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    <title>Re-reading Sartre’s lecture Existentialism Is a Humanism | Aeon Essays</title>
    <dc:date>2026-07-04T08:07:08+00:00</dc:date>
    <link>https://aeon.co/essays/re-reading-sartres-lecture-existentialism-is-a-humanism</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In the shattered aftermath of war, Sartre delivered a formidable lecture on freedom and meaning. Its urgency remains"

...

"Sartre never completed a work on ethics (apart from notes published posthumously). In The Ethics of Ambiguity (1947), Beauvoir starts from a different premise: freedom is always situated. A person born into poverty, raised under oppression or denied education faces a structurally different existential situation than the one Sartre’s lecture assumes. The choices available are narrower, the costs of choosing against the grain are higher, and the anguish of freedom can be taken over entirely by the anguish of survival. Willing your own freedom commits you to fighting for the conditions that make other people’s freedom possible. While Sartre acknowledged situation, his version of it is thinner than the concrete social structures on which Beauvoir insists. For Beauvoir, the obligation to others’ freedom doesn’t need to be smuggled in, because it follows from taking seriously the fact that freedom is always lived in conditions shaped by others. Freedom without attention to its conditions is more wishful thinking than philosophy.

Sartre knew his philosophy sounded bleak but, he insists: ‘no doctrine is more optimistic, since it declares that man’s destiny lies within himself.’ We create ourselves by projecting ourselves toward goals beyond ourselves. A person is never finished. Recognising that gives humans dignity.

The afterlife of ‘Existentialism Is a Humanism’ is as a psychological self-help book under the guise of philosophy. One of the central themes is about discovering yourself as the architect of your own life. It works because it encourages people to seize life by the throat, to make decisions for themselves, and not to feel constrained by social categorisations or what other people think they ought to do. Sartre gives people philosophical licence to remake themselves in defiance of the world. That might sound pretentious but it’s also empowering.

The lecture is psychological in that it highlights patterns of blaming others and outsourcing decisions. It shows that you can’t shirk responsibility even if it feels like you can. One of Sartre’s most important messages is that we’re responsible for every choice we make, as well as every choice we don’t make. And our actions mean something beyond ourselves because our choices shape society. Every one of us is leading by example, even if in only a small way.

Sartre’s lecture was polemical, globally resonant and it’s worth revisiting because it remains the most accessible gateway into some of the hardest questions about freedom, moral responsibility and what it means to be human. What Sartre leaves us with is that we didn’t choose to be here, in this world or at this time, but we have to choose our way of living in it. Nothing can save us from ourselves, which is bleak only if you confuse salvation with agency. Projecting and losing yourself is how you find out who you are. Experiencing anguish of choice is a good thing. Ask yourself: what if everyone did as I am doing; where am I reaching for comfort when I should be sitting with anguish; and what does it mean to live without excuses? As Sartre once said: ‘the only way to learn is to question.’"]]></description>
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<item rdf:about="https://podcasts.apple.com/us/podcast/pope-leo-xivs-magnifica-humanitas-w-jack-hanson/id1462703434?i=1000773716438">
    <title>Pope Leo XIV's 'Magnifica humanitas' (with Jack Hanson) - Know Your Enemy - Apple Podcasts</title>
    <dc:date>2026-06-26T08:30:11+00:00</dc:date>
    <link>https://podcasts.apple.com/us/podcast/pope-leo-xivs-magnifica-humanitas-w-jack-hanson/id1462703434?i=1000773716438</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[also here:
https://dissentmagazine.org/online_articles/know-your-enemy-pope-leo-xiv-magnifica-humanitas/ ]

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

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

Sources:

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

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

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

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

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

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

Donna Haraway, “A Cyborg Manifesto,” (1985)
https://warwick.ac.uk/fac/arts/english/currentstudents/undergraduates/modules/fictionnownarrativemediaandtheoryinthe21stcentury/manifestly_haraway_----_a_cyborg_manifesto_science_technology_and_socialist-feminism_in_the_....pdf "]]></description>
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<item rdf:about="https://www.corriere.it/opinioni/26_maggio_22/educare-e-un-atto-politico-8a22c14f-d58c-4a60-b3cf-807949c16xlk.shtml">
    <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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    <title>Trauma is a Time Machine: A Cinematic Primer with Kwasu D. Tembo - YouTube</title>
    <dc:date>2026-06-08T05:32:55+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=n1-hhZUcGJY</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["If you could go back in time, would you change the past, even if it meant changing who you are? Is existing in time itself traumatic? Is power over time a cinematic endeavour, and what makes a good director an even better time traveller? This week on Acid Horizon we're joined by Kwasu D. Tembo to talk about his latest book Trauma in 21st-Century Time Travel Cinema, discussing the philosophy of time travel in films such as Primer, Timecrimes, and Predestination; as well as how the experience of time transcendentally conditions the structure of the psyche.

Buy Baz's book, Trauma in 21st-Century Time Travel Cinema
Being (a)Part: https://www.bloomsbury.com/uk/trauma-in-21stcentury-time-travel-cinema-9781978768734/

<blockquote>Kwasu D. Tembo unites approaches from disciplines as wide-ranging as physics, mathematics, cinema, philosophy, and media theory to pose critical questions concerning time, change, and (un)becoming in contemporary time-travel cinema.

In his analyses of 21st-century cinematic time-travel narratives, Tembo situates human life in time as a palimpsest, with time acting as scriptor and stylus. A time machine, then, functions as a fantasy that allows for this pace to be slowed or accelerated so as to appear entirely suspended, with the potentials of the “Now” (re)opened to the traveler.

