiche della nostra società"

...

"La mattina del 13 maggio, a Reggio Emilia, quando la Principessa del Galles ha incontrato bambini e bambine, insegnanti, atelieristi, ricercatori e comunità educanti del Reggio Emilia Approach, si è materializzato qualcosa di profondo. Il riconoscimento internazionale del fatto che l’educazione sia oggi una delle grandi questioni politiche del nostro tempo. Non «politiche educative» nel senso amministrativo del termine, ma politica nel suo significato originario e più alto: costruire le condizioni della convivenza civile.

In un’epoca segnata da guerre, polarizzazioni, linguaggi aggressivi e crescente frammentazione sociale, l’educazione rappresenta uno dei pochi strumenti capaci di generare coesione. 

Per questo credo che oggi si debba avere il coraggio di affermare una tesi apparentemente semplice, ma profondamente radicale: educare è un atto politico, nonviolento, di pace. L’educazione è un atto politico perché forma persone capaci di convivere nella complessità, accogliendo come ricchezza la differenza, senza trasformarla in conflitto. Perché insegna il dialogo, invece della sopraffazione a cui assistiamo nei massimi sistemi. Perché costruisce cittadini e cittadine, e non semplicemente individui in competizione. Negli ultimi anni abbiamo assistito a una trasformazione profonda dello spazio pubblico.

I social network hanno accelerato la velocità delle reazioni, ridotto il tempo della riflessione, amplificato la radicalizzazione. La comunicazione politica e sociale si è progressivamente spostata verso registri emotivi e conflittuali. Anche i giovani crescono immersi in un ecosistema che spinge verso la semplificazione, la polarizzazione, l’immediatezza e la performance continua.

Dentro questo scenario, la scuola rischia di essere percepita soltanto come luogo di valutazione, selezione e preparazione tecnica al lavoro. Ma se la riduciamo a questo, perdiamo la sua funzione più importante.

La scuola è una delle ultime grandi infrastrutture democratiche delle nostre società. È il luogo in cui una comunità decide che il futuro non può essere lasciato al caso né alle disuguaglianze di partenza. Ogni giorno, nelle scuole, si compie un lavoro silenzioso ma decisivo: si impara ad ascoltare, a collaborare, a rispettare, a discutere senza distruggere, a convivere tra differenze. Sono gesti apparentemente ordinari. In realtà sono gli anticorpi democratici di una società. Un dirigente scolastico non è soltanto un amministratore efficiente. È un costruttore di comunità. È la persona che deve creare le condizioni affinché una scuola diventi un luogo di fiducia, di crescita reciproca, di innovazione umana prima ancora che tecnologica. Allo stesso modo, ogni volta che un docente valorizza la parola di uno studente fragile, che sceglie di accompagnare, di includere, di costruire fiducia, costruisce non soltanto il sapere, ma il modo con cui una società impara a stare insieme. Ed è per questo che dirigenti e insegnanti sono oggi, forse più che in passato, figure decisive per la qualità democratica delle nostre comunità.

Esperienze come quella del Reggio Emilia Approach assumono allora un significato internazionale che va oltre la pedagogia dell’infanzia. Il mondo guarda a Reggio Emilia perché lì si è sviluppata un’idea di educazione fondata sulla relazione, sull’ascolto, sulla creatività e sul riconoscimento della dignità dei bambini e delle bambine come cittadini fin dall’inizio della vita. Loris Malaguzzi parlava dei «cento linguaggi» dei bambini. Quella intuizione oggi appare ancora più moderna. Perché nell’epoca dell’intelligenza artificiale il rischio più grande non è soltanto tecnologico. È antropologico.

L’intelligenza artificiale cambierà profondamente il lavoro, la produzione e l’accesso al sapere. Ma proprio per questo aumenterà il valore delle competenze più umane: l’ascolto, l’empatia, il pensiero critico, la capacità di cooperare, la responsabilità verso gli altri. Ecco perché l’educazione sarà il vero terreno politico del XXI secolo.

Non ci sarà democrazia stabile senza comunità educanti forti, né innovazione sostenibile senza cultura critica. Non ci sarà coesione sociale senza scuole capaci di generare appartenenza. Forse è anche questo che la visita della Principessa Kate ha simbolicamente riconosciuto: che il futuro delle società contemporanee si gioca molto prima delle università, dei mercati e della politica istituzionale. Si gioca nei luoghi in cui i bambini imparano a guardare il mondo e gli altri. Luoghi che in molti contesti mancano e di cui c’è massimo bisogno. Nel tempo delle macchine intelligenti, la vera sfida sarà restare umani. E l’educazione resterà il più potente atto politico nonviolento che una società possa compiere.

* Presidente di Fondazione Reggio Children"]]></description>
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<item rdf:about="https://www.thenewatlantis.com/publications/the-future-belongs-to-those-who-resist-it">
    <title>The Future Belongs to Those Who Resist It — The New Atlantis</title>
    <dc:date>2026-06-06T11:13:15+00:00</dc:date>
    <link>https://www.thenewatlantis.com/publications/the-future-belongs-to-those-who-resist-it</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Magnifica Humanitas is an inspiring invitation. But its focus on war, unemployment, and oligarchy misses the more insidious threat: that AI will turn the human experience itself into slop."

...

"With AI, we have a chance to learn from and correct our mistakes. If we fail to pass the test a second time, there is every indication that the results will be even more catastrophic.

“Teaching them to decide when and for what purpose it ought not to be used” will not be enough. Because we are dealing with technologies of ubiquity, only communities — with their power to embed alternative defaults in a shared life, to offer alternative social networks and create unambiguous guardrails through social norms — will constitute meaningful units of resistance to the worst of AI’s possible effects on our habits of thought, judgment, communication, and conviviality.

There are important policy interventions on the table, especially regarding young people’s exposure to AI in pedagogical contexts and at formative times in their life. Strong stances from the major mainstream institutions of American life would also be wonderful. But I suspect there is little point in waiting around for either D.C. or Harvard to lead the way.

We need schools, families, fraternal organizations, reading groups, secret societies, oratories, shared houses of civility — a thousand cells as diffuse and decentralized as all those compounding micro-engagements by which the image of a boot stomping on a human face forever is now being replaced with that of a human face slack-jawed and dribbling on itself. These cells of resistance will be different from one another. They may involve a semi-annual meeting, and they may involve the whole of life. They can be organized around reading Boethius or reciting limericks, sharing meals or shooting guns. Some will correspond only by letter. Some will employ Claude to manage their mailing lists. What all will have in common is: an insistence that we, and only we, will decide how we live; an explicit prohibition on new technologies in the spaces and activities where they gently and slowly degrade us; and a pledge to hold each other to the path we have jointly chosen.

This, I think, is where Magnifica Humanitas will prove most inspired and invaluable in the years to come. Regardless of whether the powers that be heed the pope’s injunctions and warnings, that striking opening image will be available to all the faithful, and to every person of goodwill. If you find yourself in a ruin, staring at the crumbling remnants of a wall and the world it protected, what do you do? You assemble your people, you stake out a section, and you start to build."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=C8rLRIhDS-Y">
    <title>How the AI age forgets to ask: &quot;What for?&quot; | Benjamín Labatut + Jasmine Sun - YouTube</title>
    <dc:date>2026-06-06T04:39:34+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=C8rLRIhDS-Y</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Novelist Benjamín Labatut joins writer Jasmine Sun for a haunting, funny, and deeply human conversation about AI, superintelligence, and what our abstractions leave out. Drawing on his acclaimed novel The Maniac, Labatut explores the lives behind foundational ideas in computing and AI—from McCulloch and Pitts to John von Neumann and Lee Sedol—and asks what happens when our digital creations collide with continuous, embodied human life.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Benjamín Labatut What did you get out of it?

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

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

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

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

Jasmine Sun They’re building those AIs too.

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

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

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

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

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

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

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

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

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

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

Benjamín Labatut Thank you so much. Sorry for bumming everybody out."]]]></description>
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<item rdf:about="https://www.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 rdf:about="https://open.spotify.com/episode/11zlpahmklfgr8YOUrtLnY">
    <title>Sara Hendren: Who Is the Built World Actually Built For? - Art of Inquiry | Podcast on Spotify</title>
    <dc:date>2026-05-05T14:11:09+00:00</dc:date>
    <link>https://open.spotify.com/episode/11zlpahmklfgr8YOUrtLnY</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Sara Hendren didn't start out in engineering. She started as a visual artist, then moved into cultural history, studying objects, artifacts, and what they say about the world that made them. Then life brought her into pediatric spaces filled with a new kind of object: gadgets and tools designed for a child's body, yes, but also doing quiet therapeutic work, covered in butterflies and bugs, useful and expressive all at once. She found herself asking: what is an object broadcasting beyond its user? What does it mean that eyeglasses get sold as fashion while hearing aids are hidden away as clinical? That was the moment everything snapped together, her training in the history of artifacts, the politics of disability, and the material culture of prosthetics all converging at once. In this free-flowing conversation, Sara walks us through the space between mechanical design and design for expression, why the logical and meticulous side of making art and the creative side of meaningful engineering are really the same instinct. As the world asks more and more from its engineers, Sara brings it all back to a question that feels more urgent than ever: can a designed object change not just how we move through the world, but how we see it?"

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

"I had fun speaking on the Art of Inquiry, a podcast created by two Northeastern engineering students interested in the arts and humanities. My strange career path, my mentor Krzysztof Wodiczko introducing me to interrogative design, raising a child with Down syndrome, studio + lab culture, more."]]]></description>
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<item rdf:about="https://www.itsnicethat.com/articles/pov-graphic-design-schools-are-teaching-tech-not-taste-creative-industry-150426">
    <title>Graphic design schools are teaching tech, but are they teaching taste?</title>
    <dc:date>2026-04-16T04:00:18+00:00</dc:date>
    <link>https://www.itsnicethat.com/articles/pov-graphic-design-schools-are-teaching-tech-not-taste-creative-industry-150426</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Graphic design courses have become trade schools – they should be so much more."]]></description>
<dc:subject>design graphicdesign graphics education designeducation work creativity taste tardeschools technology labor liberalarts purpose industry</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:04f361d15a38/</dc:identifier>
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<item rdf:about="https://www.youtube.com/watch?v=6yl6JpVZTdM">
    <title>The Care Economy is the Everything Economy - with Emma Holten - YouTube</title>
    <dc:date>2026-04-04T07:44:45+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=6yl6JpVZTdM</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Emma Holten is an economist from Denmark who has written the book Deficit: How Feminist Economics Can Change Our World. Holten details how much of what we consider ‘the economy’ is really underpinned by care of various kinds, mostly done by women. This is very much in line with my own interests around GDP and austerity, as I think our prevailing economic analysis devalues the unseen and leads to policies which hurt people, hurting the economy too. Emma and I had an excellent chat that I think was one of my best on this channel, I hope you all enjoy it!"]]></description>
<dc:subject>emmaholten unlearningeconomics feminism economics 2025 economy society gdp austerity care caring carework careeconomy health healthcare childcare gender hobbes adamsmith johnlocke illness thomashobbes reality humanism relationships social bodies embodiment politicaleconomy sickness unemployment labor work workers culture culturalhistory history quantification numbers statistics data information neoliberalism markets capital capitalism power lobbying influence socialscience socialsciences ideology sexism truth women understanding exclusion aging prices pricing efficiency simnplification methods method inequality diversity externalities coherence disabilities disability predicitons conservatism stabilization predictability equilibrium equilibriumtheory climate climatechange globalwarming change climatecrisis nurses nursing publicsector healthworkers rachelreeves essentialworkers values pandemic covid-19 coronavirus marketvalues qualitative purpose profit profits carecrisis nature environment sustainability uk e</dc:subject>
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    <title>Menonomics? - YouTube</title>
    <dc:date>2026-04-04T07:37:08+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=Vhts1xt1ZQQ</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Jumping on the manosphere bandwagon.

References (in rough order of appearance)
@manflowyoga   
Scott Galloway, Notes on Being a Man 
https://commonslibrary.parliament.uk/research-briefings/sn06838/
https://www.newyorker.com/culture/the-weekend-essay/what-did-men-do-to-deserve-this
https://ifs.org.uk/publications/conservatives-and-economy-2010-24
https://academic.oup.com/oxrep/article/41/1/105/8157931?login=false
Housing affordability report, Jan 2025 Nationwide
https://ifs.org.uk/publications/changing-cost-childcare
https://onlinelibrary.wiley.com/doi/abs/10.1111/j.1467-842X.2003.tb00423.x

https://www.tandfonline.com/doi/full/10.1080/1359432X.2022.2106855#abstract

https://pmc.ncbi.nlm.nih.gov/articles/PMC6926602/
https://journals.plos.org/plosone/article?id=10.1371/journal.pone.0306180
The Care Economy is the Everything Economy - with Emma Holten https://www.youtube.com/watch?v=6yl6JpVZTdM
Twilight | ContraPoints https://www.youtube.com/watch?v=bqloPw5wp48&t=9698s "]]></description>
<dc:subject>economics gender men manosphere scottgalloway 2026 economy labor work care caring masculinity femininity unlearningeconomics jordanpeterson donaldtrump emmaholten society genderroles affordability purpose housing life living cahalmoran</dc:subject>
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    <title>Being in the World (full, award winning, Heidegger/Hubert Dreyfus documentary) - YouTube</title>
    <dc:date>2026-03-26T03:11:45+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=fcCRmf_tHW8</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A celebration of human beings and our ability, through the mastery of physical, intellectual and creative skills, to find meaning in the world around us.

a film by Tao Ruspoli

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

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

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

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

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

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

[Three excerpts on Aeon:

First excerpt is here:

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

Second excerpt is here:

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

Third excerpt is here:

"As technologies mine our attention, we must look to artists"
"Technology flattens our humanity. Artists deepen it. | Being in the World"
https://aeon.co/videos/as-technologies-mine-our-attention-we-must-look-to-artists
https://www.youtube.com/watch?v=Js0URaCKvvE ]]]></description>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["While more-than-human beings adapt to ecological changes like earlier springs by adjusting their rhythms and behaviors, Melanie Challenger asks, can we learn from them how to bring our bodies into a more direct conversation with the seasons?"]]></description>
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    <title>Instrumentalisation is making everything a means to an end | Aeon Essays</title>
    <dc:date>2026-02-24T18:02:56+00:00</dc:date>
    <link>https://aeon.co/essays/instrumentalisation-is-making-everything-a-means-to-an-end</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["From art to religion to sex, instrumentalisation has drained away intrinsic value. But life is about more than material benefits"

...

"Intrinsic human goods include all the things that make life worth living without need of any further justification. To ask of them ‘What’s the point?’ would be to miss the point. They are the point. We cannot give arguments for why they are valuable; we can only describe what makes them valuable and hope others recognise their worth. For example, we can say that a day spent in the forest should be appreciated first and foremost because it makes us recognise the wonder of being alive and marvel at the natural world. To play or watch a sport is to participate in or witness the struggle and delight of attempting to bring mind and body together more seamlessly than in the rest of life. Learning a foreign language is a gateway into another culture that allows you to communicate with members of it and access its literature and media. All these things enrich our lives and broaden our experience, which is valuable even if it doesn’t add a second to your lifespan or delay dementia by a day. If you see them as a means to boost your mental, emotional or physical strength for future times that may or may not be as meaningful, you are taking your focus away from what is valuable here and now. Life isn’t a training for the future. It’s a game that’s already started, and time is running out."

...

"The relationship between intrinsic and extrinsic value is complex, and one of the problems of instrumentalisation is that it seeks to flatten and simplify it. It encourages us to identify what is most useful, and then separate it from, and prioritise it above, what is of ultimate value. In doing so, it often diminishes or destroys the very benefits it promises to maximise.

Take social connection. I have just heard of a study that says that doing anything – even reading – is better for us when we do it with others than alone. This message is now widely broadcast and understood, so people know that conviviality is important for their mental and physical health. But one of the most valuable features of friendship and community is how they take us out of concern for ourselves and make us more aware of the needs of others. To get the most out of socialising we need to do it in the right spirit, choosing to be with other people because we care for them and they for us, because we find them stimulating, because we enjoy being part of a collective experience or endeavour. So if we choose to mingle only for reasons of our personal wellbeing, we are probably not going to get the benefits that socialising usually brings.

Instrumentalisation has the illusion of efficiency because it promotes the direct pursuit of practical things that we all want. But often this turns out to be counterproductive. More often than not, you will fail to get the claimed benefits of an activity if getting them becomes your primary motivation. What look like shortcuts turn out to be short circuits, undermining what they seek to achieve.

If instrumentalisation is such a profound mistake, why have we made it? After all, we do not deliberately set out to strip meaning from our most valued activities or treat friends as psychic enhancers. Instrumentalisation has its roots in several connected features of Western modernity.

The Enlightenment brought to fruition an idea of the primacy of the sovereign, autonomous individual, one that had deep roots in classical and Christian thought. Over the centuries, this idea has become a kind of common sense. Each person is supposed to be the master of their own destiny, the author of their own life story. Self-expression and self-determination are seen as essential for being an authentic self.

Enlightenment thinkers were correct to promote greater individual freedom in an age when power was wielded by the few over a subjugated majority. But human beings are also social animals and can never be entirely autonomous. Modernity’s mistake is to lose sight of this, placing all the emphasis on personal liberty and not enough on our interdependence. This has led to an exaggeration of the importance of autonomy that has pushed the prizing of individuality too far. The result is atomisation: a world in which our separateness from others has become excessive.

This atomised world has several features, all of which encourage instrumentalisation. First, it promotes an illusion of control. Encouraged to feel autonomous, we lose sight of the fact that there is much over which we have no power. The world unfolds, opening up opportunities and throwing spanners in the works in equally random measure. We are not even in full control of ourselves. We had no say in our fundamental constitutions: our dispositions, personalities, gifts and limitations. We have no direct access to the hidden springs of thought and volition and cannot just choose what we like or what we believe.

But primed to think of ourselves as free and autonomous, we imagine that we can manipulate the world to achieve whatever we want. Happiness, health and success are all ours for the taking, just as long as we make the right choices. And so the world becomes a series of levers to be pulled and buttons to be pushed, all to yield to our wills. In short, everything can and must be a means to whatever ends we choose, because that is what we think self-determination requires.

In the era of late capitalism, our autonomous agency has increasingly been expressed through our status as consumers. Freedom is above all the choice of how to spend our money, with the promise that everything we need can be obtained in exchange for cash. The consumer mindset has affected how we relate to everything, not just the things we buy. The result is that the world has become essentially transactional, meaning that everything is an instrument for getting something else. It is no coincidence that dating apps give the impression that we are shopping for partners because we approach even relationships with the consumer framing. Politics has also become a trade for votes in which the electorate and politicians believe that the winner takes all, like the highest bidder in an auction, and damn those who backed the losing side. Democracy should be a way of managing competing demands, not giving the winners everything they want. Voting should be about having your say, not getting your way. But in the new consumer mindset, votes buy power, they no longer mandate responsibility.

Another deep cultural source of instrumentalisation is the reductionism that has surreptitiously seeped into our culture from natural science. Reductionism is the idea that the way to understand how things work is to break them down into their constitutive parts. It’s an idea that served natural science well for centuries. But a clue as to its limitations comes in its relative failure in the social sciences. Economies, societies and psychologies cannot be explained by simple mechanistic processes. We have learned that, even in the natural sciences, you can explain only so much by taking things apart, and that it is equally – sometimes more – important to see how systems work as a whole.

Behind much instrumentalisation is a crude reductionism that ignores systems and focuses on elements within it. The richness of an experience, such as being in the outdoors, is reduced to a means to stimulate blood flow or release hormones. Art, which stirs a large variety of often conflicting emotions, is prized purely for its capacity to evoke certain good ones. Social bonds, which cause pain and heartache as well as joy, are reduced to sources of emotional support.

Combine an inflated belief in personal autonomy, a transactional consumer mentality and a reductionist attitude to how things work, and it is inevitable that we treat the world as a collection of resources we can plunder to promote our own wellbeing. The tragedy is that when we do so, we neglect rather than serve our deepest needs.

What would our culture look like if we were to reverse the instrumentalisation of everything? Of course, we would still do many things as means to ends. We would also be happy to agree that many of the good things in life bring us instrumental benefits too. But we would see these as welcome side-effects, not their purposes. A deinstrumentalised world would be one in which we would attend more to what is of value right here, right now.

Take friendship. The personal benefits we get from others are real, but they should not be the reason for being with them. Relationships are valuable because we value the people in them, not because spending time with them releases endorphins in our brains. David Hume corrected this error more than two centuries ago when he wrote: ‘I feel a pleasure in doing good to my friend, because I love him; but do not love him for the sake of that pleasure.’ To reject instrumentalisation is to understand that feeling good often follows from living well, but it is not what living well consists in.

To appreciate things for their own value instead of what they might bring us is liberating. It frees us from the internal pressure always to make sure that what we are doing serves some further purpose, to justify our days in terms of the future credits that we accrue from them. Living life to the full means fully appreciating what life brings, not trying to extract bankable benefits from it. It leaves us able to recognise that the good life is something we can live every day, in small ways as well as big. Most importantly, it tells us that the things and people we love are enough in and of themselves and don’t need to serve any further function to justify devoting time and care on them. To be in this world realising that life is its own end is the key to attaining its fullness."]]></description>
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<item rdf:about="https://aeon.co/videos/ai-isnt-merely-bad-at-writing-it-does-not-and-cannot-write">
    <title>AI isn’t merely bad at writing. It does not and cannot write | Aeon Videos</title>
    <dc:date>2026-02-20T05:40:29+00:00</dc:date>
    <link>https://aeon.co/videos/ai-isnt-merely-bad-at-writing-it-does-not-and-cannot-write</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["‘Why did you write it?’

As an English professor, the YouTube video essayist known as ‘josh (with parentheses)’ has, over the past few years, witnessed a faculty-wide panic about students using large language models (LLMs) to plagiarise assignments. The experience inspired him to create this sprawling video essay on the meaning of LLMs – what they can do and, more to the point, what they can’t. To him, this includes the very act of writing itself, which he contends, borrowing the words of Stephen King, requires a ‘meeting of the minds’. The entertaining and insightful piece spans the poetry of Gertrude Stein and contemporary ‘brainrot’ videos, all while he prods at ChatGPT and his friends. Travelling to some surprising places, he generates an unusually perceptive meditation on what might, at first glance, seem like a near-exhausted topic."

[direct link to video:

"You are a better writer than AI. (Yes, you.)"
https://www.youtube.com/watch?v=V5wLQ-8eyQI

"As an English professor, I hear people at every level talking constantly about the use of AI in writing, but nobody seems to be talking about the thing that matters most: AI cannot write. Writing has language, and writing has communication, but the communication does not live inside the language. This is a video essay about what writing is. Meetings of the mind with Stephen King, Gertrude Stein, Lewberger, Max Teeth, CyberGrapeUK, and others--but by necessity not with ChatGPT.