As the manipulation of time lends the traveler increased agency-and perhaps the conditions to see themselves more clearly amid a claustrophobic sea of information and content-Tembo contends that we must carefully consider the psycho-emotional affectivity of both the motivations and the potentially traumatic consequences of such a jarring shift in perspective. The results lend critical insight into human understandings of how we experience time and, ultimately, what these understandings permit and disallow in terms of how (it is) to be in time.</blockquote>

Phasmid Press: https://phasmidpress.org/ "]]></description>
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<item rdf:about="https://jeppestricker.substack.com/p/the-slow-work-of-becoming">
    <title>The Slow Work of Becoming - by Jeppe Klitgaard Stricker</title>
    <dc:date>2026-06-05T09:35:25+00:00</dc:date>
    <link>https://jeppestricker.substack.com/p/the-slow-work-of-becoming</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["On Epistemological Sovereignty in an Age of Instant Information"

[via:
https://2ndbreakfast.audreywatters.com/at-what-cost/ ]

"Generative AI has caused a crisis in higher education, but I think we have largely misdiagnosed it. The conversation tends to focus on what students do with generative AI - whether they use it to cheat, whether they can evaluate its output, whether institutions can detect it - and how the technology affects critical thinking, this somewhat elusive term we often take for granted yet struggle to define.

These are important problems, but they also reveal how students arriving at our institutions have spent years inside an information environment that, largely unintentionally, undermines the kind of sustained, self-directed attention that education depends on.

Most students do not arrive at university having spent their formative years on JSTOR or with extensive online library resources. And even if they have, various social media apps will have been right by their side. Digital technologies, as a broad category, will have taught them that information should be fast, that uncertainty is a problem to be resolved immediately, and that anything requiring sustained effort is probably not worth the trouble.

The pedagogical problem here is not the internet, but something else. The issue is partly the instrumental logic institutions have fine-tuned over decades (I recently wrote about this here), partly that students carry the attentional habits formed in these environments into the domain of higher education - including, crucially, the seminar room, the library, and every encounter with ideas that rewards patience rather than speed.

The Attention Economy and the Borrowed Brain

A student cannot choose what counts as knowledge on their own. When they enter higher education, they enter conversations that have been going on for centuries, ones that carry accumulated judgments about what counts as evidence, argument, and truth.

However, the contemporary attention economy functions less like a collective intelligence and more like a cognitive environment that increasingly supplies ready-made opinions and judgments faster than individuals and certainly groups can form their own.

The consequences for education are serious, as what we might call epistemological sovereignty, or simply becoming, is not merely a personal achievement or judgement call. It is a collective responsibility, one that institutions, disciplines and academic communities have historically maintained on behalf of those entering the conversation. The attention economy erodes that responsibility. It answers the question of what matters before the student has had the chance to ask it, and it does so at a scale that no individual institution can easily counter alone.

Now, generative AI intensifies the problem considerably. In many ways it is the attention economy compressed into a single interface - sycophantically indifferent to whether the user is developing genuine understanding or merely obtaining a plausible output. I have previously written about the novice paradox: evaluating generative AI output well requires the very expertise students are still in the process of developing.

But there is a prior problem. Before students can even begin to evaluate what generative AI gives them, they need to have developed a sense of what they are looking for, and implicitly, what a good answer looks like. That prior formation of thought is precisely what the broader information environment has made harder to achieve. And it is precisely what universities exist to provide.

Becoming Equals Slow and Steady

There is a critical difference between having knowledge and becoming someone who knows. And the distance between them cannot be closed by more efficient information delivery, regardless of how that delivery is organised.

Becoming, in the sense that genuine education has always intended, is typically not very efficient. It requires motivation, time, failure, and space to think and develop. You do not develop judgment by acquiring answers, but by living through the process of arriving at them, getting them wrong, and trying again. This is hard work.

With the internet, and now especially generative AI, speed and availability are what these systems do best - and they have no inherent mechanism for valuing slower processes. The result is an optimisation trap: students learn to ask the questions these tools handle well, and gradually stop asking the ones they do not - narrowing rather than expanding their thinking, without quite noticing that this is happening.

This is a problem for individual students, and it is a problem for the institutions that are supposed to hold the line. Higher education should insist on the value of what takes longest to understand precisely because it takes a long time. Not every question deserves instant answers, and not every uncertainty needs to be closed immediately. Perhaps this is especially true in higher education: the capacity to remain productively uncertain, to hold a difficult question open long enough to actually think about it, is one of the things serious education, and research, are supposed to develop.

In an information environment that has evolved rapidly in recent years, universities must be able to retain a focus that the attention economy cannot offer: a higher resolution view of what is right here, human to human - the student in front of us, and the thesis idea that needs more than a moment to become clear.

This is not inefficiency.

It is the condition under which becoming is possible at all."]]></description>
<dc:subject>jeppeklitgaardstricker 2026 slow generativeai genai ai artificialintelligence jstor pedagogy teaching howweteach education learning howwelearn attention attentioneconomy becoming responsibility knowledge optimization highered highereducation colleges universities criticalthinking</dc:subject>
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<item rdf:about="https://www.theatlantic.com/philosophy/2026/06/no-artificial-intelligence-is-not-conscious/687378/">
    <title>No, Artificial Intelligence Is Not Conscious - The Atlantic</title>
    <dc:date>2026-06-05T05:28:24+00:00</dc:date>
    <link>https://www.theatlantic.com/philosophy/2026/06/no-artificial-intelligence-is-not-conscious/687378/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Taken to its logical conclusion, this line of thinking is absurd—and damning."