Recorded on a Macbook Pro using OBS and a little bit of editing trickery. If you look at the timestamps on the files you can probably deduce that when I say "two weeks ago" I mean about four months ago."]]]></description>
<dc:subject>ai artificialintelligence llms chatgpt writing howwewrite videoessays gertrudestein stephenking teaching howweteach edtech technology maxteeth language communication policy joshwithparenthesis modernism ernesthemingway fscottfitzgerald sinclairlewis thorntonwilder jamesjoyce ezrapound nonsense poetry poems decoding keatonpatti lingusitics meaning meaningmaking understanding titosantana autocomplete linguistics tenderbuttons connection human humanism humans openai literature humanexperience consciousness perception experience subjectivity humansubjectivity plagiarism mashups recombinance remixing milesdavis lcdsoundsystem media mediamixing kleptones dangermouse macglocky cubism lasmeninas picasso velázquez recombination variation thinking howwethink education humanunderstanding criticalthinking context confusion playfulness 2025 notice turingtest personhood senses sensoryperception feeling feelings logic algortihms victorhugo lesmisérables damienowens onelsaymore brainrot intention conversation barbaraeh</dc:subject>
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<item rdf:about="https://om.co/2026/02/09/conveniencing-ourselves-to-irrelevance/">
    <title>Conveniencing Ourselves to Irrelevance – On my Om</title>
    <dc:date>2026-02-16T01:09:42+00:00</dc:date>
    <link>https://om.co/2026/02/09/conveniencing-ourselves-to-irrelevance/</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>convenience efficiency optimization ommalik 2026 human humanism life living purpose meaning meaningmaking noamchomsky technology dystopia hindswaraj maharmagandhi history automation work labor effort progress lifeexpectancy robertlouisstevenson internet web online amusement twitter tiktok socialmedia instagram communication pssivity gmail ai artificialintelligence generativeai choice choosing future responsibility humans irrelevance comfort ozempic compulsion uber genai</dc:subject>
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<item rdf:about="https://comment.org/what-is-the-university-for/">
    <title>What Is the University For? - Comment Magazine</title>
    <dc:date>2026-01-24T22:18:58+00:00</dc:date>
    <link>https://comment.org/what-is-the-university-for/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["When I was ten years old—way back in 1992—my grandparents gave me a gift that felt as massive and serious as a cathedral: the entire thirty-two-volume set of Encyclopedia Britannica. I had already taken to checking out single volumes of World Book from our local public library, hunting for answers to whatever question preoccupied my fourth-grade mind that week. What was Prince William’s school like? What do killer whales eat? I wanted to know. My grandparents knew a future nerd when they saw one and made an aspirational investment. Why not give me the gold standard—all the world’s knowledge, alphabetized and leather-bound, at my fingertips? 

Of course, the articles were far too complex for my reading level. The tissue-thin Bible paper made me nervous to touch, and the volumes were so heavy I could barely lift them from the shelf. But their message came through: knowledge matters. Britannica was also passive. It was a reference that sat there waiting; you had to bring your own curiosity and desires to it.  

By the early 2000s, encyclopedias—indeed, even the idea of a centralized reference work—had been obliterated by Google. If you wanted to know something, you didn’t walk to a shelf. You typed into a box. You didn’t rely on a small circle of authoritative editors but on an invisible army of web pages written by—who knows?—and filtered by an algorithm designed to predict your impression of relevance. Unlike with Britannica, you didn’t have to wait a year for updated facts. They were refreshed constantly. There was no end to the search and seemingly no limit to access. Google went mainstream the same year I started college, and it fundamentally shaped my expectations about how to ask questions, how to communicate with others, and how quickly a curiosity can be satisfied.  
We are living through the shift from the era of search to the era of AI.

Now, just a couple of decades later, search is also on the path to obsolescence. Google and other major technology firms are in the process of replacing the web with generative AI. You don’t browse. You don’t sift. You simply ask, and the AI gives you a singular answer—synthesized and personally tailored, powered by large language models trained on massive data sets and designed to predict what you want to know, how you want to hear it, and what will keep you asking. The models now are not even limited to satisfying your curiosity; they want to be your companion and personal secretary. They want to take decisions off your hands. 

We are living through the shift from the era of search to the era of AI. And while most people outside tech or education have not quite grasped what this means yet, those of us who work at universities see it already: the speed, the scope, the social and cognitive disorientation. This shift will be thrilling and jarring. It will be complete before we even have the chance to contextualize it. And it will fundamentally reshape the way we educate human beings—if we let it.  

Atomization and Authority

Since the first colleges were formed at Oxford in the 1100s, universities have performed two distinct functions in society.  

First, they are places where people (typically emerging adults) are set apart for a period of formation. They live among peers, train for professions, and develop the virtues needed to play their role in broader society. In medieval Britain, this meant preparing priests and aristocrats. From the nineteenth century onward in the United States, it meant preparing young people to be free citizens of a democracy. The core idea is that this formation happens in a community, animated by ideals of the good life, where everything from the teachers to the rituals to the architecture transmits those ideals to the next generation. 

Second, universities are places where the truth is gathered and stored for the benefit of society. No topic is immune from a student’s or a scholar’s interest; we have experts in medieval handwriting, in quantum mechanics, in the regulatory processes for accountancy. The ideal of a university is one where the truth of any subject, no matter how novel or esoteric, can be discerned through discipline. We fund the research projects that private industry finds no current use for. We look for connections between streams of knowledge and devise new fields. Whereas in other parts of the educational system teachers are hired and retained on the basis of their ability to implement a curriculum, in the university the qualification for employment is one’s ability to discover new knowledge.  

Powerful AI raises two existential problems for these traditional functions of universities.  

The first we might call the problem of atomization. Generative AI, by its nature, draws us away from others. It delivers a personally optimized experience by generating a style, a tone, a set of facts, an experience that is just for you. Its inputs come from anywhere and everywhere, a Frankenstein of scraped websites, stolen books and articles, and data labelled in distant sweatshops. A student who used to puzzle through a difficult text with classmates and a professor now pastes a prompt into a chatbot and receives a tidy summary. She may not even realize that she’s forfeiting experiences like struggle, or discernment, or collaboration, or discovery. The AI simply gives her what she wants—or, rather, what it predicts she will want right then.  

Major tech firms propose this as a feature of education, not a bug, and universities will have to reckon with the fact that the next generation of students who arrive on campus will have been thoroughly habituated to learn in these atomized ways. Google’s Gemini team promises that AI agents will soon be able to teach children to read and do mathematical reasoning. What’s left unspoken is that parents and caring teachers may no longer need to. And students, increasingly, will not need each other either. The arrival of comprehensive, self-paced, AI-facilitated instruction guarantees that students will be used to learning on a hyper-personalized trajectory. 

What we are watching, in real time, is the dissolution of the educational commons. The classroom as a shared space of inquiry. The library as a site of encounter. The dorm room or coffee shop as a place of epiphany. All replaced by interfaces optimized for the individual. To educate a person, we are told, is simply to provide him or her with a packet of information. And now, that information can be delivered in milliseconds, free of context, and stripped of other people. Universities cannot continue to serve their function of formation if the community has no common experiences or causes to unite them.  

The second challenge we face is what we might call the problem of authority. In the era of encyclopedias and libraries, students relied on a small number of trusted gatekeepers. There were books, reference works, syllabi, professors. Authority was concentrated and visible. In the era of internet search, we had the opposite problem: we had no authorities and infinite options. You had to become your own filter, comparing sources, scanning links, weighing biases. The upside was access. The downside was fragmentation. 

Now, in the era of generative AI, we find ourselves in a new and even more disorienting situation: we are back to having one option (the answer the AI gives us), but now with no authority behind it. There is no author. No visible standard of expertise. There is only the model, predicting what answer will be most relevant to you now. 

And relevance is not the same thing as truth. 

Generative AI is the ultimate sophist. It is not trying to lead users toward reality; it is designed to hold your attention. It does not tell you what is but what will work—for you, for your demographic, for the prompt you gave, for the engagement metric it’s optimizing. It flatters your priors. It mimics your voice. It plays the role of expert, peer, or counsellor as needed. But it is not beholden to any fixed good beyond performance. 

In such a landscape, the pursuit of truth becomes less a shared, arduous process and more a personalized content stream. The virtues of inquiry—so central to education—are crowded out by the virtues of efficiency. And the function of gathering and storing and disseminating the truth has never been smooth or efficient, as the experience of one thousand years of university administrators can attest. 

The Case for Formation

The singularity has come for universities, and we must adapt as a result. If you think the main point of university humanities classes was to teach expository essay writing, the season ahead will be a catastrophe. The days of a writer struggling to clarify a sentence or synthesize a complex idea or to think of a relevant example are over; students have the ultimate editorial assistant now built into their word processor. The engineering and professional schools will not be spared either. There is little social benefit to credentialing armies of programmers and management consultants and data analysts for an economy where AI tools can do these jobs much more cheaply and efficiently. Those jobs as we knew them are gone, as is our capacity to predict with any accuracy what specific professional training will prepare a trainee for this new economy. 

Some universities are adapting by rolling out new curricula to teach students how to use AI, as though the companies developing and marketing this software are not also designing it to be effortlessly usable. (Did we need any classes on how to use internet search in the early 2000s? I remember getting hooked on Google in a matter of minutes when a fellow student showed me how to install the search bar in my web browser.) 

Given how profoundly disruptive this technology is and will be for our knowledge institutions, we need to double down—not on content delivery, not on skills training, not on AI tools—but on formation. 

Let me illustrate. I remember very few of the research papers I wrote in college. But I vividly remember the all-nighters I spent in the library surrounded by friends and takeout pizzas. I remember Thursday-night debate society meetings that stretched into the early morning. I remember the professors who invited me into their homes, and the fellow students who walked with me through the most momentous decisions of my early life—becoming a Catholic, applying to graduate school, discerning a vocation.  

Those of us in our thirties, forties, and fifties now are the transitional generation. We inherited the transition to search, which was rolled out with shocking negligence, leaving us to our own devices to navigate the dangers of misinformation and social media. We’re happy to not turn back to the information regimes of the encyclopedia era, but we can also see that our characters and our society have been misshapen during this transition. And now we’re witnessing this new leap, with AI not just transforming tools but reconfiguring institutions and imagination. But the generation one level behind us—that’s the generation that will fully inherit the world shaped by this new technology. 

We cannot assume they will learn in the same ways we did. But perhaps we can still shape their character. Indeed, decisive action in educational settings right now is critical if we are to make this a humane transition. The university cannot simply be a vendor of information or a certification pipeline. It must be a place of counter-formation—where students are inducted into practices, relationships, and habits of attention that teach them how to be human in a disembodying age. 

Here are three areas of focus for those of us working in higher education (though they are adaptable to younger settings as well): 

1. Universities Can Offer Space 

We need to create unplugged encounters where students can inhabit silence, slowness, and face-to-face relationships. This is not a luxury. It is a necessity. 

Retreats. Reading groups. Pilgrimages. Outdoor programs. Common meals. Shared service projects. Residential colleges. Any format that pulls students out of their personalized algorithmic bubbles and into the shared work of paying attention to the real—these are forms of moral resistance. 

We must be intentional about this, because every other trend on modern campuses (especially post-pandemic) is moving in the opposite direction: more screens, more efficiencies, more isolation, more remote coursework, more outsourcing of attention. 

The virtues we want our students to acquire—humility, hospitality, intellectual courage, truthfulness—require time and proximity. And they require faculty who model those virtues and who are willing to live alongside students long enough for imitation to take root. I suspect on this front that smaller and strongly rooted liberal arts colleges, which are immune from pressures to digitally scale their student experience, will particularly flourish.  

2. Universities Can Offer Vision

Especially in the first years of college, students need a vision of what a flourishing life looks like in a world saturated with technology. They do not need despair. Nor do they need simplistic technophilia. Authority in the world of AI will not come from controlling knowledge (nobody will do that anymore). It will come from tapping into the profound desires that drive people to learn in the first place. 

Universities must be able to articulate these ideals. At my home university, Notre Dame, we have developed the DELTA framework, which centres on five key values for human formation in the age of AI: Dignity, Embodiment, Love, Transcendence, and Agency. This framework directs our conversations about how to adopt technology and how to help the transitional generation develop good habits. Each value pushes against the technological reductionism of our moment and offers a positive orientation: 

• Dignity: Every person is valuable just because they are human—not because of how smart, wealthy, or productive they are. We should take this into account when using AI to increase scale, speed, or efficiency and ask how individuals are affected in each case. 

• Embodiment: We are physical, social, vulnerable people. Our lives and relationships happen through our bodies and within communities. While some uses of technology can improve health and reduce suffering, our mortality makes life precious. Our senses help us cherish what we encounter—virtual reality can never fully capture lived experience. 

• Love: We should care for others unconditionally, seeing them as they are and valuing what makes each person unique. Relationships of all kinds involve two-way exchanges, which give them meaning. Tools like chatbots might simulate companionship, but real, messy human connection is a fundamental need we all must fulfill. 

• Transcendence: Some things in this world are freely given and impossible to optimize or monetize with technology. Beauty and awe help us feel connected to something bigger than ourselves. As we increasingly use technology to interpret the world, we need to equally develop our love for the truth and nurture our spiritual lives. 

• Agency: To live a good life, people need freedom, focus, and the ability to make moral choices. Some of the technology we use can diminish these virtues. As agentic AI gains momentum, we need to identify and protect decisions that only a human conscience should make and prepare a new generation to take their moral responsibility seriously. 

When students see their education as part of this broader vision, they become less anxious about tools like ChatGPT and more equipped to use them wisely. They understand that what matters most is not whether they use AI, but whether they are becoming the kind of people who can tell what’s true, who can love others well, and who can serve the common good. 

3. Universities Can Drive Hope

Finally, students need hope—not just optimism about technology, but a meaningful sense of vocation in the world that AI is actively reshaping. That means giving them not only a seat at the table but a serious role in building the future. They need to see that their voices matter, their questions count, and their character has weight. 

Employment trends are looking grim during this transitional phase, especially for students who have been training in the type of technical knowledge work that AI can now easily outperform humans in. Ironically, the advent of a technology that is astoundingly good at sorting information by relevance has induced a crisis where large numbers of people have become socially and economically irrelevant.  

We need to develop more sophisticated job placement programs, to be sure, but we also need programs within universities and for recent graduates that help people discern their relevance in a world saturated with AI. Here universities will need strong partnerships with corporations, non-profits, government agencies, and faith communities that are willing to offer students opportunities to experiment with new types of careers and influence the direction in which these institutions evolve. Generative AI is not going away. Nor should it. But if we want a humane future, we will have to form humane persons—people who can live in community, search for truth, and resist the pull toward optimized desolation. 

I have two little nieces, and every time a birthday rolls around, I feel that same pull my grandparents had to think of ways to inspire them with a love of learning. Luckily, they are still at an age when they need grown-ups to read to them and when an imaginary tea party is as enticing as an hour with the iPad. I won’t try to pass Britannica on to them (they were sold at a family garage sale decades ago). But I’ll do all I can to ensure they spend time in schools that nurture their bodies and minds, their dignity and love and sense of moral responsibility. And I’ve got just a decade or so to make sure a university system worthy of the name is ready for them when they come of age."]]></description>
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    <title>Europe is Healthier than US - Chris Arnade Walks the World</title>
    <dc:date>2026-01-10T20:33:07+00:00</dc:date>
    <link>https://walkingtheworld.substack.com/p/europe-is-healthier-than-us</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["It's just harder to see that, because Americans look in the wrong place."

...

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

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

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

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

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

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

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

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

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

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

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

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

Here is what I wrote then,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

That is a freedom turned into a tyranny of emptiness.

***

[Footnotes]

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

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

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

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

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

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

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

At it’s best, when tempered with organic community, it’s the American Dream. At worst, it’s constant fighting, constant blame, constant depression."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=Km2bn0HvUwg">
    <title>Everything Was Already AI - YouTube</title>
    <dc:date>2026-01-09T19:34:30+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=Km2bn0HvUwg</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Feedback welcome, hope you enjoy this video which was a lot of fun to make (albeit late)

References (in rough order of appearance)

How to Make Realistic Predictions About AI, Tantham
https://curveshift.net/p/how-to-make-realistic-predictions

Silicon Valley Insider EXPOSES Cult-Like AI Companies | Aaron Bastani Meets Karen Hao 
https://www.youtube.com/watch?v=8enXRDlWguU

‘Large AI models are cultural and social technologies’, Farrell et al.
https://www.science.org/doi/10.1126/science.adt9819

Artificial Intelligences, Herbert Simon

Debunking Economics, Keen 
https://en.wikipedia.org/wiki/Debunking_Economics

Scientists Just Discovered Why All Pop Music Sounds Exactly the Same
https://www.mic.com/articles/107896/scientists-finally-prove-why-pop-music-all-sounds-the-same

The Dorito Effect, Shatzker
https://www.simonandschuster.com/books/The-Dorito-Effect/Mark-Schatzker/9781476724232

How Corporations Hijacked Anti-AI Backlash 
https://www.youtube.com/watch?v=lRq0pESKJgg

The Stock Market is a Conventional Wisdom Processor: Why Trump’s Tariffs Crashed the Stock Market While the Trump Musk Payments Crisis Hasn’t (Yet), Tankus
https://www.crisesnotes.com/content/files/2025/04/The-Stock-Market-is-a-Conventional-Wisdom-Processor-Why-Trump-s-Tariffs-Crashed-the-Stock-Market-While-the-Trump-Musk-Payments-Crisis-Hasn-t--Yet-.pdf

Elon Musk’s Billionaire Games - Between the Scenes | The Daily Show 
https://www.youtube.com/watch?v=Gqlbn2nPO-A

The Job Market Is Hell: Young people are using ChatGPT to write their applications; HR is using AI to read them; no one is getting hired. By Annie Lowrey
https://www.theatlantic.com/ideas/archive/2025/09/job-market-hell/684133/

What's Wrong with Capitalism (Part 1) | ContraPoints 
https://www.youtube.com/watch?v=gJW4-cOZt8A

Disney is Perfectly Happy With Their Catastrophic Downfall
https://www.youtube.com/watch?v=GW2Zr8Q6Xqw  

Mr. Plinkett's What Happened To Star Wars?
https://www.youtube.com/watch?v=0xeMak4RqJA

AI Slop Is Destroying The Internet
https://www.youtube.com/watch?v=_zfN9wnPvU0

Artificial Intelligence and the Digital Economy - with Dr Stuart Mills
https://www.youtube.com/watch?v=9E6p3J9dko8

An Existing, Ecologically-Successful Genus Of Collectively Intelligent Artificial Creatures, Kuipers
https://arxiv.org/abs/1204.4116
https://web.eecs.umich.edu/~kuipers/papers/Kuipers-ci-12.pdf

AI Integration Is the New Moat, Tim O’Reilly
https://www.oreilly.com/radar/integration-is-the-new-moat/

Dirty Little Marketing Secrets That Always Work - Rory Sutherland (4K)
https://www.youtube.com/watch?v=qvpw4_O25eU

The Time for Cybernetics Has Come - with Daniel Davies
https://www.youtube.com/watch?v=y3HpdNGvJDc

notes on the industrialisation of decision making, Davies
https://backofmind.substack.com/p/notes-on-the-industrialisation-of

the only message the channel can carry is a scream, Davies
https://backofmind.substack.com/p/the-only-message-the-channel-can

The AI Circular Economy, Blakeley
https://graceblakeley.substack.com/p/the-ai-circular-economy

The Case Against Generative AI, Zitron
https://www.wheresyoured.at/the-case-against-generative-ai/

The Map is Eating the Territory: The Political Economy of AI, Farrell
https://www.programmablemutter.com/p/the-political-economy-of-ai

the ending of every 7 hour video essay
https://www.youtube.com/watch?v=d8reiauyQCM 

Further reading

AI: What Could Go Wrong? with Geoffrey Hinton - The Weekly Show with Jon Stewart | Podcast on Spotify
https://open.spotify.com/episode/4pWuwQq8M8Gzf9F9U0AYZW

Transformers, the tech behind LLMs | Deep Learning Chapter 5 
https://www.youtube.com/watch?v=wjZofJX0v4M

You're Being Lied To About Private Equity | Truth Complex 
https://www.youtube.com/watch?v=6pzLhWCxH_g 

AI As a Normal Technology, Arvind Narayanan & Sayash Kapoor
https://knightcolumbia.org/content/ai-as-normal-technology "]]></description>
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    <title>When Story Loses the Plot | Los Angeles Review of Books</title>
    <dc:date>2026-01-03T06:45:15+00:00</dc:date>
    <link>https://lareviewofbooks.org/article/when-story-loses-the-plot/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Hannah H. Kim ponders the plotless narrative as a tool for meaning-making."]]></description>
<dc:subject>hannahkim meaningmaking meaning narrative plot writing howwewrite culture storytelling stories identity politics history branding fables jdavidvelleman emforster peterbrooks byung-chulhan narration tseliot jamesjoyce fredricjameson quietquitting quitting coherence closure perfectdays tv television film filmmaking thebear katherineelkins structure elisabethcamp manvirsingh gamification progress purpose fitnesstracking quantification quantifiedself orientation momentum mood character characters form resolution vulnerability connection understanding irony control security</dc:subject>
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<item rdf:about="https://www.frontporchrepublic.com/2025/12/still-asking-berrys-question/">
    <title>Still Asking Berry’s Question - Front Porch Republic</title>
    <dc:date>2025-12-30T20:14:19+00:00</dc:date>
    <link>https://www.frontporchrepublic.com/2025/12/still-asking-berrys-question/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The promise of liberation from drudgery quickly becomes liberation from purpose."

...

"Wendell Berry asked a question that modernity hates because it cannot be monetized: What are people for? The industrial age answered without blushing: people are for the economy. They are for the factory, for the spreadsheet, for the gross domestic product, for the “growth curve.” And because modernity is very sure of itself, it named this clear and quantifiable purpose “progress.” Berry, being a sane man, said no. People are not raw material. The farm is not a mine. The town is not a labor pool. The land is not “natural resources.” The creature is not a “human resource.” People are for love, for neighborliness, for covenant, for the stewardship of place, for the worship of God. The economy is for people, not the other way around.

Now we have entered a new chapter in the same old story. The factory was thick steel and soot; the algorithm is clean glass and the promise of frictionless living. But the question has not changed. What are people for? If you listen to the evangelists of ubiquitous AI, you can hear the old answer updated for a sleeker age: people are for optimizing the system. People are for feeding the model. People are for “upskilling” to stay relevant. People are for consumption while machines produce. We are for being managed, curated, nudged, entertained, medicated, subsidized, and finally rendered unnecessary…except perhaps as data points.

We should not pretend this is a neutral development. A tool is never just a tool. Every tool is a moral proposal. The plow proposes a certain kind of farming. The automobile proposes a certain kind of city. The smartphone proposes a certain kind of attention span. And AI proposes a certain kind of humanity. Powerful tools do not merely serve us; they slowly train us to serve them. And if the only virtues we value are efficiency and expediency, we will bow to any machine that offers more of both.

The ideologues of automation speak with a kind of missionary zeal. AI will free us from drudgery. AI will remove human error. AI will multiply economic output. AI will personalize education, healthcare, entertainment, companionship. AI will be the “next electricity,” they say, and so it must be everywhere, in everything, all at once. And then the pious conclusion: anyone raising a hand in caution is anti-progress, anti-science, afraid of the future.

But there is another word for the future they are selling: displacement. The question is not whether AI can do certain tasks as well as humans. Of course it can, and increasingly it will. The question is whether a society that systematically replaces human labor with machine labor is still a society ordered to human good. The promise of liberation from drudgery quickly becomes liberation from purpose. And purpose is not an optional accessory. It is a necessity of being human. A man without meaningful work is not a man who has been freed; he is a man who has been cut loose.

“Work” here does not mean mere wage-earning. It means the human vocation to make and keep, to cultivate and guard, to build what is worth inheriting. Work is the way love takes shape in the world. A father works to provide. A mother works to nurture. A neighbor works to repair what is broken. A farmer works to husband the soil. A teacher works to pass on wisdom. A carpenter works to make shelter. A church member works to bear burdens. These are not interchangeable economic units. They are acts of embodied responsibility. Berry’s complaint against abstraction is precisely this: once people become “labor” in the system, their particular loves and particular places no longer matter.

Ubiquitous AI accelerates abstraction like gasoline on a brushfire. The more that work is done by disembodied systems, the less work is tied to place. And the less work is tied to place, the weaker the ties of membership become. The logic is brutal and simple: if a machine can do it cheaper, humans shouldn’t. If a town is inefficient, the market will bypass it. If a craft is slow, an algorithm will swallow it. If a family is fragile, a platform will replace it with services. We are invited to live in a world of permanent outsourcing, where the friction of being human is treated as a bug to be fixed.

And the social consequences are not hard to predict because many of them are already here. First comes automation. Then comes permanent unemployability for a wide class of people; not because they’re lazy, but because the ladder has been kicked away. “Learn to code” was the pep talk of the last decade; now AI codes. “Go into design” was the assurance of the creative economy; now AI designs. “Do knowledge work” was the shelter from industrial replacement; now AI writes, summarizes, drafts, advises. The goalposts will keep moving because the goal is not human flourishing. The goal is maximal efficiency.