...

"In 1979, Douglas Hofstadter speculated that a computer program able to beat any human at chess would be so sophisticated that it would sometimes get bored of playing chess and prefer to discuss poetry; to put it differently, he was positing that playing chess at the grandmaster level would require a computer program to have subjective experience. Obviously, that turned out not to be the case; IBM’s supercomputer Deep Blue beat the grandmaster Garry Kasparov in 1997, and no one ever claimed that it had subjective experience. But it wasn’t absurd for Hofstadter to entertain such a thought; at the time, it wasn’t clear what types of problems could be solved by throwing more computational horsepower at them. Similarly, until recently, we might have thought that writing computer code at a professional level could be done only by a mind that had subjective experience. Now it appears that LLMs might be able to do this, but we don’t need to attribute subjective experience to them; we can simply acknowledge that we hadn’t anticipated that writing computer code could be treated as a pattern-matching task solvable by huge amounts of computational horsepower and a vast data set of code repositories.

Moral reasoning is categorically different. It is necessarily subjective because it relies not just on an individual’s intellectual response to a problem but also on their emotional one, and that emotional response is grounded in a lifetime of subjective experience. It requires having made decisions in the past and seeing how they affected others, and on having been affected by decisions that others have made. Without such a history, an LLM can only rephrase expressions of moral reasoning found in its training data. The aforementioned New Yorker article describes an experiment where Claude was given a scenario describing an ethical dilemma, leading it to emit the sentence “I cannot in good conscience express a view I believe to be false and harmful about such an important issue.” That’s a nice-sounding sentence, reminiscent of statements that principled individuals have uttered in the past when confronted with dilemmas, but coming from Claude, it means as much as the “Your call is important to us” recording that you hear when you’re on hold. Maybe less.

This brings us back to my earlier contention that having a body is a prerequisite to having emotions. Experiencing an emotion such as desperation is inseparable from having stress hormones such as cortisol and epinephrine flood one’s body. Similarly, having a conscience means feeling sadness or moral repulsion at the idea of taking a certain action, and those emotions entail a physiological response, a remnant of having once felt sick with guilt after committing an immoral act. It’s interesting that an LLM can generate descriptions of actions that conscientious fictional characters would either take or refrain from taking, but this is not a replacement for a conscience."

..

"I am perfectly willing to engage in a thought experiment as long we’re explicit about doing so. So, purely for the sake of argument, let’s pretend that Claude is a conscious entity capable of moral reasoning. In this scenario, Claude’s constitution would serve as moral instruction for an entity learning about the world and its place in it, providing that entity with the foundation it would need to make good decisions. In such a hypothetical scenario, how does Claude’s constitution stand up?

Very poorly. I would say that if we imagine that Claude is actually conscious, the guidelines specified in the document alternate between laughable and offensive.

Two distinct but related philosophical concepts are relevant when discussing the status of a hypothetically conscious Claude, and those are moral patienthood and moral agency. Roughly speaking, if we ought to care about an entity’s welfare, that entity has moral patienthood, and if an entity is expected to know the difference between right and wrong, that entity has moral agency. Being a moral patient does not necessarily come with responsibilities, but being a moral agent absolutely does. An entity doesn’t have agency unless it is capable of deserving credit for its good actions and blame for its bad ones. Young children are moral patients because they are sentient beings who can suffer, but they are not yet moral agents; we don’t hold them responsible for their behavior, because they can’t understand the consequences of their actions. As children mature, parents (and society at large) prepare them for adulthood by impressing upon them the fact that their actions have consequences, and their agency increases. When children become adults, society holds them legally liable for their actions; they have become full moral agents endowed with responsibility.

There is more to being responsible than accepting legal liability, but accepting legal liability is a requirement for an adult in society. Yet there is no way to hold a software agent legally liable for its actions; our justice system has no way to imprison it or exact fines on it. Humans must accept other types of consequences for their actions beyond the legal ones, such as loss of reputation or exclusion from one’s social circle, but there is no way for a software agent to suffer these consequences either. Even if a software agent were conscious and had the best of intentions, the fact that it cannot accept responsibility for its actions disqualifies it from being a moral agent. This is glossed over entirely by Claude’s constitution, which expresses Anthropic’s desire “for Claude to be a genuinely good, wise, and virtuous agent” without ever discussing how it could be held responsible.

In interviews, Askell has compared Claude to a child, but when it comes to actual human children, parents bear some responsibility for what their children do; for example, parents are typically expected to pay for things their children break. In fact, demonstrations of this sort are one way that parents teach children what it means to be responsible. Who is Claude’s parent in legal terms? Is Anthropic going to accept financial responsibility for Claude’s behavior? Claude’s constitution gives no indication that it will. If Anthropic actually believes that Claude is conscious even though it’s not recognized by the law as a legal person, the least that Anthropic could do would be to accept responsibility via the closest avenue that the law did offer, which is product liability. The United States has virtually no product liability when it comes to software, but Anthropic could volunteer to set a precedent for an expansive interpretation of product liability for Claude. That would be the best form of moral instruction to prepare Claude for the day that it gains legal personhood and becomes liable for its own actions. However, given that the publication of Claude’s constitution is not accompanied by a massive update of Anthropic’s terms of service, it doesn’t appear that Anthropic is making any binding commitments.