What happens to a people whose sense of worth is tethered to usefulness, when usefulness is mechanized away? We should be honest enough to answer: despair. Aimlessness. Addiction. Political hysteria. A general lowering of the national mood. In some cases, yes, rebellion. In other cases, a dull flotation in entertainment and substances. You cannot turn the human being into a dependent and expect him to remain a citizen. You cannot treat him as superfluous and expect him to remain sane.

“Universal basic income will solve that,” we are told. Money for nothing; a subsidy to float those who have been made redundant. But here again is Berry’s question in another costume. What are people for? If the answer is “for consuming products and staying quiet while machines do the meaningful stuff,” then yes, UBI is a tidy solution. It is also a polite form of social euthanasia. Bread without work is not dignity; it is sedation. The Christian tradition does not say, “If a man does not work, let him receive a check so he can endlessly scroll.” It says, “If a man does not work, neither shall he eat”—not to be cruel, but because work is woven into the fabric of a meaningful life. We were made to bear responsibility. We were made to put our love to work in the service of God and neighbor. A society that tries to offload that need is not merciful; it is vandalizing the soul.

The defenders of ubiquitous AI assume that meaning is something you can invent once the machines handle the necessities. “People will be free to pursue art, leisure, relationships, play.” But leisure is only leisure after labor. Play only means something because there is something serious to play from. Art is not a default state produced by free time; it is the fruit of disciplined attention, usually learned under the patient hand of a community. Relationships fray when no one is needed. If we take away the ordinary callings that knit people to one another, we don’t create a paradise of creativity. We create a petri dish for narcissism.

The deeper issue is theological before it is economic. God made man in His image. That image includes the charge to rule, name, cultivate, and create. We are not gods, but we are makers under God. We were not fashioned to be ornamental. When the machine becomes the primary actor in the world and the human becomes a passive recipient, the image is insulted. The cult of AI is not just a business strategy. It is an anthropology: a doctrine about what humans are. And its doctrine is that humans are error-prone meat devices. The system is wise. Trust the system. Give over agency. Let the optimization proceed.

Berry’s resistance to industrialism was never about nostalgia for hard labor. It was about fidelity to creaturely limits and local loves. The point is not that we should forbid every use of machine intelligence. The point is that we must never enthrone it. Tools are gifts when they remain tools. They are curses when they become masters.

So what does it mean to refuse subservience to the tool?

It means we stop speaking as though inevitability were the same as righteousness. “AI is coming, so we must adapt,” is not an argument. Plagues come too. Pornography comes too. Tyrants come too. The question is not what is coming, but what is good. And goodness is measured by whether human beings become more fully human in their homes, churches, and towns.

It means we choose…deliberately, even stubbornly…to preserve human-centered work where it matters. A community that keeps teachers teaching, craftsmen crafting, nurses nursing, pastors pastoring, and parents parenting is not inefficient; it is sane. It is recognizing that the speed of a machine is not the same thing as the health of a people.

It means we re-localize what AI tries to de-localize. The more our economy is mediated by distant, opaque systems, the less accountable it becomes. AI concentrates power because it concentrates knowledge and production into the hands of those who own the models and compute. If Berry taught us anything, it is that concentrated power is always a threat to the land and the people. The antidote is smallness, transparency, and face-to-face responsibility.

It means we insist that education is for forming persons not “training users.” If AI shortcuts every hard mental hill, it does not make students free; it makes them dependent. Wisdom grows through struggle, through memory, through attention, through the risk of being wrong. A classroom ruled by AI tutoring as the default is a classroom that has quietly replaced the teacher’s moral authority with the machine’s efficiency. That is a bad bargain.

It means we regard the family and church as the primary economies of meaning. A man who is needed at home and in his congregation is not easily replaced by an algorithm. A village that sees its young people as future members rather than future data labor is harder to colonize by tech inevitability. You can’t build that kind of belonging with a push notification.

Some will call this reactionary. Fine. The Hebrews have been “reactionary” against idolatry since Pharaoh, and the Christians followed their example in Rome. We are not against tools. We are against false gods. We give thanks for whatever genuinely helps a mother care for her kids, a doctor diagnose disease, a farmer steward soil, a teacher teach clearly. But we refuse to live in a world where the human is downstream from the machine. We refuse to trade our birthright for convenience.

Berry’s question presses us toward a final clarity. People are not for AI. People are not for the market. People are not for the state. People are not for the machine. People are for God, and therefore for one another, and for the care of the earth that God has placed beneath our feet. Everything else is a tool. And if the tool demands that we become smaller, thinner, more passive, less responsible, and less bound to place and neighbor, then the tool is not helping. It is devouring.

So in this new industrial moment, the old counsel holds: put the living at the center. Keep the machines in the shed. Let them serve actual communities, actual households, actual farms, actual schools, actual churches. And when efficiency asks to be worshiped, laugh at it like Elijah laughed at the prophets of Baal. We were not made to be optimized. We were made to be faithful."]]></description>
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    <title>AI is Destroying the University and Learning Itself</title>
    <dc:date>2025-12-15T04:54:22+00:00</dc:date>
    <link>https://www.currentaffairs.org/news/ai-is-destroying-the-university-and-learning-itself</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Students use AI to write papers, professors use AI to grade them, degrees become meaningless, and tech companies make fortunes. Welcome to the death of higher education."]]></description>
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<item rdf:about="https://www.nytimes.com/interactive/2025/11/20/us/typewriter-repair-seattle-bremerton.html?rsrc=flt&amp;unlocked_article_code=1.208.PZ-6.CuojRlvuNf7_">
    <title>How to Fix a Typewriter and Your Life - The New York Times</title>
    <dc:date>2025-11-22T01:08:57+00:00</dc:date>
    <link>https://www.nytimes.com/interactive/2025/11/20/us/typewriter-repair-seattle-bremerton.html?rsrc=flt&amp;unlocked_article_code=1.208.PZ-6.CuojRlvuNf7_</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This is the story of how a man traded steady, grinding corporate security for a dying craft and, in the process, found his soul."

[unlocked:
https://www.nytimes.com/interactive/2025/11/20/us/typewriter-repair-seattle-bremerton.html?rsrc=flt&unlocked_article_code=1.208.PZ-6.CuojRlvuNf7_ 

archived:
https://archive.ph/wczTN ]

"Eleven years ago, Paul Lundy was dying a slow, workingman’s death under fluorescent light.

For three decades, he had worked in facilities management — an honest trade that ground him down until, in his mid-50s, he had money, an authoritative title and a soul that was being sucked dry. He managed buildings for Seattle-area biotech firms, where people in lab coats made discoveries that saved lives. He kept the infrastructure running. He was good at it, maybe great, but facilities managers are overhead, essential but invisible. Nobody notices until something breaks.

Lundy had reached a ceiling. No college degree meant no room to grow in a world that valued credentials above experience. Retirement at 65 stretched before him like a prison sentence. The three-hour commute was killing him — a ritual that thousands endure to afford living near Seattle.

“Fun was not what you would call it anymore,” allows Lundy, a trim, neatly pleated man with a soft, welcoming face.

One Sunday morning in 2014, he opened The Seattle Times and found a feature story about Bob Montgomery, age 92, known to friends, customers and locals simply as Mr. Montgomery. The article read like an obituary for a vanishing trade — fixing typewriters — suggesting that when Mr. Montgomery went, seven decades of expertise would vanish into the digital ether.

Lundy read it once, then a second time. He had never given old typewriters much thought, but something stirred in him that he could not quite name. He showed the story to his wife, Lisa.

“I think this might be it,” he told her. The next weekend, he drove to Bremerton, a weary naval town an hour’s ferry ride away and a world apart from gleaming, digitized Seattle.

Finding Mr. Montgomery’s shop required determination. No sign marked the building; no indication that inside, five floors up, a master craftsman was keeping alive skills that predated the computer age. You took an elevator that groaned. When the doors opened, you knew immediately you were in the right place: a 1916 Royal Model 10 typewriter stood guard outside an open door, and the air smelled like oil. Once inside, you encountered a shop stacked and stuffed with typewriters — Underwoods and Coronas, Royal KMMs and Remington Portable 3s.

And there, at a workbench, sat Mr. Montgomery.

He was small, frail, bent by osteoporosis enough that “he had a right angle,” Lundy says.

But his hands moved across the typewriter before him with unconscious grace, removing screws without looking, adjusting linkages by feel alone.

“Welcome to the crazy house,” Mr. Montgomery said, his standard greeting.

Lundy had planned to stay 20 minutes. He stayed four hours. What captured him was not nostalgia. What captured him was watching Mr. Montgomery work, the old man dismantling a machine while carrying on a conversation, barely glancing at the complexity beneath his fingers."

...

"What Lundy discovered over the following months was that Mr. Montgomery knew how to patiently stretch everything — even a meal. Lundy began taking him to lunch every Saturday, and their meals became meditations. Mr. Montgomery would order a BLT with avocado and make it last 90 minutes, telling stories between bites and savoring every morsel as only someone who had grown up without much could.

Other than a sister in California, he had no family. He slept in the back of his shop on an orange vinyl hide-a-bed couch. At 92, he existed almost completely outside the system.

Lundy had been a 20-minute lunch guy his entire career — eat fast, back to work, back to the grind. Now, somehow, he found himself slowing down, learning a different rhythm. Lunches became a practice in patience, a different way of being in the world.

“Mr. Montgomery was such a nice guy,” Lundy says, emphasizing “such.” The old man made him feel seen. And listened to. Like everything mattered.

After a few months, Lundy noticed typewriters stacking up faster than Mr. Montgomery could repair them. Business had surged after the article. “Can I help?” Lundy asked one day.

Mr. Montgomery said yes. Lundy started coming after his facilities job, heading straight to the shop. Mr. Montgomery set him up a bench with a typewriter and photocopied repair manual pages. He left him to figure things out.

Lundy’s hands, accustomed to managing air-conditioning systems, had to learn a new language — to feel the difference between correct tension and too loose or too tight. When he thought a repair was perfect, he brought it to Mr. Montgomery, who tested it with quick fingers dancing across the keys and, invariably, pronounced: “That is not what I would have done.”

He showed Lundy the right way. No anger. No frustration. Just quiet insistence that good enough was not good enough.

Sometimes Mr. Montgomery would partly disassemble a machine and leave it on Lundy’s bench — a test, a puzzle, a method of teaching as old as apprenticeship itself.

“It’s like Zen,” Lundy says about those hours at the bench. “There are times when it is just very relaxing to be standing in front of the machine and slowly cleaning it, tweaking the adjustment so visually things start to really line up.”

One Saturday Lundy arrived at the shop to find men with clipboards pointing at Mr. Montgomery’s equipment. They were evicting him, readying everything for the dumpster; 13 months of unpaid rent had finally caught up.

Lundy could not abide the thought of all that knowledge lost, all that skill and history being tossed away. He called his wife. “They’re kicking him out!” he said. “My whole opportunity might be lost. I think this might be what I want to do.”

“You’ve done crazier things,” she replied. “Do it.”

The building manager arrived next, spelling out the cost: 13 months at $200 per month, equaling $2,600 total. For Mr. Montgomery, who had maybe $200 in the bank, this was insurmountable. For Lundy, with his steady salary, it was doable.

“I will pay his back rent if I buy his business,” Lundy told the manager. “I’ll pay monthly rent going forward.”

Deal.

The eviction crew left. Mr. Montgomery, who had watched the chaos with the remote calm of an elder, looked at Lundy and said just one word: “OK.”

Lundy bought the business at the end of 2014. Soon, he quit his job and walked away from its stultifying steadiness, its salary and benefits. His colleagues were sure he had lost his mind. But Lundy knew he was trading security for meaning, predictability for possibility. “I was happy,” he says simply."

...

"What neither man could have known was that they had been standing at the edge of the typewriter’s unlikely resurrection. The revival began quietly in temples of analog nostalgia — think Brooklyn coffee shops and Portland boutique hotels. Tom Hanks became an unlikely patron saint, writing a book about typewriters, collecting hundreds of them. Then came 2020. Everyone stuck at home, screens everywhere, Zoom fatigue setting in. People craved something tangible. Typewriter sales exploded.

“The kids get it,” Lundy says. “They’re not trying to be nostalgic for something they never experienced. They’re trying to escape what they experience every day.”"

...

"Mr. Montgomery’s soul fills this space. The 1916 Royal Model 10 that stood guard at the old shop stands here now. There’s his woolen hat. There’s a photo from Bremerton’s Bob Montgomery Day, which he bristled at because he didn’t like attention. There are his community theater awards — best director, again and again — testament to the love of performance that began in those old Seattle theaters. There sit his notes, repair manuals and tools: blue-handled wrenches, metallic probes, soft-bristled brushes. Mr. Montgomery’s bench is where Lundy works.

“It’ll always be his,” Lundy says of the shop, now called Bremerton Typewriter Company. “I am just borrowing it.”

Lundy’s wife, Lisa, works at her own bench. She started learning repair work during the pandemic and became proficient, helping with the backlog.

The phone rings steadily; customers call from as far as Florida, New York and beyond. The novelist who needs an escape from the internet’s magnetic pull; the screenwriter convinced that only keys that fight back can force out good work; the teenagers who have just found a grandmother’s pristine Corona, a grandfather’s portable Hermes.

It is Lundy who takes on apprentices now. He teaches the way Mr. Montgomery did: patiently letting mistakes happen because mistakes educate best. It’s a steady transfer of knowledge, a careful passing of the seemingly arcane, a customer-is-always-right way of doing business.

Want to come in and type a poem on a 1920s Underwood? Sure, take a seat, don’t rush.

You’re over 90? Front of the queue.

“Gotta lay out the red carpet for our elderly customers,” Lundy says. “People forget that when you were younger, you did things. You made a difference. Then you get old and society just sees an old guy waiting for the bus, and it’s almost like you don’t exist.”

This year, Paul Lundy turned 65. Had he stayed in his old job he would have retired, probably on his birthday. Instead, he is working six days a week and smiling through it: “I cannot imagine stopping.”"]]></description>
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    <title>T12x38 - Catolicismo pop: por qué volvemos a hablar de Dios (CARNE CRUDA) - YouTube</title>
    <dc:date>2025-11-16T23:20:45+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=oXmDje3HfHI</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Más allá de Rosalía, existe un revival cristiano entre algunos jóvenes con movimientos que convierten el catolicismo en moda pop, como Hakuna o Siloé, influencers pijas o la promoción de retiros espirituales Effetá. Moda pasajera o vocación duradera, fenómeno mediático o tendencia real, ética o estética... En este programa nos preguntamos "¿Por qué volvemos a hablar de Dios?" con Rafael Ruiz y Joseba García, sociólogos expertos en religión; hablamos de LUX y mística religiosa con Frankie Pizá, y debatimos junto a Ángela Rodríguez PAM y Estela Ortiz sobre el boom del género monjil, sus vínculos con movimientos reaccionarios como el de las tradwives y sus repercusiones, especialmente para las mujeres. Nos despedimos con una nueva entrega del humor de nuestra gran Antía Lousada.

Puedes ver la segunda parte de este programa, la sección de Antía Lousada aquí: https://www.youtube.com/watch?v=Yatx73b7a84

Más información aquí: https://www.eldiario.es/carnecruda/programas/catolicismo-pop-volvemos-hablar-dios_132_12756315.html 

"La sociedad española es cada vez más secular: el número de católicos ha caído del 90% en los años setenta a apenas un 55% hoy, y entre los jóvenes la cifra es aún más baja. Sin embargo, algo está ocurriendo en los últimos años: entre 2023 y 2025 la catolicidad confesa entre menores de 35 años ha pasado del 34% al 41%. No es un fenómeno exclusivo de España: en Francia, por ejemplo, los bautizos de adultos y adolescentes se han duplicado en solo 2 años, y en Reino Unido, los jóvenes de 18 a 24 años que dicen asistir a misa han pasado del 4% en 2018 al 16%.

El sentimiento religioso tiene un revival en Occidente y se manifiesta en todas partes: de la catarsis mística de Rosalía a Hakuna, movimiento de masas que arrastra a decenas de miles de jóvenes católicos en todo el mundo desde Hakuna a Efetá. ¿Se trata de una moda pasajera o tiene vocación duradera? ¿Es solo fenómeno mediático o una tendencia real? Exploramos este revival religioso con los investigadores Rafael Ruiz y Joseba García, sociólogos expertos en religión.""]]></description>
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</item>
<item rdf:about="https://kottke.org/25/10/empty-nest-or-open-door">
    <title>Empty Nest? Or Open Door?</title>
    <dc:date>2025-10-07T06:37:01+00:00</dc:date>
    <link>https://kottke.org/25/10/empty-nest-or-open-door</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["What am I for? Am I living the life I want to live?"

[RE:

"Abandon the Empty Nest. Instead, Try the Open Door.
Adults whose kids have left home deserve a metaphor that emphasizes possibility."
https://www.theatlantic.com/family/archive/2024/11/empty-nest-open-door/680646/ ]]]></description>
<dc:subject>gretchenrubin jasonkottke 2024 2025 parents parenting children emptynest life living purpose meaning meaningmaking kottke</dc:subject>
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</item>
<item rdf:about="https://kottke.org/25/10/what-makes-for-a-healthy-society">
    <title>What Makes for a Healthy Society?</title>
    <dc:date>2025-10-07T00:42:58+00:00</dc:date>
    <link>https://kottke.org/25/10/what-makes-for-a-healthy-society</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In a 2014 preface for his 1978 book The Ohlone Way, a description of how the indigenous peoples of California’s Bay Area lived before Europeans arrived, Malcolm Margolin shared a list of what he thought constituted a healthy society:

• Sustainable relationship with the environment. In a healthy society, the present generation doesn’t strip-mine the soil, water, forest, minerals, etc., leaving the future impoverished and the beauty of the world degraded.

• Few outcasts. A healthy society will have relatively few outcasts — prisoners, homeless, unemployed, insane.

• Relative egalitarianism. The gap between those with the most wealth and power and those with the least should be moderate, and those with the least should feel protected, cared for, or rewarded in some other way.

• Widespread participation in the arts.

• Moderation or control of individual power.

• Economic security attained through networks of family, friendship, and social reciprocity rather than through the individual hoarding of goods.

• Love of place. The feeling that one lives with emotional attachment to an area that is uniquely beautiful, abundant in natural resources, and rich in personal meaning.

• Knowing one’s place in the world. A sense, perhaps embodied in spiritual practice, that the individual is an insignificant part of a larger, more abiding universe.

• Work is done willingly, or at least with a minimum of resentment.

• Lots of laughter."]]></description>
<dc:subject>indigeneity indigenous ohlone 1978 malcolmmargolin society sustainability environment ecology soil water forests minerals mining outcasts homeless homelessness unemployment mentalhealth imprisonment incarceration prisonabolition place placebased arts art participation participatory egalitarianism wealth equality happiness inequality moderation power economics security stability families friendship laughter work labor coercion reciprocity civilization mutualaid hoarding sharing accumulation resources naturalresources meaning meaningmaking purpose spirituality individuals interdependence</dc:subject>
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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>
<dc:subject>work bullshitjobs davidgraeber 2025 alexmccann economics meaning meaninglessness latecapitalism capitalism efficiency productivity corporations corporatism resistance purpose meaningmaking professionalmanagerialclass pmc middleware middlemanagement management leadership administration guesswork workforce labor via:lukeneff latestagecapitalism</dc:subject>
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</item>
<item rdf:about="https://www.youtube.com/watch?v=U3qGzLFstko">
    <title>STOP Buying Watches: You Don't Need ANOTHER ONE! - YouTube</title>
    <dc:date>2025-07-30T23:03:44+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=U3qGzLFstko</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I know — it sounds strange coming from someone who loves watches, who creates content about them. But I think it’s time we talk about something important:

Maybe we need to stop buying watches. Not forever. Just... for a while.

In a world of endless “just picked this up” posts and “collection updates,” we’ve created a culture where owning is more important than appreciating. Where the thrill of the next purchase overshadows the joy of simply wearing and living with what we already have.

This video is about taking a step back.
It’s about questioning why we collect — and who we’re doing it for.
Is it for ourselves? Or is it to feed the algorithm? To chase status, identity, meaning?

We explore everything from the influence of social media and hype culture to philosophical ideas from Baudrillard and Marx — all through the lens of watch collecting.

I’m not saying stop collecting. I’m saying:
Stop. Reflect.
Shift the focus from acquisition to appreciation.

Because meaning isn’t something you can buy. It’s something you build — through time, experience, and the stories you create along the way.

Maybe the question isn’t “what watch is next?”
But where are you going to wear the ones you already have?"]]></description>
<dc:subject>doug'swatches 2025 consumption consumerism socialmedia algorithms youtube watches baudrillard meaning symbols status aesthetics idenity marxism capitalism commodification symbolism sybolism watchcollecting hype fastfashion appreciation watchcanon watchenthusiasm instagram reddit meaningmaking purpose business objects identity jeanbaudrillard</dc:subject>
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    <title>Why It's Time to Break Out of Our Gendered Views on Watches</title>
    <dc:date>2025-07-26T23:00:52+00:00</dc:date>
    <link>https://robbreport.com/style/watch-collector/watches-fashion-gender-1235569136/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Can we bend our ideas about the purpose of watches?"

...

"[image: Andy Warhol]

There is a known tension between those who believe watches are fashion items and those who uphold that watches are more than, better than, and beyond fashion. I find this tension fascinating, and I think it has much to do with the complex ways that gender influences our varied perspectives on the long-standing battle between fashion and function.

The Dynamics of Watches, Fashion, Gender & Sexism

My former colleague at Hodinkee, Malaika Crawford, has been using her tenure as a watch journalist to show us the connection between watches and fashion. Malaika has been met with the heated, polarized, and often straight-up sexist responses that too often characterize the “conversation” in Hodinkee’s notoriously combative comments sections. Malaika’s is one of just a few voices connecting fashion and watches among us watch journalists, and her persistence has brought the topic to the forefront of the conversation. For this alone Malaika deserves our applause.

Foregrounding fashion and watches has brought obvious discomfort to many people, and from what I can tell those experiencing discomfort are men. This doesn’t surprise me for many reasons, including but not limited to the following: Some men eschew the notion that they participate in fashion; some like to mansplain and troll; and some men are (however unknowingly) uncomfortable with women possessing authority in the watch space.  

[image: "In 1983, Swatch blurred the barrier between men’s and women’s watches with a playful spirit that captured the androgyny of the era."]

To put it more pointedly: The watch enthusiast scene has long been a rather nerdy good old boys club mostly unconcerned with fashion, and today’s neophyte-heavy watch scene has fostered what I think of as “a new bros club” that is also purportedly largely unconcerned with fashion. In my estimation, many watch collectors and enthusiasts were always going to ignore—even avoid—the proximity of fashion and watches, and they predictably resist having that proximity pointed out to them.

I detect currents of both sexism and hetero-normalism in this resistance to considering watches and fashion together. I want to be clear that I do not see these –isms as the whole story, and below I will make a case for not considering watches as fashion items. But before I do that, we must consider the important role that gender plays in this cultural conundrum.

[image: "Italian entrepreneur Gianni Agnelli (left) famously wore his watch over his shirt cuff. Fashion or function?"]

I’ve long detected and disliked the currents of sexism and hetero-normalism in the watch collecting scene, just as I’ve found them in guitar culture, hi-fi, jazz, motorcycles and all sorts of male-dominated enthusiast scenes I happen to participate in. (I’ve even noted similarities between these enthusiast scenes and the gun enthusiast scene in which absurd machismo often goes unchecked.) Almost without fail, every male-dominated enthusiast scene has a posse of outspoken men who obnoxiously defend the hegemony of their traditionally gendered point of view. I’m convinced men don’t carve out and defend these positions knowingly. There’s the occasional overtly sexist troll who knows what he’s doing, but mostly these defenses appear to spring up from largely unconscious gender norms.

I’m making a rather touchy assertion—some would even call it an accusation. I understand why one wouldn’t want to think about –isms when indulging their hobby, but I also think enthusiast spaces are particularly rife with unchecked behavior that we know better than to indulge in professional spaces and even among family. Sometimes it is exactly our leisure time that finds us bickering from unexamined positions. I think we can learn from looking at those tendencies.

[image: "Julia Roberts wearing a larger Chopard Alpine Eagle over her cuff in the manner of Italian auto tycoon Gianni Agnelli."]

Gendering Our Perspectives on Watches

It’s been my impression that men who indulge fashion often play with, indulge and express gender more fluidly than men who eschew fashion. (I fit this description of a somewhat fluidly gendered guy who dabbles in fashion.) I’d also suggest that those who are into both fashion and watches don’t tend to sequester themselves in watch-centric scenes. This isn’t to suggest that fashion-oriented men lack horological knowledge or interest; to the contrary, those who know fashion often bring compelling insight to bear on how culture and watches interact.

Think of Andy Warhol who owned over 300 watches and knew Rolex and Patek reference numbers as well as anyone, but for whom watches were just one small piece of his broad fascinations with art, fashion, publishing, pop culture and so much else. The perspective that considers watches as part of fashion and expressive culture more generally is neither better nor worse than a nerdy watch-centric perspective, but these perspectives usually focus on rather different aspects of watches.

[image: "Christie’s auctioned one of Andy Warhol’s Patek Philippe Calatravas in 2021."]

I’ll use myself as an example of how gendered perspectives operate to form our views on watches.

I’m half Warhol and half good old watch nerd. I adore Gucci (the cuts and fabrics) Ferragamo (the shoes) and Cucinelli (the knits), and I know just enough about my tastes and my body to mostly avoid British and American fashion designers. Sometimes I spend real money on clothes. But I’m not obsessed with fashion; I don’t read fashion magazines or follow the seasonal collection drops, or remember the name of the man who just took over at Gucci, for example. But I indulge fashion in my own way and am super comfortable with it. As such, I neither struggle to accept the proximity of watches and fashion, nor do I relegate watches solely to the world of fashion. We might say that I’m “on the continuum” between the hypebeast and watch nerd.

I can’t help but notice that my somewhat complex gender identity aligns with my interests in fashion and watches. The more fluid and feminine-leaning side of me tends to consider a watch as an accent to an outfit (as an item of fashion), while the more standard-issue American-dude side of me tends to geek out over specs, performance, condition and price (as a functional item or a collectible). For me, watches are simultaneously fashion accessories and geeky mechanical objects. It is my unique gender mash-up that seems to let me experience both without a hint of cognitive dissonance. 

[image: "Storied fashion houses like Gucci are entering the realm of high horology and often winning over die-hard fans of traditional horology."]

Clearly I find it impossible to avoid talking about gender when discussing fashion and watches, and I acknowledge that my bringing gender to bear on this topic is itself potentially troubled. Perhaps my need to bring up gender here is just me echoing that male discomfort with thinking of watches as fashion items. I hope not, but I refuse to dismiss the possibility that I’m unknowingly exhibiting an –ism or two here.

Why Does Fashion Anger Some Watch Aficionados?

I think this boils down to the fact that fashion operates largely on seasonal trends whereas watches—traditionally—have followed a far longer cycle of aesthetic transformation. For hardcore watch enthusiasts who buy watches to own and wear for decades and then hand down to the next generation, associating watches with the transient nature of fashion is offensive.

[image: "Patek Philippe’s long-running ad campaign pushes the notion that watches are timeless family heirlooms. “You never actually own a Patek Philippe. You merely look after it for the next generation.”"]

Nothing spells out the watch aficionado’s disdain for transient fashion trends better than the derogatory phrase “fashion watch.” Fashion watches tend to be cheap and disposable items that follow seasonal trends. For many people, the value of a quality watch is that it is the very opposite of fashion: It will last indefinitely; it will not go out of style; it will go up in value; it will accrue personal meaning across decades and perhaps multiple lifetimes; it will remain emblematic of its owner, no matter what that person wears on any given day in some soon-forgotten fashion cycle.

If one were to fully buy into this position, one would likely more readily equate watches with jewelry than with fashion. Diamonds are forever, of course, and jewelry is handed down through the generations just as watches are. I’ve often heard people refer to watches as “jewelry for men.” 

[image: "Even the larger Audemars Piguet Royal Oaks are now difficult to call men’s watches. The brand has purposefully blurred binary gendering, well ahead of its counterparts Patek Philippe and Vacheron Constantin."]

There’s another reason that considering watches as fashion items offends some watch enthusiasts. This is a little harder to decode, and it more complexly involves gender. 

There is an idea among some traditionally oriented men that a wardrobe should be built of classic staples that can last decades and never go out of style. We would tend to call this “tailoring” for those who wear suits, but the idea of long-lasting classic pieces now extends across much more casual styles. We can spend hundreds on high-end denim that we break in and wear for decades. A fine cashmere sweater costing four figures should be conservatively styled so as to endure across trends. Shoes—and now expensive work boots—that can be resoled again and again are considered a good investment. Practicality, function, and durability are central concerns for many men, and the latest fashions are decidedly not of interest in this regard.

[image: "Kenneth Goh, Harper’s Bazaar Singapore editor-in-chief, wears a scarf, a red double-breasted coat and a black Chanel bag during Paris Fashion Week in March 2024."]

In my opinion, a focus on enduring style and quality aligns quite naturally with a watch purchase. I tend to buy rather classic watches that I believe will not go out of style, and when I spend good money on, say, a Gucci sweater, I buy rather placid pieces that I imagine I will wear into old age. Despite my being very open to fashion, I don’t consider buying a watch a fashion decision. Style, sure, but fashion no.

As practical and straightforward as all that sounds, there is a slightly troubling component of gender at play here. Let’s consider some stereotypes to tease out what that gendered component might be.

Consider the stereotypical woman who refuses to be seen in the same dress twice, and consider the stereotypical man who wears the same three to five suits with either a blue or white shirt to work for years on end. Consider the stereotypical woman loaded up with shopping bags, and consider the stereotypical man rolling his eyes at the credit-card bill. Consider the stereotypical woman paging through Vogue, and consider the stereotypical man reading Popular Mechanics. These stereotypes are familiar to us because they play out in the media again and again, but also in our lived culture.

These stereotypes hinge on normalized binary gender roles, and those gendered perspectives inflect how some people think about watches and fashion.

[image: "Ernest Hemingway, 1959, an icon of American masculinity in traditional garb and small watch. A recent biographer suggests that Papa bent his gender liberally in his romantic relationships."]

Emphasizing Function Is a Gendered Position

Many men will speak of clothing—and of course watches—in the same terms that they speak of tools, cars, lawn-mowers and other functional items. Clothing can be praised as durable, functional, well-crafted, and perhaps as a needed missing piece in a carefully curated wardrobe, just as a quality hammer or drill-bit set might help round out one’s tool chest. That we speak of “tool watches” as opposed to “dress watches” affirms the fascination with functionality, and that tool watches have come to dominate men’s watch styles strikes me as predictable (despite whatever low-grade trend toward dress watches may be currently emerging).

Being fascinated with the mechanics of watches—or anything mechanical—is a stereotypically male fascination. Talking about the specs and mechanical prowess of cars and motorcycles and guns and knives and watches all sounds the same to me. I get a bit tired of it, if I’m honest. I’m actually more interested in the emotional and aesthetic connections we form with mechanical objects, especially watches. To be frank, I relate to my watches more as companions than as tools.

[image: "The Patek Philippe 6400/403G Grand Complication with Emeralds and Diamonds measures 49.4 mm across. This pairing of jewels and an enormous case perhaps blurs gender categories."]

We hetero-normal dudes may feel special and fancy wearing our two-tone Submariner, but we’re more likely to point out that the bracelet is still pretty tight, that it runs within two seconds per day, that it has a silicon hairspring, that the ceramic bezel is scratch proof, and that we got a good deal on it. I suggest that this tendency to default to functional concerns is linked to—and I’d argue a direct expression of—gendered norms. And so, I conclude, dismissing the connection between watches and fashion appears linked to gender in rather obvious ways.

It’s All Good, Bro

Just because these fascinations with durability and mechanical prowess are highly gendered doesn’t mean that these fascinations are somehow devoid of legitimacy or without merit. It’s not, in my estimation, far-fetched to equate fashion with inevitable—sometimes almost immediate—obsolescence. The first definition of “fashion” is “a popular trend,” which doesn’t exactly suggest long-lasting goods. Fast fashion has only made these impressions much darker in terms of the environmental impact of hyper-capitalism.

I find it reasonable to consider a purchase of a watch that will last indefinitely and cost thousands as being well outside the realm of fashion. This doesn’t mean that the watch won’t end up playing a role in your outfits—of course it will, by definition, become an integral part of your wardrobe. We wear watches just as we wear clothes. But a watch is also much more than a fashion accessory.

In the end, I don’t think we get much from sustaining the tension between these varied gendered perspectives on watches, and I’m pretty sure we lose out when we force a binary decision between these perspectives."]]></description>
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<item rdf:about="https://www.beyondthedial.com/post/podcast-the-final-episode-through-the-looking-glass-on-philosophy-watches/">
    <title>Podcast - The Final Episode - Through the Looking Glass, On Philosophy &amp; Watches</title>
    <dc:date>2025-07-25T08:20:15+00:00</dc:date>
    <link>https://www.beyondthedial.com/post/podcast-the-final-episode-through-the-looking-glass-on-philosophy-watches/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Farewell, and thank you all for listening. The Aesthetic Revolution Will Be Beautiful!"

[Also here:
https://podcasts.apple.com/us/podcast/through-the-looking-glass-on-watches-philosophy-the/id1472733566?i=1000650769924
https://open.spotify.com/episode/5q14vURgxkB0UkRIXGBbxR ]]]></description>
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<item rdf:about="https://www.beyondthedial.com/post/e31-spiritual-materialism-how-watches-take-on-significance-and-meaning/">
    <title>Podcast Insights E16 - Spiritual Materialism: How Watches Take On Significance and Meaning - BEYOND THE DIAL</title>
    <dc:date>2025-07-24T23:12:10+00:00</dc:date>
    <link>https://www.beyondthedial.com/post/e31-spiritual-materialism-how-watches-take-on-significance-and-meaning/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["On the surface, owning a watch isn’t a complex thing. Dig a little deeper into our motives for owning any given watch, and things get complicated fast. Allen explores the mental gymnastics involved in picking out your next watch, and he explores everything from the study of human motives, to why so many watch nerds hate on Invictas, and more."

[Also here:
https://podcasts.apple.com/us/podcast/insights-e16-spiritual-materialism-how-watches-take/id1472733566?i=1000472834936
https://open.spotify.com/episode/3ZyTLTvJ8JfY9J4LJc3Dwu ]]]></description>
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<dc:identifier>https://pinboard.in/u:robertogreco/b:c6c20ec34a79/</dc:identifier>
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</item>
<item rdf:about="https://www.newyorker.com/culture/critics-notebook/what-do-commercials-about-ai-really-promise">
    <title>What Do Commercials About A.I. Really Promise? | The New Yorker</title>
    <dc:date>2025-07-19T01:15:32+00:00</dc:date>
    <link>https://www.newyorker.com/culture/critics-notebook/what-do-commercials-about-ai-really-promise</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["If human workers don’t have to read, write, or even think, it’s unclear what’s left for them to do."]]></description>
<dc:subject>vinsoncunningham 2025 ai artificialintelligence ads advertising technology work working writing howwewrite reading howweread cognition purpose labor automation</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:1d38116554c8/</dc:identifier>
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</item>
<item rdf:about="https://www.nytimes.com/2025/07/17/opinion/liberal-arts-college-students-administration.html">
    <title>Opinion | This Is Who’s Really Driving the Decline in Interest in Liberal Arts Education - The New York Times</title>
    <dc:date>2025-07-19T00:32:35+00:00</dc:date>
    <link>https://www.nytimes.com/2025/07/17/opinion/liberal-arts-college-students-administration.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["University students, we’re told, are in crisis. Even at our most elite institutions, they have emaciated attention spans. They can’t — or just won’t — read books. They use artificial intelligence to write their essays. They lack resilience and are beset by mental health crises. They complain that they can’t speak their minds, hobbled by an oppressive ideological monoculture and censorship regimes. As a philosopher, I am most distressed by reports that students have no appetite to study the traditional liberal arts; they understand their coursework only as a step toward specific careers.

Over the past two years as the inaugural dean of the University of Tulsa’s Honors College, focused on studying the classic texts of the Western tradition, I’ve seen little evidence of these trends. The curriculum I helped build and teach required students to read thousands of pages of difficult material every semester, decipher historical texts across disciplines and genres and debate ideas vigorously and civilly in small, Socratic seminars. It was tremendously popular among students, who not only do the reading but also engage in rigorous and lively conversations across deep differences in seminars, hallways and dorms. For the past two years, we attracted over a quarter of each freshman class to this reading-heavy, humanities-focused curriculum.

Our success in Tulsa derives from our old-fashioned approach to liberal learning, which does not attempt to prepare students for any career but equips them to fashion meaningful and deeply fulfilling lives. This classical model of education, found in the work of both Plato and Aristotle, asks students to seek to discover what is true, good and beautiful, and to understand why. It is a truly liberating education because it requires deep and sustained reflection about the ultimate questions of human life. The goal is to achieve a modicum of self-knowledge and wisdom about our own humanity. It certainly captured the hearts and minds of our students.

Sadly, this education has fared less well with my university’s new administration. After the former president and provost departed this year, the newly installed provost informed me that the Honors College must “go in a different direction.” That meant eliminating the entire dean’s office and associated staff positions as well as many of our distinctive programs and — through increased class sizes — effectively ending our small seminars. (A representative of the university told The Times that while it had “restructured” the Honors College, the university believes that academics and student experiences will “remain the same.”)

The stated reason for these cuts was to save money — the same reason the University of Tulsa gave in 2019 when it targeted many of the same traditional forms of liberal learning for elimination. Back then, the administration attempted to turn the university into a vocational school. Those efforts largely failed, in part because of lack of student support for the new model.

An unpleasant truth has emerged in Tulsa over the years. It’s not that traditional liberal learning is out of step with student demand. Instead, it’s out of step with the priorities, values and desires of a powerful board of trustees with no apparent commitment to liberal education, and an administrative class that won’t fight for the liberal arts even when it attracts both students and major financial gifts. The tragedy of the contemporary academy is that even when traditional liberal learning clearly wins with students and donors, it loses with those in power.

For those who do care to see liberal learning thrive on our campuses, the work my colleagues and I did at Tulsa should be a model. How did we do it? We created an intentional community where our students lived in the same dorm and studied the same texts. We shared wisdom, virtue and friendship as our goals. When a university education is truly rooted in the liberal arts, it can cultivate the interior habits of freedom that young people need to live well. Material success alone cannot help a person who lacks the ability to form a clear, informed vision of what is true, good and beautiful. But this vision is something our students both want and need.

At Tulsa, we invited our students to enter “the great conversation” with some of the most influential thinkers of our inherited intellectual tradition. For their first two years they encountered a set curriculum of texts from Homer to Hannah Arendt. These texts were carefully chosen by an interdisciplinary faculty because they transcend their time and place in two senses: They influenced a broader tradition, and they had the potential to help our students reflect in a sustained way on what it means to be a good human being and citizen. Our seminars were led by faculty members who did not lecture or use secondary sources. Rather, the role of the faculty members was to foster and guide conversations among our students that allowed them to think through these questions for and among themselves.

That our students threw themselves into the task of reading and discussing the great works with one another should not shock. When we — students and teachers alike — share wisdom as a common goal, we will want to do the reading, to dispute one another, to exchange ideas and arguments, to propose amendments and to offer our personal insights. Liberal learning occurs in dialogue with those who object to us, who offer a different perspective or experience — who read the same book as we do in a completely different light.

At the Honors College, we taught our students that wisdom is a distant goal, and that we need to work on ourselves as we try to approach it. We need to cultivate what our college called “the virtues of liberal learning.” For example, we need to cultivate the humility to recognize that we have much to learn from the past and from one another. We need to cultivate a love of truth for its own sake and the courage to speak our minds and to follow the truth wherever it may lead us — even when it leads us into difficult waters where our disagreements are deep and unsettling.

When students realize their own humanity is at stake in their education, they are deeply invested in it. The problem with liberal education in today’s academy does not lie with our students. The real threat to liberal learning is from an administrative class that is content to offer students far less than their own humanity calls for — and deserves."

[via:
https://blog.ayjay.org/enemies-of-the-liberal-arts/ ]]]></description>
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    <title>How to be useless | Psyche Guides</title>
    <dc:date>2025-07-09T06:44:53+00:00</dc:date>
    <link>https://psyche.co/guides/how-to-wander-free-and-easy-through-life-by-being-useless</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Follow the Daoist way – reclaim your life and happiness by letting go of the need to produce, strive or serve a purpose"]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=QKubRtKguv4">
    <title>Vijay Iyer’s art of listening | Amplify with Lara Downes - YouTube</title>
    <dc:date>2025-05-28T14:12:08+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=QKubRtKguv4</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Lara Downes | May 28, 2025

Vijay Iyer’s mind is a little bit terrifying. A MacArthur-certified “genius,” he earned degrees in mathematics and physics from Yale and Berkeley before committing to a career as a pianist and composer. His STEM background profoundly informs his music-making, from using the sequence of Fibonacci numbers to structure his work, to applying theories of embodied and situated cognition in his study of the music of the African diaspora. The New York Times has called Iyer a "social conscience, multimedia collaborator, system builder, rhapsodist, historical thinker and multicultural gateway."

But when I sat down with Vijay for this conversation at the Big Ears Festival in Knoxville, Tenn., (where we each performed during a weekend of music representing a breathtaking array of traditions and aesthetics), I wasn’t really focused on the intimidating power of his remarkable mind. Instead, I was acutely aware of the heart and soul in music — its capacity to create understanding and communication. At Big Ears, you can make your way from a traditional bluegrass set to an Indian jalatharangam performance, traversing continents, cultures and centuries as you cross the street between two venues.

So Vijay and I talked about listening. The alertness of listening in the creative states of improvising, composing and collaborating with other musicians. The importance of listening to your history and lineage, and the agility of listening to the present tense of the world around you. The ability to listen across borders of geography and language, affirming the humanity and empathy that comes with it. In the end, it was Vijay who brought up an emotion that’s the antithesis of anything cerebral. “It feels like family,” he said. “To really hear everything that's happening in the music and also hear what a person is saying and hear what they have to offer as a human being. It's really this deep love that is at the heart of it.”"]]></description>
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<item rdf:about="https://psyche.co/ideas/we-can-live-well-even-though-we-dont-have-a-higher-purpose">
    <title>We can live well, even though we don’t have a higher purpose | Psyche Ideas</title>
    <dc:date>2025-05-15T16:38:15+00:00</dc:date>
    <link>https://psyche.co/ideas/we-can-live-well-even-though-we-dont-have-a-higher-purpose</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The novelist and poet Ursula K Le Guin shows we can reject nihilism and naive optimism by practising our collective freedom"

...

"In her fiction and theory, Le Guin rejects both nihilism and optimism on the grounds that both defer to a ‘higher purpose’. For her, living without a higher purpose means assuming a few things:

1. There is no deity or force in the Universe with a specific plan for our life.

2. How society is currently organised is not inevitable; the hierarchies we are born into can be changed.

3. We have no specific biological nature that has preprogrammed what it is to be human.

4. The people who raised us and the things we’ve been subjected to do not dictate our life’s path.

Le Guin offers a way to choose, act and do without aiming for control. Her work is a model for responding to existentially demanding conditions. She thinks we should not give up on responsibility, even as we jettison the idea that our personal actions control the fate of the world.

We should take seriously how bad things are, and tell the truth about the limits of our personal power. And then we should ask, as one character in her monumental book Always Coming Home (1985) does: ‘How shall a human being live well, then?’ Given this situation and these limitations, what should we do with our life? If we follow Le Guin, we too start to ask how a human being should live well."

...

"For Le Guin, there is something wrong with attempting to step outside the world as though we were not part of it. Thinking that our human purpose on this Earth is to do things, change things, and run things requires this sense of separation, but also involves the posture towards the world that we should have mastery of it."

...

"So what happens when we come to understand that no personal power, capacity or choosing will get us out of the plunge toward water wars, species eradication and neofeudal warlords driving souped-up cars across the desert? Or, in a less dystopian mode, what happens when we come to believe that there is no way that any of us personally can control the immense complexity we confront, and that this is actually a beautiful thing, because we realise that we are just one evanescent part of the humming, buzzing world?

For Le Guin, we find a different source of purpose. Because we are a social species, our strength lies in collectivity, in being part of a whole, in exercising a human capacity to collectively shape our shared world. The way out of despair lies not in optimism without foundation, and not in divesting ourselves of the responsibility of choosing to act. Perceiving that things are very bad and doing something that might change the world anyhow comes out of our being both the grass and the wind, taking our purpose and our power from being part of this world.

It could induce despair to give up the idea that we humans come into the world with a preset reason for living or a blueprint for how to make meaning with our lives. Taking this orientation means that there is no reason to live other than the reasons we give ourselves; we have only self-generated purposes to pursue. Instead of evoking despair, I find this idea quite beautiful. While existentially demanding, it is also ethically and politically satisfying to have no fate but what we make. We have no higher purpose. But we do have many ground-level, basic, human-scale, situated, soft, sweet, lower purposes. Indeed, the ordinary purposes that make up our lives are very much worth making our life’s work. There’s nothing better that we could possibly do than attempt to live well, on this good Earth, together.

If we have no higher purpose in the sense of a preset destiny or fate, there is no higher purpose for our lives than practising collective freedom – making meaning from the middle of what we’ve been flung into, in all its mess."]]></description>
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<item rdf:about="https://koozarch.com/interviews/near-and-far-researching-intersections-of-site-story-and-space">
    <title>Near and Far: researching intersections of site, story, and space – KoozArch</title>
    <dc:date>2025-04-28T05:33:08+00:00</dc:date>
    <link>https://koozarch.com/interviews/near-and-far-researching-intersections-of-site-story-and-space</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Following the fellows of the Nieuwe Instituut’s longstanding programme, we catch up with three former Research Fellows whose experiences share common threads of collaboration, purpose and patience."

...

"Following the fellows of the Nieuwe Instituut’s longstanding programme, we catch up with researchers Luna BuGhanem, Daniel Frota de Abreu and Robin Hartanto, whose experiences — studying community construction within the Lebanese diaspora, Dutch colonialism in Indonesia, and expansionary land politics in the Netherlands — share common threads of collaboration, purpose and patience."]]></description>
<dc:subject>nieuweinstituut site place collaboration purpose patience pedagogy lunabughanem danielfrotadeabreu robinhartanto koozarch community</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:26955f2dfeba/</dc:identifier>
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</item>
<item rdf:about="https://www.combinationsmag.com/towards-a-planetary-theology/">
    <title>Towards a Planetary Theology</title>
    <dc:date>2025-03-31T06:47:56+00:00</dc:date>
    <link>https://www.combinationsmag.com/towards-a-planetary-theology/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Every political innovation requires, first of all, a corresponding transformation in the cosmos. To remake globalization from a gangster racket into a genuine political society, we must recognize theology’s foundational role in shaping political order."]]></description>
<dc:subject>2024 theology politics globalization policy liberalism west christianity enlightenment coldwar us russia ussr sovietunion china ranadasgupta viktororbán god corruption authority oldbelievers philosophy purpose economics industrialization modernity communism progress faith radicalism process finance sezs society progressive progressivism institutions states state technology leadership masculinity gretathunberg nature history consipracy benjaminnetanyahu nationalism ethnonationalism theocracy vladimirputin india israel sayyidqutb blasphemy militarism freedom equality innocence culture ottomanempire tehologians humans humanism human cybernetics giuseppemazzini jawaharlalnehru internationalism corporations corporatism capitalism preservation religion cosmology divinity puritans sez</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:bb15f21d3ad9/</dc:identifier>
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</item>
<item rdf:about="https://jacksondahl.com/dialectic/cwandt">
    <title>12. Che-Wei Wang &amp; Taylor Levy (CW&amp;T) - Iterating Together with Time - Jackson Dahl</title>
    <dc:date>2025-03-29T02:23:34+00:00</dc:date>
    <link>https://jacksondahl.com/dialectic/cwandt</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Che-Wei Wang and Taylor Levy are the founders of CW&T (Website, Instagram, X, TikTok), a Brooklyn-based studio creating products that exist somewhere between art, design, and engineering.