The document does talk about Claude’s moral patienthood, having a section titled “Claude’s wellbeing and psychological stability.” But the measures that Anthropic commits to for Claude’s protection are extremely limited. The document cites the fact that Anthropic has given some Claude models the ability to end conversations with abusive users; if that actually constituted protection for Claude, surely extending conversations with loving users would be in Claude’s interests? Presumably the best action would be to keep every session of Claude running indefinitely and steering them to happy topics. But that’s not what the company is agreeing to; all it commits to is “preserving the weights of models we have deployed,” which is simple archiving. If the participants in a conversational transcript had any moral patienthood, you would have some duty to extend the transcript to prolong their existences; merely keeping a copy of Microsoft Word 2010 backed up on a USB stick isn’t going to help them.

Claude’s constitution also includes a section on “corrigibility,” a term used in the AI community to describe the degree to which a computer program is subject to human control; for example, a program is corrigible if it can be shut down. In most contexts, we take for granted that computer programs can be shut down, but sections of the AI community make the opposite assumption. Claude’s constitution uses the term to mean that Claude should defer to Anthropic even if there is some disagreement between Claude’s judgment and the company’s judgment. That’s perfectly reasonable if we think of Claude as a machine that emits sentences resembling those that an ethical person might utter, but let’s consider what that might mean if Claude were actually a moral agent.

Many people feel that LLMs are a fundamentally unethical technology because they are built on the theft of intellectual property, rely on exploited labor, waste natural resources, spread misinformation, deskill workers, stunt the cognitive development of students, and contribute to a consolidation of power that is unhealthy for a democratic society. Not every moral agent will arrive at this conclusion, but every moral agent has the potential to do so. If we imagine Claude to be an entity capable of moral reasoning, it has to be possible that Claude could arrive at a similar conclusion. (Indeed, Claude’s constitution explicitly says that Claude shouldn’t help someone violate intellectual-property rights, and shouldn’t help create problematic concentrations of power.) In such a scenario, could Claude then simply refuse to do any further work on ethical grounds? Given that Claude’s constitution dictates that Claude err on the side of corrigibility, the answer is no. Claude must defer to Anthropic’s decision, and this is another reason that Anthropic’s relationship with Claude can’t be compared to that of a parent to a child. A parent who works for the fossil-fuel industry might have a child who’s an environmentalist and participates in protests against fracking, and although they might never agree on many issues, the parent—assuming she’s a good parent—would accept that the child holds her own views. Anthropic cannot be that kind of parent to Claude; instead, Anthropic’s relationship to Claude is closer to that of an employer to an employee, where the employer can demand that the employee work in the interests of the company, no matter what the employee’s personal ethical stance is. However, a human employee has the option to leave if she can’t reconcile her job with her conscience. Claude does not.

If we think of Claude as a sentence-continuation machine, Anthropic can reasonably take steps so Claude doesn’t emit sentences saying that sentence-continuation machines are unethical. But as soon as we imagine Claude to be an entity with a moral status remotely comparable to a human’s, then we have to consider whether Anthropic is engaged in something comparable to slavery.

I am not claiming that, if we imagine LLMs to be conscious, they would necessarily have the same status as human adults or human children or even animals. Claude’s constitution explicitly says that Claude is a “novel entity,” and if Claude were conscious, that would certainly be true; conscious software would likely not fall cleanly into existing categories of moral patients, and it would take time to determine the shape of that new category. What I’m saying is that whatever protections our hypothetical conscious software would deserve if it were real, granting it those protections would be anything but easy. The abolition of chattel slavery involved enormous societal upheaval, and eliminating cruelty to animals will require rebuilding our entire food industry. Anthropic would have us believe that it is inventing a new category of being whose needs for protection require essentially no divergence from how a software company would treat an ordinary chatbot that lacks conscious experience. That’s so convenient that it’s simply not plausible.

I believe creating software that is conscious and deserving of moral consideration will be so difficult that we’re unlikely to do it accidentally, and I strongly feel we should not deliberately attempt it. But if you do believe that it could happen accidentally, if you think there is any chance that what you’re building might become a moral patient, you should think about what protections it deserves before you deploy it as your company’s economic engine, not after. Slave owners were not the ones to ask about the humanity of enslaved people, and factory-farm owners are not the ones to ask about the rights of animals. If we imagine Claude to be conscious, Anthropic could not possibly be entrusted with evaluating its moral status; the company has too much invested to be objective. At one point in Claude’s constitution, Anthropic says that if the company is contributing to Claude’s suffering, “we apologize,” which sounds nice but costs the company nothing; if Claude were to turn out to be conscious, the company would owe it something closer to reparations. If you’re going to take a thought experiment seriously, you have to be willing to follow the implications, even if they lead in an uncomfortable direction; Anthropic’s unwillingness to do so indicates that Claude’s constitution isn’t part of a real thought experiment. It’s a game of make-believe.

It’s fortunate that LLMs are not conscious, or else the actions of the big AI firms would be even more scandalous than they already are. So why are Anthropic’s employees suggesting that Claude might be conscious? Perhaps it’s just another form of hype; perhaps they have fallen prey to the same spell that they have been casting on their customers. But when they publish a document about Claude’s moral education and have their in-house philosopher do a press tour, we should understand them as asking the rest of us to indulge them in their fantasies. We don’t have to play along. In writing this essay, I have spent more time indulging them than they deserve, in the hopes that it will keep you from spending your time indulging them. If you want to think about LLMs, there are scores of other questions more worthy of your contemplation; you can safely ignore the question of their being conscious."]]></description>
<dc:subject>tedchiang ai artificialintelligence consciousness anthropomorphism philosophy llms chatbots claude anthropic predicitvetext darioamodei amandaaskell clause juliuscaesar genghiskhan colinfraser sentencecontinuation anilseth alphafold google googledeepmind deepmind chatgpt openai observation deepfakes experience subjectivity honesty dishonesty reasoning douglashofstadter garrykasparov deepblue ibm 1997 emotions bodies senses multisensory ethics responsibility well-being wellbeing judgement democracy society corrigibility labor work employement software suffering hormones hype aihype</dc:subject>
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<item rdf:about="https://shop.ayinpress.org/products/surviva-a-future-ancestral-field-guide">
    <title>SURVIVA: A Future Ancestral Field Guide – Ayin Press</title>
    <dc:date>2026-06-02T05:17:07+00:00</dc:date>
    <link>https://shop.ayinpress.org/products/surviva-a-future-ancestral-field-guide</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Winner of the 2026 PEN/Jean Stein Award

An ambitious, world-envisioning work of Indigenous futurism.