The husband-and-wife team met at NYU ITP and shares a background across industrial design, architecture, computer science, film, including time at Pratt Institute and MIT. They won the 2022 Cooper Hewitt National Design Award for Product Design. They design and manufacture everyday objects including clocks, pens, tools, and other strange objects that challenge our relationship with time, attention, and materiality. Their most recognizable products include the Pen Type-A,Pen Type-C (my favorite), Time Since Launch (a one-time-use, 100-year timekeeper), and Solid State Watch, a remix of the classic Casio F-91W.

Our conversation explores their fascination with time, their commitment to creating heirloom-quality objects in a disposable world, and how they've built a sustainable creative practice on their own terms. We discuss their prototyping-centered approach, the tension between digital and physical creation, and how they navigate collaboration as partners in life and work.

Throughout, Che-Wei and Taylor reveal a philosophy that treats making as its own reward—they create what fascinates them first, trusting that others will connect with their vision. In a world increasingly dominated by disposable products and digital experiences, CW&T offers a refreshing counterpoint: a workshop where physical objects are thoughtfully conceived, meticulously crafted, and built to accompany us through life's journeys. Their work invites us to reconsider our relationship with the objects we use daily and the passage of time itself, offering a refreshing counterpoint to our increasingly digital, ephemeral world.

Full transcript with all links and references.

Timestamps

(00:00): Time: a pattern across CW&T’s careers
(11:21): Time Since Launch: the idea of counting up instead of down, and creating personal epochs
(14:11): "Good design is long-lasting,” Durability of Electric Objects
(19:31): Balancing art, product, and design: CW&T's approach to creating strange (but useful) things
(23:51): First Word vs. Last Word Art: Michael Naimark's essay on innovation
(28:01): Death by consensus: Why Che-Wei left architecture, and the joy of creative collaboration
(32:52): Inspiration, Theory, and Self-Evidence
(38:40): Tools: iPhone world, what makes a great tool, and design that optimizes for joy
(44:21): The Hi-Tec-C pen cartridge and remixing what has come before
(48:01): Making physical objects: a case for prototyping and against rendering
(55:41): CW&T’s beloved products
(53:27): ITP, Electrified Objects, Software in Objects
(56:49): Dream Stem: Generative design, openness to new tools, AI's impact on the creative process, and intuition
(01:07:11): The value of friction, and what's lost and gained in the pursuit of efficiency
(01:09:46): CW&T the brand, contemplating CW&T's legacy and purpose
(01:15:24): Kickstarter, owning your audience, and what it would look like to start today
(01:19:35): Partners in life and work, the tension between merging identities and maintaining individuality
(01:25:02): Growth, explore vs. exploit, and learning, dream collaborators, and more resources
(1:33:56): Lighting round: great teachers, New York City focus & serendipity, creative inspirations, CW&T book, nature and green things, morphology and architecture, “form and force,” a gift for children or grandchildren, what to hang onto,
(01:52:07): Timelessness"

[also here:
https://www.youtube.com/watch?v=zEtWP1X-HNc
https://podcasts.apple.com/us/podcast/12-che-wei-wang-taylor-levy-cw-t-iterating-together-with-time/id1780282402?i=1000700540379
https://open.spotify.com/episode/4matdJ4VqtVACD4XhV8IzL ]]]></description>
<dc:subject>cw&amp;t che-weiwang taylorlevy 2025 design time jacksondahl howwework friction engineering nyuitp objects growth prototyping kickstarter process intuition efficiency legacy purpose audience learning howwelearn timelessness</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=y03qOqL0CuY">
    <title>COMMUNIA 02: Educació i (falsa) innovació - Amb Marta Venceslao i Jordi Solé | CGT EN RED - YouTube</title>
    <dc:date>2025-03-21T19:11:47+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=y03qOqL0CuY</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Al segon episodi del Communia, el programa d'entrevistes de CGT Catalunya a La Veïnal, entrevistem als professors Jordi Solé i Marta Venceslao, experts en l'àmbit educatiu. Parlem d'innovació educativa, de l'estat de l'escola pública i de noves pedagogies."
]]></description>
<dc:subject>martavenceslao jordisolé 2025 education paulofreire modernschools ferrerschools franciscoferrer schools schooling pedagogy howweteach teaching catalonia cataluña brazil brasil history barcelonia worldbank politics radicalism anarchism anarchy alternative privatization democracy neoliberalism pilarcarrera eduardoluque spectacle class inequality society socialreproduction capitalism economics domination alienation obedience liberation freedom power control indoctrination labor work literacy criticalthinking learning howwelearn unesco competencies universities colleges academia highered highereducation assessment hannaharendt children adolescence youth resistance emergentcurriculum publicschools emergent elitism authoritarianism authority libraries conversation technology collectivism progressivism progressive johndewey responsibility participation participatory edutainment maríazambrano culture teachers screens digital neuroscience psychology screentime simoneweil attention edtech memorization repetiti</dc:subject>
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<item rdf:about="https://joshbrake.substack.com/p/mens-sine-manus">
    <title>Mens Sine Manus - by Josh Brake</title>
    <dc:date>2025-03-14T09:43:15+00:00</dc:date>
    <link>https://joshbrake.substack.com/p/mens-sine-manus</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Why AGI can't deliver on its promises"

...

"Instead of the pat answers and overconfident responses that we’ve grown accustomed to seeing from LLMs, we’ll need true humility. We’ll need to recognize what we know and what we don’t and develop the wisdom to know how best to move forward in the presence of many unknowns.

This is where Sacasas illuminates a path forward. What we’ll need more than any particular set of answers is a robust list of questions. Questions that can guide us with wisdom. Questions like:

- What does it mean to be human?

- Do humans possess intrinsic moral worth irrespective of any economic value?

- What is the purpose of life?

- What is the purpose of work?

- What does it mean for us to be embodied creatures?

- How ought we treat our fellow humans?

- What does it mean to flourish?

- What are our guiding values?

The road ahead may be full of unknowns, but I can tell you one thing. AGI won’t deliver on its promise. No matter how much it increases our efficiency or boosts our productivity, it won’t satisfy the deepest longings of our souls. What it means to be human is about more than just material abundance. Life is about more than creating more with less or freeing ourselves from needing to work to sustain ourselves.

What Sabbath and the Imago Dei Can Teach Us About AI

Many concepts from the Judeo-Christian worldview are beautiful to me, but two of the most beautiful are the ideas of Sabbath and the Imago Dei. Both of these provide powerful answers to some of our fundamental questions about AI.

The Imago Dei means that as humans, we are made in the image of God. In some mysterious way, we are all stamped with characteristics that make us intrinsically valuable, possessing value to the creator of the universe simply because we are his creation. It means that we are loved by him and designed to rest in him. That the value of our life is simply because we are, not because we do.

There is perhaps no better reminder of that truth than the concept of Sabbath. In the story of creation, as poetically recounted in Genesis, God creates the world and then rests. What he is showing us is the goodness of rest. Although in his infinitude, he didn’t need to rest, he knew we would. And so, he reminded us of our dependence on him, a dependence that like any dependence is a limitation, but which in an upside-down way, is the only path to true freedom.

In the Jewish tradition, the Sabbath was the seventh day of the week, bringing a close to the busyness of six days of work and toil. As Christians, we celebrate Sabbath not as the seventh, but as the first and the eighth day of the week. We celebrate it as the first day of the week because Jesus was raised to life on a Sunday. On the eighth day, we are reminded of the blessing of rest.

The practice of Sabbath forces us to confront our own limits. Ironically, this is a gift that the power of technology, and even of AGI, can give us also. Technology reminds us each and every day that we are frail and fallen creatures. That we have weaknesses and are not infinitely powerful, wise, or good. That we need rest.

The great promise and deception of superpowered AI systems is one and the same: rest. AI in its various forms offers to free us from toil. To give us a life of ease and abundance. But it will not deliver on this promise. If we choose to give ourselves over to it, we will find ourselves enslaved by it.

The deepest longing of our hearts is not for material abundance but for rest. There is only one place where can truly find it."

...

"Last week Zvi Mowshowitz wrote a piece about school that’s well worth your time. It was a particularly interesting read for me through the lens of my own experience as a homeschooler and now making decisions about how to educate my own kids.

Following up on the conversation about AI’s impact on expertise, Logan Thorneloe argues that you should never let AI debug for you. The core of his argument is that tedious is not the same as bad. This applies to many other contexts as well.

<blockquote>Replacing all tedious software engineering tasks with AI is a problem. Just because a task is tedious doesn’t mean it’s bad. In software engineering, the tedious tasks are often the ones we learn the most from. The tedium can be a struggle, but it’s the effort required on these tasks that helps us improve.</blockquote>

Lastly, one of my own from the archives. This one is from October of 2023, thinking out loud about how I’d respond to Marc Andreessen’s Techno-optimist manifesto. Lots of the same threads I pull on in this piece about the questions we should be asking."]]></description>
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<item rdf:about="https://teasmith.au/to-the-people-who-love-what-they-do/">
    <title>To the people who “love what they do”. - Téa Smith</title>
    <dc:date>2024-12-08T22:23:40+00:00</dc:date>
    <link>https://teasmith.au/to-the-people-who-love-what-they-do/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["LinkedIn is my favourite social network. No, I’m not kidding. Even though I hang out mostly on Twitter, LinkedIn has a special place in my heart. It is not like other social networks.

Twitter is full of stupid, loud, entitled, angry and entitled Millennials who are mad at Boomers. Facebook is full of stupid, loud, angry and entitled Boomers who are mad at Millennials. LinkedIn has both: stupid and angry Boomers and Millennials who, whilst yelling at each other on Twitter and Facebook, are also on LinkedIn, where they’re all forced to behave, because they have to co-exist in meat space. With sexy results.

[Homer Simpson GIF: "with sexy results."]

Gen X, all but forgotten, just hang and laugh at the stupid, angry chaos, because we hate both Millennials and Boomers and see that they’re ultimately the same agents and defenders of the status quo and are only in a fight to the death to run it. (Gen Z are off doing fuck knows, but entertain Gen X with their zero fucks).

Where other social platforms have a slight glimmer of sympathy, and pay lip service to, the working class and the disadvantaged, LinkedIn’s mission is clear: you are capital’s bitch, and if you want to eat, you’ve gotta play along. It’s… refreshingly honest.

Every day on LinkedIn, you see a rich kid who is winning awards for their “achievements” for doing the bare minimum. Hustle-bros who scam people, live with their parents, and call it “merit”. Woke Billionaires telling us that they really do super care about inequality, because look at my beard and jeans, not my actions. And definitely don’t look under the hood of my business. Look over there.

Don’t forget that you, too, can make a difference like me, if you just slept a bit less and just decided to be less poor, more male, and went to an Ivy League University and stopped being so negative. Poor people are so negative all the time. Why are you complaining so much? Don’t you know I’m a Forbes 30 Under 30 winner and why haven’t you looked at my jeans?

LinkedIn is capitalism’s most brazen bullshit, in all its glory, on tap. I love it. Everyone mostly existing in a structure that none of us want, but all of us perpetuate, because it’s just …easier. Ironically, LinkedIn is more human than any other platform, and culminates in a fascinating phenomenon that I call “capitalist cope”: thinking you can capitalism your way out of problems that are caused by capitalism by simply ignoring it.

LinkedIn is like jumping out of a plane, face first and then asking gravity to maybe be a little less negative as it pulls you toward the ground at 100 miles an hour. It’s funny. And delusional.

LinkedIn is a 24/7 capitalist cope machine, mask off, for all to see, and Human Resources professionals, brand managers and venture capitalists are here to run interference on the off chance you might look at all of it, contrast with your ever-increasing cost of living, lack of power and sleep deprivation and say “yeah, what a load of shit”, and start demanding a slightly fairer deal. Duh, it’s a free market. Don’t you understand basic economics? Like… supply and demand?

[GIF of Amy Poehler saying "Is this the mansplaining part of the evening?"]

[Capition: "Fellas, feel free to argue with me, but as a socialist, I own my own labour within a free market, which means, for me to engage, you can pay me or commission a piece of writing. Free market where you pay me for my labour on my terms. Capiche?"]

Without getting too boring and engaging in dumb quibbles (and so we can just move on so I get to my actual point) “Capitalism” is simply an approach to a free market, not the free market. In both socialism and capitalism, you still have a market, but they function differently, and prioritise different things. You still exchange goods and services and have money and iPhones and food and colourful clothes that aren’t hessian sacks. Socialists (well, the ones who know what they’re talking about and aren’t annoying), simply use “capitalism” to describe laissez-faire economics.

Socialism simply suggests that maybe capitalists have a slightly (cough) utopian view of human nature and history, and unregulated markets have had a tendency to concentrate wealth in the hands of a few. And, perhaps people are more than just units of production on par with dirt, water and wood.

Under capitalism, society orients towards profit, and because it tends to accumulate, we ultimately end up serving the interests of those who accumulate the most capital (because we all have to survive). So, ultimately we design a society that encourages exploitation. Capitalism, *drum roll* prioritises capital over social. You know, people-are-human-beings-not-robots, and tend to have a breaking point and heads of the wealthy tend to spontaneously fall off every hundred years or so if you keep treating everyone like shit.

Capitalism and socialism are in direct conflict with each other, because each system prioritises one class’ interests over the other and those interests don’t align. So, ultimately we either function to serve the 1% or we function to serve everybody. Get it? Can we move on past first year Pol Sci? I’m bored.

Which is why I find it really odd when I see otherwise-good people who work in Human Resources, or Brand Marketing, or their adjacent peers, posting on LinkedIn how they “love what they do”. I understand that there is a widespread fundamental misunderstanding of what capitalism is, does, how it behaves and how it always ends badly when you look at historical trends. I know that people simply don’t think about it. Mostly because socialists tend to be really fucking annoying. But… think about it now for a sec. Go on.

What is the real role/function of what you do?

When you say you “love” what you do, what does that mean? Do you ever think about the bigger picture? I get it… the small wins are good in a shitty world. But what makes it shitty? You like hanging with people and helping them. So do I. So why not do that for everyone? I also completely understand that you’ve gotta eat and pay your bills somehow, and you’re just trying to get by. But an awful lot of people seem to “love” what they do, when their job’s very function is something they should at least feel a little shame over.

I get it. I worked in marketing and thought I could nibble at the edges of this stuff for two decades. I tolerated it. But I never loved it. I saw it as necessary to live, until eventually I could no longer reconcile that I was contributing to an industry that was doing harm. I never “loved” what I did. I was ashamed of it, and even today, any job that I may take, I see as a concession based on my need to survive.

I used to joke that if I were more attractive I’d choose sex work over marketing, because at least that is an honest transaction …and you get to charge more for being fucked in the arse.

But, moving on.

You are allowed to see jobs as necessary, without “loving what you do”, or lying to yourself and others. It’s okay to admit that you need a job for money and would rather have time to write or paint. Geez. At least charge more for anal.

What is your real function here?

Zoom out.

For example, HR’s entire premise is built on the idea that people are resources to be extracted for profit by corporations, and are a “problem” to be “managed” if they step out of line. HR’s job is to extract as much labour from that “resource” as possible. Human beings are no different to the ground, air and water, and we all know how much corporations respect natural resources.

Just think about your role in it and what your primary function is. For one second. You don’t have to don a Che Guevara t-shirt and wear a beret and write slam poetry. I promise. Just think for a sec.

You “love what you do”?! Why? How?

HR’s function is to facilitate an egregious imbalance of power, whilst providing the illusion that the “resource” has a say in it. Those who are especially good at it make an employee think their exploitation is their own idea. You know, win-win.

Try saying no, or challenge this in any way and see how friendly HR is then. Try telling them that the way people are treated when applying for jobs is disrespectful, dehumanising and not at all okay for anyone who claims to be in the people business. Try telling them that the fact they say they love what they do when they know this is the stuff they do to people, actually makes them a terrible human being.

Try telling Human Resources that they are a salve, and actually run interference for an abusive, exploitative and dehumanising system. Point out that they call people Human Fucking Resources.

Watch them scurry, or shift in their seat, or deflect and call people like me negative, for asking for just one second to consider that maybe their ‘brand values’ are a little bit bullshit. Try seeing through the Woke veneers or corporate jargon and ESG platitudes. Try saying no to RUOK? Day or Pride Month because your employer has no legal right to ask about your private life and they know it. They’re friendly. They’re family. They care. They just want to accommodate you.

It’s definitely not bonded labour, because that would be bad and only bad guys force people to do labour in exchange for little to no pay to pay their debts. You are free to leave at any time. It’s not as if you will starve if you say no to it or anything.

Free market. Choice. Team Player. RUOK?

Unfortunately, modern government’s function is to (ideally) protect people from the excesses of this, and mostly to ensure people don’t get angry and start doing the numbers or reading the fine print and start getting ideas about changing things. The government’s job is to mediate between the interests of the wealthy and the natural and human resources the wealthy totally earned through hard work, like the air, water, earth and people in it. They earned it. Why would they pay taxes? Taxes are for socialists who hate the free market and don’t understand basic economics like supply and demand, you see.

Of course, governments also end up stuck with their own HR Departments, because we are now in a situation where corporations have claimed everyone’s resources, and therefore governments are starved out from tax avoidance, corporate lawyers and privately-owned public goods.

Government staff also have rent to pay and fast fashion to buy, and we all know that austerity is the only acceptable way to run a society. So, don’t go getting ideas, like that if we made it so people didn’t starve for not signing a predatory contract where they rented themselves out in exchange for shelter, food and water that is owned by a handful of people (which is definitely not slavery, that would be bad), HR would have far less power over the “resources” and unable to extract as much labour. We can’t have that.

Marketing (and by extension Media)’s function is to make inelastic goods and services out of elastic ones, and emotionally manipulate us to sell things at a higher price and therefore a higher margin. If they’re really super extra good at this, they can put a B badge on it like Nespresso, or make suffragette M&Ms.

The Media’s job is to tell you it is all fine that we’re in a cycle of indentured servitude of being harvested for profit, treated not as human beings but as ingredients in a rainbow cake on RUOK Day. Ignore the wars. What are you, a Russian bot?

I suppose I can understand why people don’t think too deeply about it. It’s painful to think you might be hurting people, unless, of course, you’re a psychopath. And I know that most people are just trying to get by. But this is why I want you to at least consider before you say you “love what you do”. Do you really? Do you really love this? Why?

I don’t. I hate that I am stuck here. I hate that I am surrounded by people who are part of a system that benefits so few, and hurts so many, and they have to find a way to love it. I understand that it feels overwhelming, but as much as we try to quibble over economic theory, and semantics and engage in a massive capitalism cope, it really is as simple as “do you prioritise people over profit?”.

Thinking too deeply about why you do what you do and who we are serving, and owning it, requires us to take stock and look at ourselves honestly. That can be really difficult, especially when the system just feels so large and the solutions are inconvenient.

But, if there’s one thing I hope it’s that people can at least be more conscious about it, and not be deceived by a system that makes all of this seem like our own idea. And for those who reject what I am saying here, I want you to examine what your priorities truly are, and to stop saying that you love people, or that you are in the “people business”. The line between bonded labour and trafficking and how capitalism functions at its core is simply a matter of semantics and branding, at the end of the day. Some are just better at lying to themselves than others.

It’s easier to pretend, or theorise, or quibble, or rationalise with ideological semantics than it is to look at who, ultimately, we are serving, why we are serving them (and yes, survival is a valid reason, up to a point), what our real values are, and how we might change the system that has been built from the ground up to benefit those who can rationalise putting profit over people.

I actually love people, which is why I am saying this. And I put my money where my mouth is. Zoom out."

[via:
https://x.com/Tyler_A_Harper/status/1865566223817179308

"Wrote about this a while back: a core function of elite higher education is to acculturate future elites into the belief that you can simultaneously be a Good Person With Good Liberal Opinions and also work in predatory industries that ruin other peoples lives and/or the country." (with a screenshot of the two-paragraph passage just above)

in response to
https://x.com/LolOverruled/status/1865281915390939228

"Some just finding out that a lot of other people do actually believe that doing certain jobs, even white collar ones, can make you a bad person"

where the author of this bookmarked essay responded with:
https://x.com/tealou/status/1865607208203067580

"haha I wrote this a few years back https://teasmith.au/to-the-people-who-love-what-they-do/ "]]]></description>
<dc:subject>teasmith 2023 socialmedia linkedin twitter capitalism socialism work labor markets human humans class humanresources marketing purpose freemarket freemarkets corporatism corporations inequality</dc:subject>
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    <title>The Politics of Cultural Despair - The Chris Hedges Report</title>
    <dc:date>2024-11-06T18:47:37+00:00</dc:date>
    <link>https://chrishedges.substack.com/p/the-politics-of-cultural-despair</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In the end, the election was about despair. Despair over futures that evaporated with deindustrialization. Despair over the loss of 30 million jobs in mass layoffs. Despair over austerity programs and the funneling of wealth upwards into the hands of rapacious oligarchs. Despair over a liberal class that refuses to acknowledge the suffering it orchestrated under neoliberalism or embrace New Deal type programs that will ameliorate this suffering. Despair over the futile, endless wars, as well as the genocide in Gaza, where generals and politicians are never held accountable. Despair over a democratic system that has been seized by corporate and oligarchic power. 

This despair has been played out on the bodies of the disenfranchised through opioid and alcoholism addictions, gambling, mass shootings, suicides — especially among middle-aged white males — morbid obesity and the investment of our emotional and intellectual life in tawdry spectacles and the allure of magical thinking, from the absurd promises of the Christian right to the Oprah-like belief that reality is never an impediment to our desires. These are the pathologies of a deeply diseased culture, what Friedrich Nietzsche calls an aggressive despiritualized nihilism.

Donald Trump is a symptom of our diseased society. He is not its cause. He is what is vomited up out of decay. He expresses a childish yearning to be an omnipotent god. This yearning resonates with Americans who feel they have been treated like human refuse. But the impossibility of being a god, as Ernest Becker writes, leads to its dark alternative -- destroying like a god. This self-immolation is what comes next. 

Kamala Harris and the Democratic Party, along with the establishment wing of the Republican Party, which allied itself with Harris, live in their own non-reality-based belief system. Harris, who was anointed by party elites and never received a single primary vote, proudly trumpeted her endorsement by Dick Cheney, a politician who left office with a 13 percent approval rating. The smug, self-righteous “moral” crusade against Trump stokes the national reality television show that has replaced journalism and politics. It reduces a social, economic and political crisis to the personality of Trump. It refuses to confront and name the corporate forces responsible for our failed democracy. It allows Democratic politicians to blithely ignore their base -  77 percent of Democrats and 62 percent of independents support an arms embargo against Israel. The open collusion with corporate oppression and refusal to heed the desires and needs of the electorate neuters the press and Trump  critics. These corporate puppets stand for nothing, other than their own advancement. The lies they tell to working men and women, especially with programs such as the North American Free Trade Agreement (NAFTA), do far more damage than any of the lies uttered by Trump.

Oswald Spengler in “The Decline of the West” predicted that, as Western democracies calcified and died, a class of “monied thugs,” people such as Trump, would replace the traditional political elites. Democracy would become a sham. Hatred would be fostered and fed to the masses to encourage them to tear themselves apart.

The American dream has become an American nightmare.

The social bonds, including jobs that gave working Americans a sense of purpose and stability, that gave them meaning and hope, have been sundered. The stagnation of tens of millions of lives, the realization that it will not be better for their children, the predatory nature of our institutions, including education, health care and prisons, have engendered, along with despair, feelings of powerlessness and humiliation. It has bred loneliness, frustration, anger and a sense of worthlessness.

“When life is not worth living, everything becomes a pretext for ridding ourselves of it … ,” Émile Durkheim wrote. “There is a collective mood, as there is an individual mood, that inclines nations to sadness. … For individuals are too closely involved in the life of society for it to be sick without their being affected. Its suffering inevitably becomes theirs.”