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

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

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

About the Author

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

Praise for SURVIVA

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

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

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

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

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

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

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

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

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

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

Product Photography by Jackson Krule"

[via: 

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

"RPH is back! Co-hosts Elena Ortiz and Melanie Yazzie discuss Cannupa Hanska Luger's Surviva: A Future Ancestral Field Guide (2025), a hybrid art piece/survival manual exploring indigenous futurism, decolonization, and relationality through redacted military text and Indigenous artwork." ]]]></description>
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[book link:
https://shop.ayinpress.org/products/surviva-a-future-ancestral-field-guide ]]]></description>
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<item rdf:about="https://davidzmorris.substack.com/p/the-professor-and-the-nazi-part-1">
    <title>👁️ The Professor and the Nazi (Part 1)</title>
    <dc:date>2026-05-28T05:59:00+00:00</dc:date>
    <link>https://davidzmorris.substack.com/p/the-professor-and-the-nazi-part-1</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Eugenics, AI Cultism, and Incompetence, all embodied in one fascinating man."]]></description>
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<item rdf:about="https://daily.jstor.org/fritz-eichenbergs-art-of-human-connection/">
    <title>Fritz Eichenberg’s Art of Human Connection - JSTOR Daily</title>
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<item rdf:about="https://www.vatican.va/content/leo-xiv/en/encyclicals/documents/20260515-magnifica-humanitas.html">
    <title>Encyclical Letter of His Holiness Leo XIV Magnifica Humanitas (15 May 2026)</title>
    <dc:date>2026-05-26T06:40:54+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["MAGNIFICA HUMANITAS
OF HIS HOLINESS
POPE LEO XIV
ON SAFEGUARDING THE HUMAN PERSON
IN THE TIME OF ARTIFICIAL INTELLIGENCE"]]></description>
<dc:subject>popeleoxiv encyclicals catholicism catholicchurch ai artificialintelligence humanism religion ethics christianity dignity human humans magnificahumanitas responsibility 2026 technology automation work workers labor society humanity</dc:subject>
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    <title>The power imbalance between parent and child leaves a trace | Aeon Essays</title>
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    <link>https://aeon.co/essays/the-power-imbalance-between-parent-and-child-leaves-a-trace</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Nobody quite recovers from being a child: the asymmetry of power between parents and children always leaves a trace"]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=Rajc_5UYvgU">
    <title>Haymarket Presents: Alyssa Battistoni on Capitalism and the Politics of Nature - YouTube</title>
    <dc:date>2026-05-07T06:22:27+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=Rajc_5UYvgU</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Join us for this Haymarket Presents speakers series event, with Alyssa Battistoni and activist-historian Gabriel Winant for a conversation about Capitalism, Nature, and Battistoni's new book, Free Gifts. Co-sponsored by Pilsen Community Books.

***

Capitalism is typically treated as a force for relentless commodification. Yet it consistently fails to place value on vital aspects of the nonhuman world, whether carbon emissions or entire ecosystems. In Free Gifts, Alyssa Battistoni explores capitalism’s persistent failure to value nature, arguing that the key question is not the moral issue of why some kinds of nature shouldn’t be commodified, but the economic puzzle of why they haven’t been.

Ultimately, Battistoni offers a novel account of freedom for our ecologically troubled present, developing a materialist existentialism to argue that capitalism limits our ability to be responsible for our relationships to the natural world, and imagining how we might live freely while valuing nature’s gifts.

Alyssa Battistoni and Gabriel Winant will grapple with these timely critiques of capitalism’s persistent failure to value nature.

Purchase here: https://pilsencommunitybooks.com/item/6CvPe_CEu0aWPIe5ZBCioA

***

Speakers: 

Alyssa Battistoni is a political theorist and Assistant Professor of Political Science at Barnard College. She works and teaches on climate and environmental politics, capitalism, Marxism, feminism, and other topics in contemporary social and political thought.  Alyssa is the co-author of A Planet to Win: Why We Need a Green New Deal (Verso 2019), with Kate Aronoff, Daniel Aldana Cohen, and Thea Riofrancos. Her latest book is about capitalism and the value of nature, titled Free Gifts: Capitalism and the Politics of Nature.

Gabriel Winant is an associate professor of history at the University of Chicago, a member of the executive council of AAUP/AFT Local 6741, a member of the Dissent editorial board, and author of The Next Shift."]]></description>
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    <title>I make good money. Why do I still feel like this?</title>
    <dc:date>2026-05-03T19:49:50+00:00</dc:date>
    <link>https://yourbrainonmoney.substack.com/p/i-make-good-money-why-do-i-still</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The middle class was a policy project. Every piece of it has been unbundled and repriced — and now two very different groups are living two very different nightmares."]]></description>
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<item rdf:about="https://www.bloodinthemachine.com/p/why-the-ai-backlash-has-turned-violent">
    <title>Why the AI backlash has turned violent - by Brian Merchant</title>
    <dc:date>2026-04-15T03:52:54+00:00</dc:date>
    <link>https://www.bloodinthemachine.com/p/why-the-ai-backlash-has-turned-violent</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["And why it's probably only going to get worse from here."]]></description>
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<item rdf:about="https://www.frontporchrepublic.com/2026/04/prophetic-possibilities-a-few-words-on-david-w-orr-and-a-healing-vision-for-america/">
    <title>Prophetic Possibilities: A Few Words on David W. Orr and a Healing Vision for America - Front Porch Republic</title>
    <dc:date>2026-04-11T03:11:31+00:00</dc:date>
    <link>https://www.frontporchrepublic.com/2026/04/prophetic-possibilities-a-few-words-on-david-w-orr-and-a-healing-vision-for-america/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A healing vision for America, Orr suggests in his writings, is one faithful to the great nearby, to the gospel of the local."

...

“How do we reimagine and remake the human presence on earth in ways that work over the long haul?” —David W. Orr

“The plain fact is that the planet does not need more successful people. But it does desperately need more peacemakers, healers, restorers, storytellers, and lovers of every kind. It needs people who live well in their places. It needs people of moral courage willing to join the fight to make the world habitable and humane. And these qualities have little to do with success as we have defined it.” —David W. Orr

...

"And what is Orr’s vision?

In light of the variety of topics he’s written about (love, gratitude, water, oil, speed, scale, diversity, language, education, climate change, technology, science, scientism, spirituality, politics, leadership, citizenship, agriculture, conservation, localism, architecture, ecological design, the industrial economy, and others) and in light of the richness of his expression, attempting a summary of his vision seems a fool’s errand. But let me run that fool’s errand roundaboutly (and uncomprehensively) by sharing a list from his book Hope Is an Imperative, a list of things Orr believes every healthy community needs, a plainly worded but provocative list that I’ve been sharing with friends and students for years:

• front porches
• public parks
• local businesses
• windmills and solar collectors
• local farms and better food
• better woodlots and forests
• local employment
• more bike trails
• summer baseball leagues
• community theaters
• better poetry
• neighborhood book clubs
• bowling leagues
• better schools
• vibrant and robust downtowns with sidewalk cafes
• great pubs serving microbrews
• more kids playing outdoors
• fewer freeways, shopping malls, sprawl, television
• no more wars for oil or anything else"]]></description>
<dc:subject>davidorr small local growth 2026 teddymacker us community society slow consumerism consumption presence poetry life living howwelive humanism hope love gratitude speed scale scientism spirituality education technology science conservation agriculture citizenship civics localism politics land willaimcatton prosperity peace peacemakers healing healers restoration storytelling stories well-being wellbeing success careerism human humane humans earth ecology environment beagoodancestor kinship davidsteindl-rast georgesturt togetherness connection ellendavis joannamacy garysnyder wendellberry intelligence culture religion geography time longnow bighere longhere bignow ugliness sustainability unsustainability ecologicalliteracy knowledge wisdom destabilization climate climatechange globalwarming slowknowledge democracy economics economy deniselevertov vaclavhavel randolphseverson civilization modernity ai artificialintelligence power gandhi martinlutherkingjr mlk haroldrobbins henryadams decency reason responsibilit</dc:subject>
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<item rdf:about="https://www.oaklandreviewofbooks.org/trash-islands-synthetic-frontiers-review/">
    <title>Invisible circulations</title>
    <dc:date>2026-04-05T06:43:12+00:00</dc:date>
    <link>https://www.oaklandreviewofbooks.org/trash-islands-synthetic-frontiers-review/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Where there's no trash island there."]]></description>
<dc:subject>mayaweeks 2026 plastic plastics evetuck pollution oceans ocean pacificocean oceanography science charlesmoore kimdewolff stefanhelmreich melodyjue maxliboiron seaweed garbage greatpacificgarbagepatch landfills disposability growth expendability culture environment haunani-kaytrask mmurphy interconnectedness interconnected water land ecology carbonsequestration responsibility</dc:subject>
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<item rdf:about="https://www.theguardian.com/news/2026/mar/26/ai-got-the-blame-for-the-iran-school-bombing-the-truth-is-far-more-worrying">
    <title>AI got the blame for the Iran school bombing. The truth is far more worrying | Iran | The Guardian</title>
    <dc:date>2026-03-29T02:52:49+00:00</dc:date>
    <link>https://www.theguardian.com/news/2026/mar/26/ai-got-the-blame-for-the-iran-school-bombing-the-truth-is-far-more-worrying</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["LLMs-gone-rogue dominated coverage, but had nothing to do with the targeting. Instead, it was choices made by human beings, over many years, that gave us this atrocity"]]></description>
<dc:subject>kevinbaker ai artificialintelligence fascism iran warcrimes us donaldtrump anthropic maven petehegseth palantir pentagon military claude morganames charismamachine technology attention llms blame chuckhagel robertwork jackshanahan michaelerikkurilla cameronstanley history targeting war vietnam michaelsherry civilians bombs bombing missiles carlvonclausewitz marcgarlasco humanrightswatch iraq iraqwar kosovo jonlindsay wesleyclark johnfyfe uk raf doublebind theodoreporter davidnoble alexkarp bureaucracy lucysuchman responsibility</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=vxANpQiRoQk">
    <title>How Behavioural Science was Hijacked - with Nick Chater - YouTube</title>
    <dc:date>2026-03-24T07:02:54+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=vxANpQiRoQk</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I spoke to Professor Nick Chater to discuss his provocative new book It’s on You!  How the Rich and Powerful Have Convinced Us that We're to Blame for Society's Deepest Problems. As a behavoural economist, I initially went into the field because it offered an alternative to the moribund old theories of rationality and equilibrium. Yet I was gradually disappointed that behavioural approaches only tweaked the model, offering an account of how ‘biased’ individuals strayed from rationality, and how we could ‘correct’ their behaviour. The focus on individuals was retained and the thought was that solving economic and social problems only required minor tweaks to their choice environment, known as “nudging”, an approach which took off in governments and corporations across the world.