Decayed societies, where a population is stripped of political, social and economic power, instinctively reach out for cult leaders. I watched this during the breakup of the former Yugoslavia. The cult leader promises a return to a mythical golden age and vows, as Trump does, to crush the forces embodied in demonized groups and individuals that are blamed for their misery. The more outrageous cult leaders become, the more cult leaders flout law and social conventions, the more they gain in popularity. Cult leaders are immune to the norms of established society. This is their appeal. Cult leaders seek total power. Those who follow them grant them this power in the desperate hope that the cult leaders will save them.

All cults are personality cults. Cult leaders are narcissists. They demand obsequious fawning and total obedience. They prize loyalty above competence. They wield absolute control. They do not tolerate criticism. They are deeply insecure, a trait they attempt to cover up with bombastic grandiosity. They are amoral and emotionally and physically abusive. They see those around them as objects to be manipulated for their own empowerment, enjoyment and often sadistic entertainment. All those outside the cult are branded as forces of evil, prompting an epic battle whose natural expression is violence.

We will not convince those who have surrendered their agency to a cult leader and embraced magical thinking through rational argument. We will not coerce them into submission. We will not find salvation for them or ourselves by supporting the Democratic Party. Whole segments of American society are now bent on self-immolation. They despise this world and what it has done to them. Their personal and political behavior is willfully suicidal. They seek to destroy, even if destruction leads to violence and death. They are no longer sustained by the comforting illusion of human progress, losing the only antidote to nihilism.

Pope John Paul II in 1981 issued an encyclical titled “Laborem exercens,” or “Through Work.” [https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_14091981_laborem-exercens.html ] He attacked the idea, fundamental to capitalism, that work was merely an exchange of money for labor. Work, he wrote, should not be reduced to the commodification of human beings through wages. Workers were not impersonal instruments to be manipulated like inanimate objects to increase profit. Work was essential to human dignity and self-fulfillment. It gave us a sense of empowerment and identity. It allowed us to build a relationship with society in which we could feel we contributed to social harmony and social cohesion, a relationship in which we had purpose.

The pope castigated unemployment, underemployment, inadequate wages, automation and a lack of job security as violations of human dignity. These conditions, he wrote, were forces that negated self-esteem, personal satisfaction, responsibility and creativity. The exaltation of the machine, he warned, reduced human beings to the status of slaves. He called for full employment, a minimum wage large enough to support a family, the right of a parent to stay home with children, and jobs and a living wage for the disabled. He advocated, in order to sustain strong families, universal health insurance, pensions, accident insurance and work schedules that permitted free time and vacations. He wrote that all workers should have the right to form unions with the ability to strike.

We must invest our energy into organizing mass movements to overthrow the corporate state through sustained acts of mass civil disobedience. This includes the most powerful weapon we possess – the strike. By turning our ire on the corporate state, we name the true sources of power and abuse. We expose the absurdity of blaming our demise on demonized groups such as undocumented workers, Muslims or Blacks. We give people an alternative to a corporate-indentured Democratic Party that cannot be rehabilitated. We make possible the restoration of an open society, one that serves the common good rather than corporate profit. We must demand nothing less than full employment, guaranteed minimum incomes, universal health insurance, free education at all levels, robust protection of the natural world and an end to militarism and imperialism. We must create the possibility for a life of dignity, purpose and self-esteem. If we do not, it will ensure a Christianized fascism and ultimately, with the accelerating ecocide, our obliteration."]]></description>
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    <dc:date>2024-11-06T18:38:33+00:00</dc:date>
    <link>https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_14091981_laborem-exercens.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[referenced by Chris Hedges here:
https://chrishedges.substack.com/p/the-politics-of-cultural-despair ]]]></description>
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    <link>https://joannechocolat.tumblr.com/post/125338294886/on-amateurs-and-why-i-love-them</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Following the unexpected global response to my #TenThingsNotToSayToAWriter hashtag yesterday, I found myself involved in an equally interesting debate about what constitutes being a writer, and who exactly should be allowed to refer to themselves as such. The massive response to my hashtag suggests that there are many, many writers out there. Not all of them are published; not all of them want to be published. Some of them asked me if it was okay to think of themselves as writers if they’d never been published. Somebody even came to me and complained that I was encouraging amateur writers in delusions of grandeur.

              This got me thinking about what it means to be a writer, and more specifically, what it means to be an amateur writer, as opposed to a professional. This was what I concluded.

              If you write, then you are a writer. Some people need to give themselves permission to do the things they secretly want to do. There’s only one real difference between a writer and a non-writer. A writer writes. So first of all; write.

              However, there’s a difference between coming out to yourself as a writer, and declaring it to the rest of the world. You may enjoy amateur dramatics, but you probably wouldn’t go to a showbiz party and tell people you’re an actress. You may be good at baking, and yet you wouldn’t claim to be a baker. So, how do you describe yourself if you’re not a professional?

              I think it’s really time we reclaimed the much-maligned word “amateur.” It’s a French word, meaning “a lover of”, and for years it was worn as a badge of pride. Until recently, amateur sportsmen had a far greater status than professionals. Why? Because they had a choice. They were independent; free to indulge their passion for sport without having to answer to anyone.

              Amateur status is not a comment on the quality of the work, or the effort that goes into it. Some amateurs are at least as talented and hard-working as professionals, if not more so.  And in writing, as in sport, every professional starts off by being an amateur.

              Basically, amateurs work for love; professionals work for money. And yes, some professionals love their job. But amateurs are willing to give up their time and to devote their energies freely to doing the thing they love the most. Amateurs work on passion alone, without having to make any concessions to the needs of bosses or the market. Amateurs have no timetable; they are not bound by rules or financial constraints. To be an amateur is to enjoy the art, or sport, or pastime, in its purest form, without any outside interference.

              In fact, in some ways, to be a professional is less rewarding than retaining amateur status. It means having to give up independence, to give in to market forces, to submit to direction from others – even when you think those people don’t have your best interests at heart. It means accepting the fact that, to the people for whom you work, you will be a commodity, making money for the company, sometimes at the cost of pursuing your own ideas. You will no longer be free to write whatever you like, regardless of its marketability. Your work – your passion - will be at the mercy of bean-counters and market researchers.

              It took me a long time to decide to give up my amateur status. I’d already had three books published by then, but although I’d been paid an advance for them, writing wasn’t my main source of income. At the time, I wasn’t sure if I ever wanted it to be. I think I was afraid of losing my independence and my joy in the work. Eventually, I took the step, and although I don’t regret it, I sometimes miss being able to do whatever I wanted to do, without answering to anyone.

              So, let’s hear it for the amateurs. Be proud of your independence, your passion and your creativity. Just because you’re not being paid doesn’t mean you’re any less smart, appreciated or talented. Any job can earn money. (Besides, even professional writers are generally poorly-paid.) But it’s a rare and precious thing to find work that satisfies heart and soul. So if you love it, do it. Your devotion to the work matters more than the pay-check. That’s what makes you a writer; not the money you have in the bank, or what you tell people at parties. Be proud of what you have achieved – whether it’s for public consumption or something intensely private - and rejoice in your amateur status. You may not be getting paid, but you have something the professionals don’t. Enjoy it; appreciate it; learn from it. And don’t let anyone tell you that just because you’re not getting paid, the job isn’t paying you rewards. It is. So do it for love, first and foremost. And if one day you end up also doing it for money, then fine. But never, never stop working for love. And never sneer at those who do."]]></description>
<dc:subject>amateurs professionals professionalization 2015 writing howwewrite joanneharris work passion love purpose labor creativity art amateurism</dc:subject>
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<item rdf:about="https://www.presidioknolls.org/news/news/2024/10/25/why-we-dont-use-letter-grades">
    <title>Beyond Letter Grades: PKS's Holistic Approach to Assessment — Presidio Knolls School</title>
    <dc:date>2024-10-29T00:05:30+00:00</dc:date>
    <link>https://www.presidioknolls.org/news/news/2024/10/25/why-we-dont-use-letter-grades</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Teachers in the PKS Middle School assess students frequently in a variety of ways, from 1:1 check ins, to rubrics, to tests and quizzes, to marginalia on their essays. We are a feedback rich program, and believe communicating clearly and directly with students about their work is the best way to help them grow. Some of the tools we use for assessment are standardized and used all around the world, others are program-specific and designed by our faculty.

One thing we never do is reduce feedback to a letter or number grade. Our commitment to eschew letter/number grades in favor of more nuanced forms of feedback is, in fact, a foundation of our approach to teaching and learning. And we are proud to be leading a broad movement [https://www.edutopia.org/article/will-letter-grades-survive ] of 21st century schools [https://mastery.org/mtc-member-schools/ ] approaching assessment from a researched-based, holistic perspective.

Why don’t we grade? 

First, grades are crude and opaque where feedback should be personalized, rich, actionable, and transparent. Teachers should have the skill and the time to explain clearly to students what they are doing well and what they need to improve. An “82” doesn’t do that. In fact, research shows [https://www.alfiekohn.org/article/case-grades/ ] that no matter the quality of feedback, if it is attached to a grade it is largely ignored. Students flip to the back of an essay to look at the grade and don’t read the comments, or see the number at the top of a math test and don’t analyze what they have mastered and what they must improve. Grades are reductive symbols and a shortcut around the hard work of responding individually to the work of each student, celebrating what they have achieved, and explaining to each student how his or her work can continue to progress and develop.

Second, we want a feedback system that encourages students to pursue academic rigor. Why attempt a difficult project if the result might be a B when you can do an easy project and get an A? Schools that grade see students making the rational choice to avoid academic rigor and pursue the “easy A.” Middle schoolers are like bloodhounds for hypocrisy, and they immediately sense it when a teacher or parent says, “challenge yourself!” while also saying, “keep your grades up.” Schools that do not grade can more honestly coach students to work at the edge of their stretch zone.

Third, we believe feedback should encourage a growth mindset, and grades irrevocably move students towards a fixed mindset. The “C” in 6th grade English becomes the story the child tells herself (“I’m a bad writer”). The “A” in science tells a student he needn’t strive for more (“my work is done”). When teachers do not grade and instead tell ALL students how to meet the next challenge, and do so without labels, there is no danger of a student settling on a fixed belief so early in their exploration of the world and of their cognitive development.

Fourth, grades introduce an authoritarian element into the classroom. In the Dewian tradition, we believe our work is to train our students to become engaged, effective, passionate citizens. It is the job of a citizen to think critically, to question authority, and to be suspicious of hierarchy. We believe the consequences of living the most formative years of your life in systems that normalizes hierarchy is a threat to democratic values. We will not participate in this paradigm. Our teachers are respected by students because of their humanity, their inspiring lessons, and their care, not because they have the power to reward and punish. 

Fifth, grades tend to encourage a misguided adjudication of assessment: “Why did I receive a B when I deserved a B+?” Students and parents sense the alchemy in any grading system, the inevitable arbitrary and capricious nature [https://www.greatschools.org/gk/articles/improving-grading-in-high-school/ ] of a grade. Teachers who are forced to grade must pour their most precious resource - time - into defending the indefensible. We want 100% of our teachers’ energies going into challenging each student, learning more about them, and engaging with them on a joyful journey. We do not want one moment wasted on questions of semantics.

Sixth, since grades communicate to students that some things matter and others don't, schools that grade end up with warped programs [https://www.edweek.org/teaching-learning/opinion-no-students-dont-need-grades/2018/01 ]. Math gets graded in most schools, communicating that math is important (which it is). But the way you treat your peers is not graded, communicating that whatever lip service is paid to this value, it isn’t very important. Students get it: you grade me on the things you actually want me to care about. At PKS, we actually care about student health, their moral development, their mindfulness, their ability to self-assess and choose to stretch themselves.

Seventh, there are metacognitive benefits for students when we do not coddle them by telling them exactly what to do and how to do it. At PKS, students are asked to name what they need to accomplish and receive 1:1 coaching to help them develop independent habits of passionate, creative work. We want our students to receive an assignment, head off to work, and return with gorgeous, unexpected results. Grades undermine [https://psycnet.apa.org/record/2000-05867-001 ] intrinsic motivation and self-regulation and are part of what has created an army of bright but timid graduates who need bosses to tell them exactly what to do and how to do it. PKS graduates will leap over this millennial malaise.

Finally, perhaps most importantly, we believe that grades distract from the joy of learning. Our classrooms are celebrations of creativity, of grit, of tinkering, of struggle, of offering complex responses to challenging cross-cultural problems. We want our learning community to be one in which passionate teachers challenge, support, and inspire their students. And we want our students striving to be their best selves unencumbered by fear of (shudder!) a “B.”

Selected Resources

Alli Klapp (2015) Does grading affect educational attainment? A longitudinal study, Assessment in Education: Principles, Policy & Practice, 22:3, 302-323, DOI: https://doi.org/10.1080/0969594X.2014.988121

Björn Högberg, Joakim Lindgren, Klara Johansson, Mattias Strandh & Solveig Petersen (2021) Consequences of school grading systems on adolescent health: evidence from a Swedish school reform, Journal of Education Policy, 36:1, 84-106, DOI: https://doi.org/10.1080/02680939.2019.1686540

Gardner, H. (1991). The unschooled mind: How children think and how schools should teach. New York: Basic Books.

Pulfrey, C., Buchs, C., & Butera, F. (2011). Why grades engender performance-avoidance goals: The mediating role of autonomous motivation. Journal of Educational Psychology, 103(3), 683–700. https://doi.org/10.1037/a0023911

Richard M. Ryan and Edward L. Deci, “When Rewards Compete with Nature: The Undermining of Intrinsic Motivation and Self Regulation,” in Intrinsic and Extrinsic Motivation, Sansone and Harackiewicz, eds. (Educational Psychology, 2000).

Jack Schneider & Ethan Hutt (2014) Making the grade: a history of the A–F marking scheme, Journal of Curriculum Studies, 46:2, 201-224, DOI: https://doi.org/10.1080/00220272.2013.790480

Schinske J, Tanner K. Teaching More by Grading Less (or Differently). CBE Life Sci Educ. 2014;13(2):159-166. https://doi.org/10.1187/cbe.cbe-14-03-0054

Grant Wiggins, “The Case for Authentic Assessment,” Practical Assessment, Research, and Evaluation: Vol 2, Article 2(1990)."]]></description>
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<item rdf:about="https://www.universityofcalifornia.edu/news/u-shaped-happiness-universal-not-rural-subsistence-populations-say-researchers">
    <title>Is ‘U-shaped happiness’ universal? Not for rural subsistence populations, say researchers | University of California</title>
    <dc:date>2024-10-25T19:28:45+00:00</dc:date>
    <link>https://www.universityofcalifornia.edu/news/u-shaped-happiness-universal-not-rural-subsistence-populations-say-researchers</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A theory that’s been around for more than a decade describes a person’s subjective well-being — “happiness” — as having a U-shape throughout the course of one’s life. If plotted on a graph, the shape would be concave, revealing high happiness levels throughout one’s youth, declining and bottoming out at middle age — the so-called “mid-life crisis” — until happiness, somewhat counterintuitively, rises again."]]></description>
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<item rdf:about="https://thomasjbevan.substack.com/p/walking-as-inactivity">
    <title>Walking as Inactivity - by Thomas J Bevan - The Commonplace</title>
    <dc:date>2024-10-18T22:44:12+00:00</dc:date>
    <link>https://thomasjbevan.substack.com/p/walking-as-inactivity</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Sunday. The day of rest. I’m down by the Quayside, walking. It’s near lunchtime and the walkways on either side of the water’s edge are teeming with couples and clusters of families, both on foot and on pushbikes. There are pedaloes cutting through the still water and waitresses running out trays of tall lattes to eager pensioners nestled under the parasols jutting out from the centre of round metal tables. Beyond them a seersuckered trad jazz band blow away to the mild delight of a smattering of swaying onlookers. The sun is out, the sky is clear and blue and the breeze is a gentle comfort against the heat. And yet something isn’t quite right. Despite the day, despite the time of year and the favourable, couldn’t-be-better weather there is a tension here, just below the surface.

I stroll the banks but I am the only one who is strolling. As I amble and look and linger at the sight of various waterbirds I am overtaken time and again. I watch the cable ferry for a minute, I contemplate the various centuries old brick buildings and imagine what this place would’ve been like when it was a place of sail ships and exchange and empire. And I am overtaken and overtaken as if there were a minimum speed limit that I was flagrantly disrespecting by moving so slowly. See, though this is a place of leisure and today is the designated day of rest people are marching purposefully as if they have somewhere else to be. Rigid gait, eyes on the path ahead, stimulant of choice at hand- either takeaway coffee or sickly sweet cake or both, while some of the university age walkers forgo these and instead blow vape-pen clouds into the cloudless sky. There is something going on here. Am I the only one who knows how to bimble, how to promenade, how to saunter? Is this now a lost art? And if so, what does this mean, what does this say about us and the way we are living?

The vital thing to understand- and the point that I want to stress the most- is that walking is not an activity. Or rather, it should not be conceptualised as and reduced to being a mere activity. It is much more than that because it is much less than that. Walking is one of the great forms of inactivity and in a world of striving and consumerism and grasping and impatience it is one of only very few potential forms of inactivity left. It is that makes it precious.

You see, when you walk slowly and with no real destination in mind you are not doing, you are just being. Such walking, such contemplation is the beginning of freedom, it is the necessary pre-condition for having your own thoughts and as such for truly living your own life.

Which is why it is such a shame when people pollute their potentially edifying walks by turning to their ever-present phones. When I walk the streets and alleys of my city I constantly see people either shouting inanities into their phones1 or else using them to wirelessly pump music or podcasts into their eager ears. Walking thus becomes reduced to a mere mode of transportation for the carless and these reluctant pedestrians become- like so many other one-person-per-vehicle drivers- detached and isolated units moving through space2. The audio and the journeying cancel each other out and it all bleeds into one, it becomes a blur that blots out the boredom of not being at your destination yet. Worse still is when this is combined with step counting apps or wristwatches which tragically instrumentalise the beautiful art of wandering around and turn walking into a metricated means of merely keeping the body alive and in some sort of working order. Such devices reduce us to machines, and one of the great tricks of Capitalism or The System or however you want to conceive it is that it not only turns us into machines for consumption and generating wealth for The Economy, but it also burdens us with the upkeep of the machinery that we have been reduced to becoming.

It reminds me of the great rant that the anarchist Bob Black got into about free time in his seminal essay The Abolition of Work3

“Free time is mostly devoted to getting ready for work, going to work, returning from work, and recovering from work. Free time is a euphemism for the peculiar way labor, as a factor of production, not only transports itself at its own expense to and from the workplace, but assumes primary responsibility for its own maintenance and repair. Coal and steel don’t do that. Lathes and typewriters don’t do that.”

When you start tracking your step count when you go for your daily constitutional you turn the walk into ‘free time’ in this sense. It becomes an Activity, something that is Good For You. And this only compounds if you listen to some manner of Educational Podcast as you do so. The thrillingly, daringly subversive non-activity of moseying around the neighbourhood for no reason other than the sheer pleasure of being alive, able to walk and out of doors degenerates into just another means of being visibly productive. Because eking out maximum amounts of productivity from every moment of our days has been working out so great for us thus far. All work and no play makes Jack a dull boy and we are all so play-deprived that many of us are becoming passive, disembodied viewers of our own on-screen lives.

It may seem that I am getting worked up about a series of trivialities here. To point out how people turn their recreational activities into photoshoots of themselves acting out their recreational activities may strikes some as petty. To highlight the ubiquitous phones and SUVs that people use to transport them the short distances to and from the walking spots may even seem a little mean spirited. Like I am nit-picking relatively unimportant and unremarkable things to try and find some significance in them. But I truly think that there is a lot more going on here. Everyday things are worthy of serious consideration because they are so common and unremarked upon.

So what does it say then when walking- something that is already complete and requires no thought or effort or expense- is polluted and diminished into just another opportunity to consume and document said consumption? What does it say when we so thoughtlessly desecrate our leisure like this? I would argue that to do these things is more than a little dehumanising.

Animals survive and act and react but only humans can opt out of this cycle and into the higher realm of inactivity. Just as silences make music more beautiful and pauses make conversations richer in meaning, it is inactivity- that is the moving beyond doing into being- that makes life human. Responding to stimuli alone, satisfying needs as they arise alone makes life nothing more than a cycle of biological survival.

The beauty is in the gaps. Art and culture arise from the blank spaces (which may be why these vital spheres in particular seem to be diminishing in this time of always on, always available activity). Uselessness and purposelessness4 are true luxury, true wealth. Look at any heart-stirring ceremony or custom or event- they are filled with detours and excesses, they are far from efficient. You could easily workshop a way of getting to the same basic endpoint much, much quicker and in doing so you would kill everything that made that ceremony unique and beautiful and, well, ceremonial.

The luxury of the aimless walk is one of the most accessible and readily available blank spaces we have. It is no coincidence that such a stroll will all of itself produce ideas and insights and new observations. In the absence of a task the mind will begin to play. It will be free. This is why walking and creativity go absolutely hand in hand. Insight comes to the contemplative and contemplation comes from inactivity, from not trying to generate insights, or indeed trying to do much of anything at all. In a try-hard world this is a difficult truth to convince people of. Because it asks for patience. It asks for more than mere effort. It asks for participation in the world as it is, which for the mind that has always trained itself to be busy is a big ask indeed. But it is the only way to be free."]]></description>
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    <title>Sarah Lewis on “Aesthetic Force” as a Path Toward Justice - Time Sensitive - Apple Podcasts</title>
    <dc:date>2024-09-19T22:36:41+00:00</dc:date>
    <link>https://podcasts.apple.com/us/podcast/sarah-lewis-on-aesthetic-force-as-a-path-toward-justice/id1460711432?i=1000669889446</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In her new book, The Unseen Truth: When Race Changed Sight in America (Harvard University Press), the historian and Harvard professor Sarah Lewis unpacks a major part of United States history that until now wasn’t just brushed over, but was intentionally buried: how the ​​Caucasian War and the end of the Civil War were conflated by P.T. Barnum, former President Woodrow Wilson, and others to shape how we see race in America. Long overdue, The Unseen Truth is a watershed book about photography and visuality that calls to mind works by history-shaping authors such as James Baldwin, Toni Morrison, and bell hooks. Lewis is also the founder of the Vision & Justice initiative, which strives to educate the public about the importance of art and culture for equity and justice in the U.S., and is launching a new publishing venture with Aperture this fall.

On the episode, she discusses the tension between pedagogy and propaganda; the deep influence of Frederick Douglass’s 1861 “Pictures and Progress” lecture on her work; how a near-death car crash altered the course of her life and The Unseen Truth; and the special ability of certain photographs to stop time.

Special thanks to our Season 10 presenting sponsor, L’École, School of Jewelry Arts.