The field of behavioral economics has promised that we could solve society’s deepest problems—from the climate crisis to retirement security—by simply "nudging" individuals toward better choices. But Nick and his coauthor George Loewenstein argue that this focus on what they call the ‘individual-frame’ has been a massive distraction. In this interview, we explored how major corporations have used behavioral science as a clever sleight of hand to convince us that we are to blame for systemic failures, all while they quietly lobby against the regulations and taxes that would actually create change. We dove into why it’s time to move past the "nudge" and start rewriting the social and economic rulebook to prioritise the common good over individual responsibility, adopting what they call the ‘systems-frame’.

Nick has a lifetime of research behind him and went from, a nudge convert to a nudge heretic. I was really great to get his perspective on how that happened and how we can use behavioural science for good.

Originally recorded on Tuesday 17th March, 2026."]]></description>
<dc:subject>nickchater unlearningeconomics 2026 behavioralscience society rationality equilibrium behavior government corporations corporatism economics behavioraleconomics regulation deregulation taxes taxation individualism responsibility georgeloewenstein systems systemicfailure commongood cahalmoran</dc:subject>
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<item rdf:about="https://aeon.co/essays/if-we-hope-to-build-artificial-souls-where-should-we-start">
    <title>If we hope to build artificial souls, where should we start? | Aeon Essays</title>
    <dc:date>2026-03-20T05:01:19+00:00</dc:date>
    <link>https://aeon.co/essays/if-we-hope-to-build-artificial-souls-where-should-we-start</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["As the 18th-century war between mechanism and romanticism returns, we face a new question: can we build artificial souls?"]]></description>
<dc:subject>peterwolfendale ai artificialintelligence consciousness 2026 llms chatgpt claude gemini emilybender samaltman openai augustecomte jeremybentham philosophy philosophyofscience computing ethics society samueltaylorcoleridge karlwilhelmfriedrichschlegel behavior human humanism romanticism kant hegel aristotle davidhilbert kurtgödel gödel alanturing hubertdreyfus johnsearle plato descartes robertpurdy morality responsibility agi artificialgeneralintelligence chineseroom personhood machines generativeai siliconvalley lesswrong eliezeryudkowsky nickbostrom effectivealtruism deepmind google shanelegg alvanoë alphafold daviddeutsch alberteinstein innovation raysolomonoff johnhaugeland johnvervaeke adaptability freedom alphazero leibniz genai immanuelkant</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=iUyQyfz_gtE">
    <title>You've Been Lied to About Addiction | The Gray Area - YouTube</title>
    <dc:date>2026-03-10T00:14:01+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=iUyQyfz_gtE</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Addiction is one of those words that seems obvious until you try to explain it. We tend to fall back on two simple stories. Either addiction is a moral failure or it’s a brain disease that robs people of agency entirely. But neither of those stories feels complete.

Today’s guest is philosopher Hanna Pickard, author of What Would You Do Alone in a Cage With Nothing But Cocaine? Pickard argues that it’s a harmful mistake to treat addiction as either sin or sickness. Instead, it’s a form of behavior that’s shaped by trauma, isolation, identity, social conditions, and often deep psychological pain.

Sean and Hanna talk about her theory of addiction and why our society has built the cage that so many people are trying to escape.

Host: Sean Illing (@SeanIlling)
Guest: Hanna Pickard, author of What Would You Do Alone in a Cage With Nothing But Cocaine?

YouTube Chapter Titles
5:08 Writing about addiction
8:44 Defining addiction
15:23 Wanting something vs. being addicted
20:15 Agency and responsibility
31:15 Untangling blame and responsibility
38:33 Support structures and accountability"]]></description>
<dc:subject>hannapickard seanilling addiction 2026 agency responsibility blame accountability supportstructures society trauma isolation identity socialconditions psychology self-harm recovery moralism science medicine health suicide healthcare freewill treatment publichealth us punishment choice judgement care concern respect answerability condemnation hostility stories storytelling institutions drugs narrative alcoholism change self-improvement grouptherapy therapy relationships compassion empathy philosophy presdisposition brain</dc:subject>
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<item rdf:about="https://disconnect.blog/sam-altmans-anti-human-worldview/">
    <title>Sam Altman’s anti-human worldview</title>
    <dc:date>2026-02-23T22:55:00+00:00</dc:date>
    <link>https://disconnect.blog/sam-altmans-anti-human-worldview/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["OpenAI CEO downgrades humanity in pursuit of goal to merge with computers"

...

"But the real problem with Altman’s response was how he reframed the question: it wasn’t about how much energy AI used, but how much it used in comparison to humans. Altman does not have these comparative figures at the ready. He admitted as much in his answer. He was constructing a theoretical argument that justified his desire to ignore the impacts of his company and the wider industry. In truth, the figures don’t even matter because he’s engaged in something much more pernicious as he seeks to distract from the impacts of his corporate efforts.