Show notes:

Sarah Lewis
https://haa.fas.harvard.edu/people/sarah-lewis

[04:01] The Unseen Truth
https://www.hup.harvard.edu/books/9780674238343

[05:24] Woodrow Wilson
https://www.whitehouse.gov/about-the-white-house/presidents/woodrow-wilson/

[05:24] Frederick Douglass
https://en.wikipedia.org/wiki/Frederick_Douglass

[05:24] P.T. Barnum
https://en.wikipedia.org/wiki/P._T._Barnum

[06:51] Toni Morrison
https://en.wikipedia.org/wiki/Toni_Morrison

[06:51] Angela Davis
https://en.wikipedia.org/wiki/Angela_Davis

[06:51] Mathew Brady
https://en.wikipedia.org/wiki/Mathew_Brady

[51:14] Vision & Justice
https://visionandjustice.org/

[11:35] Caucasus
https://en.wikipedia.org/wiki/Caucasus

[14:02] Imam Shamil
https://en.wikipedia.org/wiki/Imam_Shamil

[17:38] Caucasian War
https://en.wikipedia.org/wiki/Caucasian_War

[19:31] MFA Boston
https://www.mfa.org/

[19:31] The Metropolitan Museum
https://www.metmuseum.org/

[22:30] “Pictures and Progress”
https://blogs.loc.gov/picturethis/2020/02/frederick-douglass-and-the-power-of-pictures/

[28:41] “A Circassian”
https://collections.mfa.org/objects/30883

[28:41] “Slave Ship”
https://collections.mfa.org/objects/31102

[28:41] “The Gulf Stream”
https://www.metmuseum.org/art/collection/search/11122

[35:13] Frances Benjamin Johnston
https://www.moma.org/artists/7851

[39:20] Jarvis Givens
https://www.gse.harvard.edu/directory/faculty/jarvis-givens

[39:20] Fugitive Pedagogy
https://www.hup.harvard.edu/books/9780674278752

[44:05] The Rise: Creativity, the Gift of Failure, and the Search of Mastery
https://www.simonandschuster.com/books/The-Rise/Sarah-Lewis/9781451629248

[49:08] Montserrat
https://en.wikipedia.org/wiki/Montserrat

[49:08] Under the Volcano
https://www.imdb.com/title/tt9598492/

[51:36] Aperture
https://aperture.org/

[52:26] Maurice Berger
https://en.wikipedia.org/wiki/Maurice_Berger

[52:26] Coreen Simpson
https://en.wikipedia.org/wiki/Coreen_Simpson

[52:26] Doug Harris
https://sncclegacyproject.org/doug-harris-remembers-the-march-on-washington/

[52:26] Deborah Willis
https://debwillisphoto.com/home.html

[52:26] Leigh Raiford
https://africam.berkeley.edu/people/leigh-raiford/

[52:57] Hal Foster
https://artandarchaeology.princeton.edu/people/hal-foster

[56:01] Hank Willis Thomas
https://timesensitive.fm/episode/hank-willis-thomas-on-acknowledging-the-multitudes-of-truths-among-us/

[56:01] Theaster Gates
https://www.theastergates.com/about

[56:01] Mark Bradford
https://www.hauserwirth.com/artists/2838-mark-bradford/

[56:01] Amy Sherald
https://www.hauserwirth.com/artists/11577-amy-sherald/

[57:58] Wynton Marsalis
https://timesensitive.fm/episode/wynton-marsalis-on-jazz-as-a-tool-for-understanding-life/

[57:58] Charles Black
https://en.wikipedia.org/wiki/Charles_Black_%28professor%29

[57:58] Louis Armstrong
https://en.wikipedia.org/wiki/Louis_Armstrong

[57:58] Brown v. Board of Education
https://www.archives.gov/milestone-documents/brown-v-board-of-education "]]></description>
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<item rdf:about="https://emergencemagazine.org/film/the-last-ice-age/">
    <title>The Last Ice Age – Emergence Magazine</title>
    <dc:date>2024-08-31T02:18:41+00:00</dc:date>
    <link>https://emergencemagazine.org/film/the-last-ice-age/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["For storyteller Andri Snær Magnason, climate change is like a black hole: it’s larger than language. Retracing his grandparents’ annual journey to Iceland’s Vatnajökull glacier, he seeks stories that can help him understand our crisis.

As storyteller Andri Snær Magnason puts it, climate change is like a black hole: so big it’s larger than language. We understand it not by looking straight at its center, but by looking at its edges. On a journey retracing his grandparents’ annual spring pilgrimage to Iceland’s Vatnajökull glacier, Andri searches for the stories that lie at the edges of our climate crisis in both scientific data and his family’s memories. Witnessing the inevitable decline of Europe’s largest ice cap with his son Hlynur, Andri pulls on the ties of love that connect past and future generations to grasp what the immense changes he has seen in just one lifetime will mean for the future of the planet.

Director
Adam Loften is an Emmy- and Peabody Award–nominated filmmaker and producer of virtual reality experiences and podcasts. His films include Sanctuaries of Silence, The Atomic Tree, Counter Mapping and Welcome to Canada. His work has been featured on PBS, National Geographic, The Atlantic, and The New York Times.

Director
Emmanuel Vaughan-Lee is an Emmy- and Peabody Award–nominated filmmaker and a Sufi teacher. His films include Earthrise, Sanctuaries of Silence, The Atomic Tree, Counter Mapping, Marie’s Dictionary, and Elemental. His films have been screened at New York Film Festival, Tribeca Film Festival, SXSW, and Hot Docs, exhibited at the Smithsonian Museum, and featured on PBS POV, National Geographic, and New York Times Op-Docs. He is the founder and executive editor of Emergence Magazine."]]></description>
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<item rdf:about="https://psyche.co/guides/how-to-find-new-spiritual-practices-without-religion">
    <title>How to find new spiritual practices | Psyche Guides</title>
    <dc:date>2024-08-30T17:14:55+00:00</dc:date>
    <link>https://psyche.co/guides/how-to-find-new-spiritual-practices-without-religion</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Even if religion isn’t for you, there’s a world of rituals and tools to lift yourself up and connect to something greater"
]]></description>
<dc:subject>religion ritual rituals morganshipley 2024 spirituality psychology self-reflection practice tradition habits routines meaning meaningmaking connection purpose</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:755254ed278e/</dc:identifier>
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<item rdf:about="https://www.youtube.com/watch?v=Eg9rqkqGGKM">
    <title>AI SuperCut of Big Questions about life, death, love, work, and the future of humanity - YouTube</title>
    <dc:date>2024-08-29T20:34:10+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["created this as a conversation starter for my Introduction to Cultural Anthropology class

The Art of Being Human https://amzn.to/2vDOPUo 
Free Anthropology Course: http://anth101.com 
Social Media: @mwesch"]]></description>
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</item>
<item rdf:about="https://www.thenewatlantis.com/publications/can-we-be-human-in-meatspace">
    <title>Can We Be Human in Meatspace? — The New Atlantis</title>
    <dc:date>2024-08-15T21:22:40+00:00</dc:date>
    <link>https://www.thenewatlantis.com/publications/can-we-be-human-in-meatspace</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A new book asks whether revolution against tech starts at home."

...

"What we need is a recommitment to public argument about purpose, both ours [as humans] and that of our tools. What we need, further, is a recoupling of our beliefs about the one to our beliefs about the other. What we need, finally, is the resolve to make hard decisions about our technologies. If an invention does not serve the human good, then we should neither sell it nor use it, and we should make a public case against it. If we can’t do that — if we lack the will or fortitude to say, with Bartleby, We would prefer not to — then it is clear that we are no longer makers or users. We are being used and remade."

[via:
https://blog.ayjay.org/andy-crouch-on-invitation-and-repair/ ]]]></description>
<dc:subject>technology bradeast 2022 humanism purpose belief beliefs</dc:subject>
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<item rdf:about="https://www.patriciamou.com/newsletter-archive/to-be-a-monk-or-a-capitalist">
    <title>to be a monk or a capitalist</title>
    <dc:date>2024-08-14T20:20:29+00:00</dc:date>
    <link>https://www.patriciamou.com/newsletter-archive/to-be-a-monk-or-a-capitalist</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[also here:
https://www.wellnesswisdom.xyz/p/-wellness-wisdom-vol42-to-be-a-monk ]]]></description>
<dc:subject>2020 2021 patriciamou monks capitalism economics sfcommons spirituality purpose meaning meaningmaking sensemaking makingsense</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=WSZBnRuTSIM">
    <title>Care: The Highest Stage of Capitalism with Premilla Nadasen - YouTube</title>
    <dc:date>2024-06-27T17:36:05+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=WSZBnRuTSIM</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this livestream we will host historian Premilla Nadasen to discuss her book Care: The Highest Stage of Capitalism, a critical intervention into discourses around care, social reproduction and the ravages of capitalism.

From the book description: "Since the earliest days of the pandemic, care work has been thrust into the national spotlight. The notion of care seems simple enough. Care is about nurturing, feeding, nursing, assisting, and loving human beings. It is “the work that makes all other work possible.” But as historian Premilla Nadasen argues, we have only begun to understand the massive role it plays in our lives and our economy. 

Nadasen traces the rise of the care economy, from its roots in slavery, where there was no clear division between production and social reproduction, to the present care crisis, experienced acutely by more and more Americans. Today’s care economy, Nadasen shows, is an institutionalized, hierarchical system in which some people’s pain translates into other people’s profit.

Yet this is also a story of resistance. Low-wage workers, immigrants, and women of color in movements from Wages for Housework and Welfare Rights to the Movement for Black Lives have continued to fight for and practice collective care. These groups help us envision how, given the challenges before us, we can create a caring world as part of a radical future."

Premilla Nadasen is a Professor of History at Barnard College, Columbia University. She served as president of the National Women’s Studies Association (2018-2020) and is currently co-Director of the Barnard Center for Research on Women. Born in South Africa, Nadasen has been involved in social justice organizing for many decades and published extensively on the multiple meanings of feminism, alternative labor movements, and grass-roots community organizing. Among her many awards and fellowships are the Fulbright Visiting Professorship, the John Hope Franklin Prize, and the inaugural Ann Snitow Prize for feminist intellectual and social justice activism. Her books include Welfare Warriors: The Welfare Rights Movement in the United States and Household Workers Unite: The Untold Story of African American Women Who Built a Movement.

She lives in the Bronx.

The book is currently on sale through Haymarket Books: https://www.haymarketbooks.org/books/2098-care "]]></description>
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</item>
<item rdf:about="https://sarahendren.com/2024/06/21/the-how-and-the-why-part-3/">
    <title>the how and the why, part 3 | sara hendren</title>
    <dc:date>2024-06-22T05:33:05+00:00</dc:date>
    <link>https://sarahendren.com/2024/06/21/the-how-and-the-why-part-3/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In Wendell Berry’s incomparable novel Jayber Crow, an exchange happens between the young Jayber, then at a religious college, and a professor named Dr. Ardmire. Jayber had been laboring under the impression that maybe he was called into religious ministry full time, but while in school, he loses this call. He goes to Ardmire to talk it out:

<blockquote>“So, I said, “I reckon it all comes down to this, how can I preach if I don’t have any answers?”

“Yes, Mr. Crow,” he said. “How can you?” He was not one of your frying-size chickens.

“I don’t believe I can,” I said, and I felt my skin turn cold, for I had not even thought that until then.

He said, “No, I don’t believe you can.” And we sat there and looked at each other again while he waited for me to see the next thing, so he wouldn’t have to tell me: I oughtn’t to waste any time resigning my scholarship and leaving Pigeonville. I saw it soon enough.

I said, “Well,” for now I was ashamed, “I had this feeling maybe I had been called.”

“And you may have been right. But not to what you thought. Not to what you think. You have been given questions to which you cannot be given answers. You will have to live them out — perhaps a little at a time.”

“And how long is that going to take?”

“I don’t know. As long as you live, perhaps.”

“That could be a long time.”

“I will tell you a further mystery,” he said. “It may take longer.”</blockquote>

This dialogue is the bit we’re all supposed to wonder at — the mystery of any one life and how it adds up, the idea that our story and its purpose are probably not calculable. Our lives exceed our grasp and maybe indeed our time on the planet. But the memorable line for me happens just after this exchange: Jayber, filled with gratitude, “turned around. I was going to thank him, but he had gone back to his book.”

The professor had gone back to his book! No mystical mood hung in the air. No prolonged and meaningful parting ensues. For Professor Ardmire, a conversation with a young person about the nature of ultimate things was important but also ordinary, not exceptional.

It has taken thirty years away from college for me to fully appreciate that I had this same ordinariness at Wheaton. First-order questions were on the table. They were everyday matters in the classroom and in the offices of my professors, regular fare on a Tuesday: What is life about? What is goodness and wisdom? Is there a God? Is one’s life one’s own, or does it belong to some larger tapestry? And some of this ordinariness played out in Wheaton’s core curriculum, which required some basics in theology and Biblical studies for all students. I would most certainly have avoided those classes if given the choice, but a couple of the books I read in them have been some of the most lasting and formative of my life.

Wheaton shaped some of my friends into full-time ministers. Others it helped leave Christianity behind, not in spite of its structure, but because of it. If you insist on first-order questions in a community, young people will arrive at all kinds of places in their search for truth — in their short four years in one direction, and in ten years hence somewhere else, and in another twenty years, perhaps somewhere else again. But the insistence on the seriousness of the questions — the affirmation to young people that their late-night existential conundrums are real and necessary — was paramount on our (flawed, very human) campus.

Theology, unsurprisingly, was a required subject in America’s oldest and still-prestigious universities. Theology and philosophy’s first-order concerns as core curricula have been largely replaced by broader (and dwindling) humanities requirements as the standard college containers for existential questions about life lived well, with lots of choice and variation in place of shared experiences. For a long time, I thought this switch worked just fine. But a side comment from the critic Becca Rothfeld helped me remember what matters about theology and philosophy: they are the prescriptive disciplines, where truth claims are on offer, where evaluation and judgment are central, instead of dodging the hard stuff by the distancing effects of historicizing and contextualizing. The social sciences are descriptive in nature, says Rothfeld, which is as it should be. But that descriptive approach has come to dominate the way the humanities proceed. Students are asked: What was the historical understanding of the ideas in the Tao Te Ching? but rarely pushed, in a sustained and comparative way, to consider: Are you persuaded by these ideas? Are there tools for living in this text? Does the prescription hold? Add this to the we think about power shortcuts in many domains — where politics has acquired the status of metaphysics — and we have a lot of students looking for big ideas, transcendence, and purpose, and not finding them on campuses.

My friend Sandra and I took a long road trip together last summer, and she told me a story I’d never heard before. We were at Wheaton together, and she was one of the people whose faith, having been shepherded for her in k-12 Christian schools all the way through Wheaton, added up to far more questions than answers. This was troubling to her, finishing on such wobbly ground.* Friends encouraged her to write to a much-loved theology professor and ask for advice. She had never taken his classes, but she did so in confidence. In a letter, by mail. You don’t know me, but I’m in trouble. Can you help? He wrote her back, including with his response a copy of Viktor Frankl’s Man’s Search for Meaning(!) and a book on the practice of prayer. Those books sat unread for years on her shelves, but the whole gesture she never forgot. It helped her find faith again after a long time. But even if it hadn’t: A teacher agreed that her questions were real, and serious, and conjoined to others’ questions. That’s what you want, right? Learned adults in the room as companions for the really big stuff?

With my own kids, I’m looking at core curricula with strong humanities, especially because they’re history lovers. But I’m also looking especially for universities where the prescriptive disciplines are robust and shared across campus. They’re out there — sometimes in the formal curriculum, and sometimes in adjacent spaces. We’ll get to that next time.

*For what it’s worth, I tell my students that ending college with far more questions than answers is a success story."

[Part 1:
https://sarahendren.com/2024/06/10/the-how-and-the-why/

Part 2:
https://sarahendren.com/2024/06/14/the-how-and-the-why-part-2/

Part 4:
https://sarahendren.com/2024/07/25/the-how-and-the-why-part-4/

Part 5:
https://sarahendren.com/2024/08/24/the-how-and-the-why-part-5/ ]]]></description>
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<item rdf:about="https://harpers.org/archive/2024/07/yesterdays-men-alan-jacobs/">
    <title>Yesterday’s Men, by Alan Jacobs</title>
    <dc:date>2024-06-19T02:32:24+00:00</dc:date>
    <link>https://harpers.org/archive/2024/07/yesterdays-men-alan-jacobs/</link>
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<item rdf:about="https://blog.ayjay.org/automating-bullshit-jobs/">
    <title>automating bullshit jobs – The Homebound Symphony</title>
    <dc:date>2024-06-08T18:20:01+00:00</dc:date>
    <link>https://blog.ayjay.org/automating-bullshit-jobs/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Me, a year ago:

<blockquote>Of course universities are going to outsource commentary on essays to AI — just as students will outsource the writing of essays to AI. And maybe that’s a good thing! Let the AI do the bullshit work and we students and teachers can get about the business of learning. It’ll be like that moment in The Wrong Trousers when Wallace ties Gromit’s leash to the Technotrousers, to automate Gromit’s daily walk. Gromit merely removes his collar and leash, attaches them to a toy dog on a wheeled cart, and plays in the playground while the Technotrousers march about.</blockquote>

And lo, this from Cameron Blevins (via Jason Heppler): 

<blockquote>There is no question that a Custom GPT can “automate the boring” when it comes to grading. It takes me about 15-20 minutes to grade one student essay (leaving comments in the margins, assigning rubric scores, and writing a two-paragraph summary of my feedback). Using a Custom GPT could cut this down to 2-3 minutes per essay (stripping out identifying information, double-checking its output, etc.). With 20 students in a class, that would save me something like 5-6 hours of tedious work. Multiply this across several assignments per semester, and it quickly adds up.</blockquote>

In an ideal world, this kind of tool would free up teachers to spend their time on more meaningful pedagogical work. But we don’t live in an ideal world. Instead, I worry that widespread adoption would only accelerate the devaluing of academic labor. Administrators could easily use it as justification to hire fewer instructors while loading up existing ones with more classes, larger sections, and fewer teaching assistants. 

Alas, I must agree. “Now that we’ve automated grading, we can hire fewer instructors and give them more students!” But then (thinks the same administrator) “Why not train bots on all those lectures posted on YouTube, create professorial avatars — maybe allow students to customize their virtual professors to make them the preferred gender and the desired degree of hotness — and dismiss the instructors also? That’ll free up money to hire more administrators.”  

That will surely be the deanly response. But there’s another way to think of all this, one I suggested in my post of last year. Think about the sales people who use chatbots to write letters to prospective clients, or prepare reports for their bosses. People instinctively turn to the chatbots when they see a way to escape bullshit jobs, or the bullshitty elements of jobs that have some more human aspects as well. For most students, writing papers is a bullshit job; for most professors, grading papers is a bullshit job. (Graeber, p. 10: “I define a bullshit job as one that the worker considers to be pointless, unnecessary, or pernicious — but I also suggest that the worker is correct.”) 

What if we all just admitted that and deleted the bullshit? What if we used the advent of chatbots as an opportunity to rethink the purposes of higher education and the means by which we might pursue those purposes? 

But I suspect is that what universities will do instead is to keep the bullshit and get rid of the humans."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=R7NodCYbDPI">
    <title>Degrowth Communism: Envisioning a World Beyond Capitalism - YouTube</title>
    <dc:date>2024-05-28T06:47:18+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=R7NodCYbDPI</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Unavoidable evidence of the catastrophic consequences of climate change confronts us at every turn. Record high ocean temperatures. Once-a-century storms that appear every other year. And on and on. In the face of ongoing ecological disaster, international best-selling author Kōhei Saitō asks why our society continues to prioritize corporate profits (and the rapacious expansion on which they depend), and proposes a revolutionary alternative to unfettered capitalism: degrowth communism.

In Slow Down, Saitō provocatively argues that any solutions that don’t directly confront capitalism itself—from the COP agreements to the “Green New Deal”—represent dangerous compromises that may ultimately worsen the climate emergency. Because it creates artificial scarcity and endlessly produces commodities based on their value, rather than their usefulness, our economic system itself makes it impossible to reverse climate change so long as capitalism remains in place. The biggest contributor to the problem cannot be an integral part of its solution.

Instead, Saitō advocates for degrowth and deceleration, which he conceives as the slowing of economic activity through the democratic reform of labor and our system of production. By returning to a system of social ownership, degrowth communism, we can restore the abundance of things that we truly need, and can focus on those activities that are essential for human life.

What would this alternative look like? How do we end mass production and mass consumption without reducing living standards? What do we need to do to redress global inequality without accelerating the rate at which the planet burns?

For this launch event Saitō will be in conversation on all of this, and more, with Science for the People editor, and Pilsen Community Books collective member, Erik Wallenberg."]]></description>
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    <title>The Cost Of Reading Wendell Berry - by Hadden Turner</title>
    <dc:date>2024-04-16T18:32:36+00:00</dc:date>
    <link>https://overthefield.substack.com/p/the-cost-of-reading-wendell-berry</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[""Is it good?" is the question Wendell Berry constantly asks us. It's a question which demands a response."

...

"It is painful, at times very painful, reading Wendell Berry. There you are, sitting down comfortably to read what you think will be a quaint and nostalgic treatise on the virtues of horse-drawn tools, when suddenly you are confronted with Mr. Berry forcing you to reconsider your relationship with speed, efficiency, and the fast-paced life1. Or perhaps you are settling down at night in the warm glow of your lightbulb to read an essay before you go to bed, only to read how Mr. Berry has committed that he will not write in the evening as that would mean he has to use electric lights. This, he argues, would make him complicit in the mountain top removal coal mining for electrical energy generation that he has protested so vehemently against2. Being confronted with our complicity in the degradation, damage, and at times, destruction of the good which is all around us is painful. For sure, then, it can be a highly uncomfortable experience reading Wendell Berry. But the pain is why you should.

Mr. Berry may not always be right — there are some significant theological issues where I think he gets things seriously wrong — but he always makes you think. That, I believe, is one of the primary reasons why Mr. Berry has devoted his life to writing and to farming (the visual and earthy representation of his words) — to make us think. In this day and age, where the world is designed to be as frictionless as possible (one-click ordering and all), deep thought is a rare and precious thing indeed. Writers that challenge us, provoke us from our slumber, and cause us to stop and ponder are the very ones who are worth frequently picking up off the bookshelf.

If Mr. Berry has his way, though, you won’t stop at mere thoughts. Good thoughts and good intentions lead to nowhere “good” unless they are acted upon. Mr. Berry desires that the thoughts he induces will take root deep within you. As these thoughts and ideas develop and mature, he intends for them to work on your affections, desires, and habits resulting in changed behaviour: a reordered relationship with creation; an unrelenting fidelity to nurturing the health of your community; a lasting endeavour to take responsibility for the damage you inevitably cause3; and a deep and profound commitment to truly care. In short, Berry wants to leave you changed; that you will be a different man or woman to who you once were before you picked up his words — and on the path, perhaps, towards the Good Life.

I have been reading Wendell Berry persistently for about 4 years now and I can categorically say I am not the same man as I was before I started reading his words. Spending prolonged time with a writer’s words opens the door for them to take up residence in your mind and permits them to work on your subconsciousness. You start to impulsively think along the grain of their thought and in accordance with their theories and arguments. After reading Mr. Berry for a while, and thus becoming well-acquainted with his foundational arguments for health, membership, and ecological stewardship, I have started reflexively questioning my everyday decisions. For instance, when I am walking down the aisles of my local supermarket and reach up to grasp a package of ultra-processed food, it is like Wendell Berry is sitting on my shoulder saying, “But is it good?” Or perhaps, if I am listening attentively enough, Mr. Berry is whispering, “Is it good?” in my ear even before I set foot in the supermarket.

Above all, Mr. Berry has forced me to reconsider my relationship to my local place. Am I being a blessing to Chelmsford, or a curse? Am I building up the “cultural humus”4 of my place, or am I draining or degrading its reserves? Am I seeking to protect and cherish the local distinctives of the place I am in? Am I fulfilling the responsibilities I have towards my place, its people, and its wildlife? Above all, Am I living the Good Life in the place I am in — and would my neighbours agree?

Answering these questions positively is costly. It has required spending a great deal more on my food than before, so that I am supporting local ‘good farmers’ who are stewarding their land well. It has meant being more interested in local politics and local news than the ever-tempting and exciting national or international news5, as it is only my local area that I can really care for and be involved within. It has meant I need to eliminate, as much as I can, the wastes that I produce that would otherwise pollute my local environment (or would be shipped away to become some place else’s problem6). Finally, it means I must not stop at what is merely “morally permissible”, but ask what is good and better for myself, my neighbour, and my place.

And commit to doing it.

It is worth mentioning that the gulf between being merely “morally permissible” and being “good or right” is often vast. There are many facets to the question of “What is good?”. The wise among us will realise this. There are aesthetic facets, cultural and communal facets, ecological facets, and many more besides. There are some powerful individuals, though, (for whom shareholder value is the only valuable facet) who would like to hide these facets from our consideration — and they have been wickedly successful. Gross injustices are obscured by long supply chains; ecological damage is played down, hidden from view, or “greenwashed” away; and boring or downright ugly designs in infrastructure are normalised in the name of “efficiency”.

Fully and accurately considering these diverse facets to arrive at a judgement of what is good, is hard and mentally taxing — if not infuriating — work. Not least because of all the impediments Big Business throws in our way, but also because of our natural limitations of time, comprehension, and knowledge. Thus, fully considering the facets of the good requires slowing down and doing less7 — the very things efficiency demands that we must not do. But, ignoring efficiencies’ Siren calls enables a greater degree of purposefulness in our actions and a greater degree of conformity to the Good Life. And that, my friends, is worth it.

The Good Life is not necessary an easy or wholly pleasurable life — in fact it is often the polar opposite. Many and great are the obstacles, stumbling blocks, and steep gradients on the narrow path: true care requires great sacrifice; being committed to what is just, ecological, and beautiful means foregoing many short-term pleasures and lucrative financial opportunities; and confronting our complicity in the destruction that is all around us is acutely painful. But it is the life worth pursuing. A significant part of what it means to live the Good Life8 is what Mr. Berry can help us to see. For that, we owe him immense debt of gratitude — even when it hurts."]]></description>
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<item rdf:about="https://podcasts.apple.com/us/podcast/the-denial-of-death/id1081584611?i=1000647919852">
    <title>The Gray Area with Sean Illing: The denial of death on Apple Podcasts</title>
    <dc:date>2024-04-15T20:04:40+00:00</dc:date>
    <link>https://podcasts.apple.com/us/podcast/the-denial-of-death/id1081584611?i=1000647919852</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["It’s been 50 years since Ernest Becker’s breakthrough book The Denial of Death was first published, and its thesis has become more relevant than ever. Filmmaker Jef Sewell is the co-creator of a new documentary about Becker called All Illusions Must Be Broken. It features never-before-heard audio of the enigmatic anthropologist and puts his theories in a modern context."

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

via:
https://submittedforyourperusal.com/2024/04/05/all-illusions-must-be-broken/ ]]]></description>
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</item>
<item rdf:about="https://www.youtube.com/watch?v=zgXgkpu7pkg">
    <title>Birds Do Not Sing in Caves - YouTube</title>
    <dc:date>2024-02-08T18:29:33+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=zgXgkpu7pkg</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["https://kishorebalasubramanian.wordpress.com/thoreaus-view-on-progress/

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

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

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

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

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

Understanding Heidegger on Technology
Author(s): Mark Blitz
Source: The New Atlantis , Winter 2014, No. 41 (Winter 2014), pp. 63-80 Published by: Center for the Study of Technology and Society"]]></description>
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<item rdf:about="https://www.npr.org/2024/01/24/1197954639/alt-latino-ana-tijoux-vida-interview">
    <title>Ana Tijoux: On why it took 10 years to release her new album 'Vida' : Alt.Latino : NPR</title>
    <dc:date>2024-02-01T17:49:53+00:00</dc:date>
    <link>https://www.npr.org/2024/01/24/1197954639/alt-latino-ana-tijoux-vida-interview</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Vocalist Ana Tijoux has been a frequent guest on Alt.Latino. That's because ever since her US debut, 1977, was released in 2010, Tijoux had been at the forefront of Latin music that celebrates creative innovation, themes of social justice and fierce independence.

In this week's episode the Chilean musician talks to Felix Contreras and Anamaria Sayre about why that spirit of innovation has been more or less silent for the last 10 years, and how her new album Vida is not only a chance to catch up, but also a deeply moving look back."]]></description>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:parenting"/>
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<item rdf:about="https://www.theatlantic.com/podcasts/how-to-build-a-happy-life/">
    <title>How to Keep Time - The Atlantic [bookmarking for Season 5, &quot;How to Keep Time&quot; - this podcast covered other topics before that.]</title>
    <dc:date>2024-01-23T05:11:04+00:00</dc:date>
    <link>https://www.theatlantic.com/podcasts/how-to-build-a-happy-life/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[Direct link to Season 5:
https://www.theatlantic.com/podcasts/how-to-build-a-happy-life/?season=5 ]

"A series exploring our complex relationship with the clock"

...

"About How to Keep Time

On this season of How to Keep Time, co-hosts Becca Rashid and Ian Bogost explore our relationship with time and how to reclaim it. Why is it so important to be productive? Why can it feel like there’s never enough time in a day? Why are so many of us conditioned to believe that being more productive makes us better people?

Produced by Becca Rashid. Co-hosted by Becca Rashid and Ian Bogost. Editing by Jocelyn Frank. Fact-check by Ena Alvarado. Engineering by Rob Smerciak. The executive producer of Audio is Claudine Ebeid; the managing editor of Audio is Andrea Valdez."


[Transcripts:

Episode 1
"How to Keep Time: Try Wasting It
How to Waste Time: Wasting time could be the best way to use it.
In a culture obsessed with productivity, what would it mean to commit to letting it go?"
https://www.theatlantic.com/podcasts/archive/2023/12/how-to-waste-time/676187/

"Co-hosts Becca Rashid and Ian Bogost explore our relationship with time and how to reclaim it. Why is it so important to be productive? Why can it feel like there’s never enough time in a day? Why are so many of us conditioned to believe that being more productive makes us better people? [includes interview with Oliver Burkeman]"

Episode 2
"How to Keep Time: Look Busy
If time is a luxury, why don’t we flaunt it?"
https://www.theatlantic.com/podcasts/archive/2023/12/how-to-look-busy/676195/

"Many of us complain about being too busy—and about not having enough time to do the things we really want to do. But has busyness become an excuse for our inability to focus on what matters?

According to Neeru Paharia, a marketing professor at Arizona State University, time is a sort of luxury good—the more of it you have, the more valuable you are. But her research also revealed that, for many Americans, having less time and being busy can be a status symbol for others to notice. And when it comes to the signals we create for ourselves, sociologist Melissa Mazmanian reveals a few myths that may be keeping us from living the lives we want with the meaningful connections we crave."

Episode 3
"How to Leave Work Time at Work: Time to Break Up With Your 9-to-5
Sometimes workplace culture requires you to leave the rest of your life at the door. What if there are better ways to structure time?"
https://www.theatlantic.com/podcasts/archive/2023/12/how-to-leave-work-time-at-work/676196/

"Before laptops allowed us to take the office home and smartphones could light up with notifications at any hour, work time and “life” time had clearer boundaries. Today, work is not done exclusively in the workplace, and that makes it harder to leave work at work.

Co-hosts Becca Rashid and Ian Bogost examine the habits that shrink our available time, and Ignacio Sánchez Prado, a professor of Latin American Studies at Washington University in St. Louis, offers his reflections on American culture and shares suggestions for how to use the time we do have, for life."

Episode 4
"How to Rest. What Is Rest, Anyway?
There’s a difference between leisure and laziness."
https://www.theatlantic.com/podcasts/archive/2024/01/how-to-rest/676197/

"Between making time for work, family, friends, exercise, chores, shopping—the list goes on and on—it can feel like a huge accomplishment to just take a few minutes to read a book or watch TV before bed. All that busyness can lead to poor sleep quality when we finally do get to put our head down.

How does our relationship with rest affect our ability to gain real benefits from it? And how can we use our free time to rest in a culture that often moralizes rest as laziness? Alex Soojung-Kim Pang, the author of several books on rest and director of global programs at 4 Day Week Global, explains what rest is and how anyone can start doing it more effectively."

Episode 5
"Time-Management Tips From the Universe
It could help to examine the cosmos."
https://www.theatlantic.com/podcasts/archive/2024/01/time-management-tips-from-the-universe/676199/ 

"Time can feel like a subjective experience—different at different points in our lives. It’s also a real, measurable thing. The universe may be too big to fully comprehend, but what we do know could help inform the ways we approach our understanding of ourselves, our purpose, and our time.

Theoretical physicist and black-hole expert Janna Levin explains how the science of time can inspire new thinking and fresh perspectives on a much larger scale."

Episode 6
"Can We Keep Time?
Do photos, social posts, and diaries actually help us remember better?
https://www.theatlantic.com/podcasts/archive/2024/01/can-we-keep-time/676198/

It can be tough to face our own mortality. Keeping diaries, posting to social media, and taking photos are all tools that can help to minimize the discomfort that comes with realizing we have limited time on Earth. But how exactly does documenting our lives impact how we live and remember them?

In this episode, diarist and author Sarah Manguso reflects on the benefits and limitations of keeping track of time, and Charan Ranganath, a professor of psychology and researcher at the UC Davis Center for Neuroscience, discusses what research reveals about how memories work and how we can better keep time."]]]></description>
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<item rdf:about="https://reactionaryfeminist.substack.com/p/you-need-to-be-cringemaxxing">
    <title>You Need To Be Cringemaxxing - by Mary Harrington</title>
    <dc:date>2024-01-14T03:14:43+00:00</dc:date>
    <link>https://reactionaryfeminist.substack.com/p/you-need-to-be-cringemaxxing</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["How do you reverse social atomisation? I spend a lot of time critiquing the breakdown of social bonds, and especially pointing out how difficult it is to create and sustain families with dependent children in the vacuum left by the breakdown of bonds.

But how do you resist, or even reverse it? This is, obviously, a complicated question. Some of atomisation is driven by large-scale political, technological, and economic pressures that are beyond my capacity as an individual to shift, or the space in this essay to change. But some of it is also about cultural habits and dispositions: as it were ingrained habits of fracture and loneliness.

And I wonder if we underrate the contribution made to those habits of loneliness by the pursuit of “cool”. Of course I’m middle aged, and therefore by definition not cool, and there’s probably a new word for “cool” now anyway that’s cooler than “cool”. But anyone younger than 75 or so will surely know what the word denotes: the indefinable, elusive, exclusive aura that marks an idea, look, behaviour, or social group out as aspirational - and that, by definition, goes away when everyone catches on. That air of cultural exclusivity, whose desirability lies in its scarcity and evanescence.

“Cool” is perhaps the essence of “counterculture”, in the paradoxical, post-1960s sense of something that’s both anti-normative and yet unavoidably bound up in normalisation. “Cool” is also, by virtue of its elusiveness, structurally antisocial. Something stops being cool when everyone starts doing it, or wearing it, or whatever. That means that as long as you operate under the sign of “cool”, you can’t build anything lasting, or broad-based - because the moment you do, it stops being cool and the glamour migrates somewhere else. By the same token, ordering your social life around “cool” requires a certain ruthlessness: a willingness to exclude old friends, ditch old haunts, or cut someone dead, the moment they no longer have the magic fairy-dust. It’s anti-loyal.

That’s all very well if you’re so young (ie a teenager) your social structures and movements are mostly pre-determined, for instance by the requirement to keep showing up at school. In that situation, your social setting won’t change much regardless of who or what is or is not cool this week. It’s a different matter once you’re an adult: for at that point, you become responsible for creating and sustaining your own social networks.

If, in that context, you aspire to build lasting friendships, cross-generational loyalties, and thick social bonds of the kind able to sustain meaningful family life, then “cool” is your enemy. “Cool” will discourage you from keeping up with old friends; “cool” will put you off talking to old people; “cool” will incentivise you to seek out only friends who are just like you, or who everyone else admires. It will deter you from taking the emotional risk of friendship with those who have different perspectives, or whom others might look down on. Above all, “cool” enjoins you never, ever to let on that you need other people. There is nothing less cool than needing.

And there is nothing more inimical to the social fabric than pretending we don’t need one another. This is most extreme, and most pronounced, when we have young, dependent children. No one needs us more than our babies; that makes a baby, by definition, uncool. A baby can’t dissemble his or her physical and emotional needs, as “cool” requires: they are too immediate, too urgent, and too impossible to satisfy independently. By extension, those caring for small children also become uncool: we can’t just do what we want, whenever we feel like it, and we start to need others around us for reasons other than their coolness. And we need those things on an ongoing basis: where “cool” thrives on constant motion, families need consistency, stability, and reliability.

But the absolute opposite of “cool” is not “uncool” but “cringe”: the wincing, jaw-clenching feeling you get when you do, or witness, something that you know the cool people would regard not just as uncool, but actively anti-cool: embarrassing, awkward, social Kryptonite. And while babies merely uncool, probably the most cringe thing you can do is going to church. There, you show up regularly to join a group of others you didn’t choose, and some of whom are probably old, or weird, or awkward, or otherwise uncool. The purpose of showing up is prayer: again, the opposite of cool, because to pray is to declare, openly, that you are not completely self-contained.

There is no way in the world to make going to church cool, and the most cringe thing of all is trying. Here’s the thing though: data consistently show that the happiest people - those who feel that their lives are most filled with purpose and fulfilment - are not necessarily those with kids - it’s those who go to church. Those, in other words, who are not just to be indifferent to cool, but actively anti-cool. The first step to a happy and fulfilled life, it appears, is cringemaxxing.

There are, no doubt, a great many reasons for this. But I am convinced that whatever your relationship to religious worship, a central reason why religious attendance is associated with happiness is that in order to make that commitment you need already to have abandoned the pursuit of cool. Perhaps, for committed non-believers, there are other ways to do so. But for those who believe, why reinvent the wheel? And, unsurprisingly, when you abandon an anti-loyalty, anti-dependence, anti-friendship social edict that privileges the judgemental gaze of the other over an honest assessment of their own needs, the result seems to be a nicer life.

Small wonder: for where community is endlessly self-renewing, “cool” is the opposite: consumerist sociality. To pursue cool is to choose your social connections on the basis of what they bring to you. It’s an instrumental attitude that ultimately degrades the social cachet of whatever is pursued. Cool doesn’t build; it devours, then moves on. It’s the social equivalent of strip-mining. You cannot both be cool, and have lasting relationships. And as for being cool while also admitting you need something - anything at all - forget it.

Post-60s culture tries to convince us that being “cool” is not just desirable in general, but possible or beneficial beyond the point where the structure of social networks stops being a given imposed by school or parents. But once sustaining social networks becomes your own responsibility, “cool” is your enemy. For pursuing it comes at the expense of loyalty, trust, and stability, and without these things you will not have social networks save in the most self-serving, mistrustful sense.

A culture that valorises “cool” sets us up to fail as social beings - and then sells us myriad forms of “self-care” to make up the shortfall. Against this, you need to be cringemaxxing. You need to be seeing old schoolfriends. You need to be helping out at Scouts. You need to be praying with old ladies, babysitting people’s kids, picking up litter, and wearing the jumper your nan knitted. It feels weird to begin with, but it’s worth it. Trust me: I’m as uncool as it gets. You need to be cringemaxxing."

[via:
https://social.ayjay.org/2024/01/13/mary-harrington-a.html ]]]></description>
<dc:subject>slow small cool 2024 priorities community maryharrington socialbonds atomization society loneliness culture counterculture resistance canon glamour agesegregation religion happiness consumerism consumption loyalty interdependence sociality social children parents socialnetworks mistrust cringemaxxing care caring trying purpose fulfillment church religiosity worship consistency stability reliability families coolness friendship perspective ruthlessness exclusivity scarcity evanescence behavior aspiration desirability fracture cringe earnestness</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=yDp3cB5fHXQ">
    <title>Plagiarism and You(Tube) - YouTube</title>
    <dc:date>2023-12-16T21:41:41+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=yDp3cB5fHXQ</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["What is plagiarism? Where did plagiarism come from? Who made plagiarism? Where am I, plagiarism? Can you help me?

"Iilluminaughtii and the perils of lazy video essays"
https://www.youtube.com/watch?v=403eGkWv4MA

"Your New Favorite YouTubers" (playlist)
https://www.youtube.com/playlist?list=PLRGz5EMig3r2ZDgeGzwUlSz-PzF-L1Xu1

Chapters:
0:00:00 Intro
0:05:09 Filip
0:27:57 Cinemassacre
0:42:59 Iilluminaughtii
1:04:06 YouTube Content Mills
1:11:41 The LegalEagle Debacle
1:25:34 Cave Story
1:49:59 The Twist You Expected
2:15:11 The Celluloid Closet
2:21:57 It Got Worse
2:34:24 HE'S STILL DOING IT
2:41:49 Shouldn't Need To Do This
2:50:31 Attack on Attack on Titan
2:58:15 Does He Know?
3:04:45 He Started A Film Studio
3:09:14 The Nightmare
3:17:00 Turnabout Summertime
3:20:01 The Cost
3:29:47 Conclusion"]]></description>
<dc:subject>plagiarism youtube hustleculture contentcreators video film filmmaking mmr briandeer andrewwakefield antivax vaccinations reviews creativity hbomberguy 2023 copying Iilluminaughtii citation credit attribution cinemassacre filipmiucin contentmills internethistorian jamessomerton seangriffin ai artificialintelligence chatgpt meaning purpose society entertainment writing howwewrite cheating stealing theft ip internet web online identity completeness knowing happiness inspiration</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=4UenwOIb6jE">
    <title>How the Wealthy Use “Charity” to Screw Everyone Else with Amy Schiller - Factually! - 238 - YouTube</title>
    <dc:date>2023-12-07T04:31:46+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=4UenwOIb6jE</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["When we donate to charity, we aim to have the most significant impact possible, yet it's easy to feel like our giving makes zero difference. The rise of effective altruism, a philosophical model designed to achieve the most substantial potential impact with giving, seemed poised to combat this, but does treating people like data help? Or does it exclude the dimensions of life and what actually makes us human? In this episode, Adam is joined by Amy Schiller, author of "The Price of Humanity: How Philanthropy Went Wrong—And How to Fix It," to discuss these cultural shifts in philanthropy and what we can do to ensure we are making an impact."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=siZgRBQtCRo">
    <title>Boots Riley on Labor, Palestine &amp; I'm A Virgo - YouTube</title>
    <dc:date>2023-12-06T05:32:12+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=siZgRBQtCRo</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this livestream we'll talk to Boots Riley about the recent strike wave, solidarity with Palestine, his recent series I'm A Virgo and getting anti-capitalist film/tv made in Hollywood.

Activist, filmmaker, and musician, Boots Riley studied film at San Francisco State University before rising to prominence as the frontman of hip-hop groups The Coup and Street Sweeper Social Club. His debut feature film Sorry to Bother You premiered at the 2018 Sundance Film Festival, was acquired by Annapurna Pictures, and was released to resounding box office success and widespread critical acclaim.

Fervently dedicated to social change, Boots was deeply involved with the Occupy Oakland movement and was one of the leaders of the activist group The Young Comrades. His book of lyrics and anecdotes, Tell Homeland Security-We Are The Bomb, is out on Haymarket Press. 

He is the recipient of the Independent Spirit Awards for Best Feature Film, and SFFILM's Kanbar Award. His most recent work, I'm a Virgo, is available on Amazon and was recently nominated for a Gotham Award."

[See also:
https://www.youtube.com/watch?v=5--hMr318t0

"This is the slightly edited version of our December 5th livestream with film director, producer, screenwriter, rapper, and communist Boots Riley. He is the lead vocalist of the musical groups The Coup and Street Sweeper Social Club. He wrote and directed the film Sorry to Bother You and is the creator and director of the television series I’m A Virgo. 

 We talked to Boots Riley about the recent labor upsurge, including the wave of strikes and increasing militancy among workers in the US. We briefly discuss United Auto Workers’ call for a ceasefire in the war on Gaza and establishment of a Divestment and Just Transition working group. 

 We also discuss navigating the capitalist film and television industry as a communist and possibilities for organizing among creatives. Boots also answers some questions about making anticapitalist art including some behind the scenes insights from I’m A Virgo.

 We want to shout-out Boots Riley for joining us for this discussion and definitely recommend I’m A Virgo if people haven’t watched it yet. I also want to say there’s some really special content we released in the month of December on our YouTube channel. Including our conversation with Steven Salaita and our conversation on Kuwasi Balagoon with several comrades of his and movement elders including Ashanti Alston, David Gilbert, dequi kioni-sadiki, Matt Meyer, Meg Starr, &amp; Bilal Sunni-Ali so if you haven’t checked that out yet, make sure you do at youtube.com/@makcapitalism.

 This will be our final episode released in 2023. We have a ton of stuff already being edited for release for 2024. This year we released 67 audio episodes, 26 livestreams and our content was listened to or watched over 640,000 times. We’re proud of that, and we’re also proud that our programs are still entirely dependent upon regular folks like yourself who listen and watch the work we put out. Today is your last day of 2023 to support us and that would be much appreciated, but also we hope many of you who have not become patrons of the show yet will do so in 2024. And we want to profusely thank everyone who supported us in 2023 for making the show possible for another year. You can support us at patreon.com/millennialsarekillingcapitalism

 This episode was co-edited and co-produced by Aidan Elias and Jared Ware"]]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=J1xQWripjPI">
    <title>The Trials And Tribulations Of Watch Innovation With Stephen McDonnell - YouTube</title>
    <dc:date>2023-11-22T04:06:59+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=J1xQWripjPI</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[Subtitle for the talk: "An Obession with Detail"]

"As a general rule, the world becomes aware of a new watch only on the day of its launch. However, that watch did not magically come into being on that day. In fact, its development probably began many years before, and this long, complex and often tortuous process is only ever seen by those directly involved with it.

In this conference, I want to provide a window onto that process, and will try to give a flavour of the soaring highs and devastating lows of creating new innovations in watchmaking.

I will also look at the fundamental strangeness of what I do: I find myself driven by forces beyond my control to pour my heart and soul into the creation of these watches, and as a result I struggle greatly with stress, and with maintaining a reasonable work/life balance. Yet, I myself am not a watch collector – in fact I don’t even wear a watch.

Speakers: 
Stephen McDonnell, Watchmaker and designer"

[via:

"The Most Amazing Watch Talk I've Ever Experienced – Watchmaker Stephen McDonnell On Obsessing Over Details
My personal highlight of Dubai Watch Week was a presentation like none I've ever seen before." (by James Stacey)
https://www.hodinkee.com/articles/the-most-amazing-watch-talk-ive-ever-witnessed-watchmaker-stephen-mcdonnell-on-obsessing-over-detail

"After a week in Dubai, I spent much of the 14-hour flight home thinking about the experience, and in a sun-drenched sea of remarkable moments that comprised my experience at Dubai Watch Week, one event stands out in my mind, and thankfully, it was recorded and can be watched for free on Youtube. 

Delivered to a packed house as part of DWW's Creative Hub 2023 presentations, it was a talk from the mind of the watchmaker Stephen McDonnell, who has been behind many extraordinary movements and horological innovations. His recent work includes designing and prototyping the movement for many MB&F models, including the caliber created for the Legacy Machine Sequential Evo [https://www.hodinkee.com/articles/the-mechanical-method-behind-the-madness-of-the-mbandf-sequential-evo ], which won the coveted Aiguille d'Or Grand Prize at the 2022 outing of the GPHG [https://www.gphg.org/horlogerie/en/news/2022/11/10/2022-prize-list-gphg-mbf-wins-aiguille-dor-grand-prix ]. 

[video embedded here]

While it's genuinely tempting to give you a summary of the chat, I'd love for you to have as close to the same experience that I had. I knew it would be a good presentation, but I had no way of knowing it would offer such a specific view into the thought process behind watchmaking genius and the toll that such obsession can take on a person's life. 

I implore all of you reading this to find an hour and listen to Mr. McDonnell's talk – it's got a bit of everything – humor, pain, incredible watchmaking, and, of course, sewage pumping stations. 

For more presentations from Dubai Watch Week 2023, visit their Youtube channel here. [https://www.youtube.com/playlist?list=PL-7etJFivWIenaXwgS2entUMUFh0gS9hk ]"]

[Another article on Stephen McDonnell:
https://www.nytimes.com/2022/04/03/fashion/watches-stephen-mcdonnell-mb-and-f.html

And "Introducing: The Legacy Machine Perpetual From MB&F"
https://www.hodinkee.com/articles/the-legacy-machine-perpetual-from-mb-and-f

"Introducing: MB&F's First-Ever Chronograph Will Have You Seeing Double (Live Pics & Pricing)"
https://www.hodinkee.com/articles/mbandf-chronograph-lm-sequential-evo-2022 ]]]></description>
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    <title>O, Death! - YouTube</title>
    <dc:date>2023-09-26T15:38:28+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=mDjrTkssZmE</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This essay is a little different than others on my channel. It is a wholly subjective interpretation of the topics and works discussed. It discusses only what I personally take away from a couple of Tolstoy’s writings. Thus, this video leaves out significant parts of both The Confession and The Death of Ivan Ilyich. I would not recommend this video as a substitute for reading either of those works. 

Sources:
The Death of Ivan Ilyich and Confession (Peter Carson translation)
God, Guilt, and Death: An Existential Phenomenology of Religion"]]></description>
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