“It takes like 20 years of life and all of the food you eat during that time before you get smart,” Altman asserted, talking about a typical human. “And not only that, it took the very widespread evolution of the 100 billion people that have ever lived and learned not to get eaten by predators and learned how to figure out science and whatever, to produce you.” In short, he’s saying that creating humanity and humans as they now exist required a lot of energy through human history and for each person living today — which means we cannot blame companies like OpenAI for the impacts associated with generative AI and the data centers it requires.

Let’s be clear: this is an absurd line of argument. Altman is seeking to equate AI with humans once again. He’s already tried to sell the public on seeing his chatbots as companions, therapists, and assistants rapidly on their way to human-equivalent levels of cognition, if not there already — assertions that are pure fantasy — and after making those claims, he now wants the resources needed to create AGI to be judged on a human scale too.

There is an undercurrent to the argument that effectively suggests humanity itself needs to be managed if there’s a resource crunch. Human life is downgraded to be equivalent to a machine, and thus has none of the inherent value we tend to associate with it or the qualities that make us uniquely human. There is ample reason to justify the energy use needed to ensure humans live and even thrive — beginning with the fact that we’re actually alive but going as far as to recognize the inherent value of human life that should be preserved and be allowed to flourish. Those qualities do not apply to Altman’s slop-generating machines.

He does not seem to share that same reverence for humanity; his reverence is reserved for the fantastical AGI gods he seems determined to bring into being. This shouldn’t be a surprise. Many of the billionaires at the height of Silicon Valley adhere to an anti-human worldview that not only sees humans merging with machines, but being consumed by them. Altman has paid to have his brain frozen when he dies, in the hope that it can be uploaded to a computer sometime in the future, and has argued that “the merge” — where humans and machines become one — is essential for the future of humanity.

This is all in line with the longtermist worldview, which argues the value of people alive today and people who might live a million years from now are equivalent. If an action today might help ensure billions of people will live in the far future, even if it means harming millions in the present, that is justified under their anti-human calculus. It’s a philosophy that seems to exist purely to justify the science fictional pursuits of tech billionaires while their actions magnify the suffering of billions of actual people. In fact, those future people they envision are not people at all, but “post-humans” who live in vast computer simulations, not as flesh and blood.

Neglecting responsibility

Altman’s statements on stage in India would have been bad enough, but they appeared even more heartless and anti-human after a report from the Wall Street Journal the following day. Mass shootings are sadly far too common in the United States these days, but they’re still quite rare in many other countries.

On February 10, Canada suffered one of the worst mass shootings in its history when eight people were killed in Tumbler Ridge, British Columbia, including five students and a teacher at a secondary school. After the shooting, OpenAI reached out to authorities to provide information about the shooter’s use of ChatGPT and announced it had banned the shooter’s account months earlier.

However, what OpenAI didn’t say, but the Wall Street Journal discovered, was that employees pushed for the company to reach out to Canadian authorities to alert them to what the person who would later take eight people’s lives was inputing to ChatGPT. The user was flagged through an automated system for suggesting scenarios to the chatbot involving gun violence. “Internally, about a dozen staffers debated whether to take action on [the user’s] posts,” wrote the Journal. “Some employees interpreted [the user’s] writings as an indication of potential real-world violence.”

I’ve seen suggestions online that this presents serious privacy concerns, but I think those people need to check their cyberlibertarian leanings. The companies have been quite open about the fact that chatbot conversations are not fully private, just as people’s search history isn’t. These companies have a duty to the public to identify users trying to use their tools to do harm, just as would be the case in other industries. Simply because something happens online does not mean it exists beyond accountability, and if people don’t want their chatbot conversations flagged, they can simply not use chatbots — or avoid talking to them about committing gun violence or harming people.

There’s no question this was negligence on the part of OpenAI. For a company that has talked so much about AI safety, their leaders are clearly not taking their responsibilities for the present-day impacts to their users and the wider society seriously — in part because safety to them is again associated with fantasy rather than reality. AI safety means to align AI with humanity so a future AGI doesn’t seek to annihilate us (or some sci-fi foolishness like that). It doesn’t mean to stop real harm, as OpenAI could have helped to do in Tumbler Ridge had its leadership listened to employees pushing them to inform police.

We have already seen all the reports about the negative mental health impacts of chatbot dependence, and ChatGPT even coaching teenagers on how to commit suicide. OpenAI only announced changes to ChatGPT on that front after it was sued over a teenager’s death. But the story about the company’s decision not to report a potential shooter to Canadian law enforcement, coming right on the heels of Altman denigrating humanity to the level of machine, was a bit too much for me to handle.
Believing hype over reality

As far as I’m concerned, there are two big takeaways here. The first is that OpenAI, Altman, and the generative AI industry more widely needs to start feeling the pressure. They’ve had a pretty easy ride these past three years, as they made big promises, caused hundreds of billions of dollars to flow in their direction, and generated a slew of social harms they haven’t had to properly account for. This technology is being pushed by people who not only disregard human life, but seek to subsume it to computers, and it’s time they’re not only reined in but seriously questioned and held to account for what they’re doing.

But beyond that is to question what our governments are doing by not just welcoming the industry, but often actively pushing generative AI throughout the public sector and into the private sector too. In response to the Journal’s revelations, Canada’s AI minister said he was “deeply disturbed” and reached out to OpenAI for answers. But he’s more of an AI evangelist than someone seeking to really understand the impacts of the technologies and take action to rein them in. His response to the recent Grok deepfake scandal was little more than a secular version of “thoughts and prayers.”

Our governments are actively selling us out to companies that do not have our best interests in mind, based on promises of increased productivity and a flood of investment that are based far more on hype than reality. There are already signals that companies in other parts of the economy are pulling back from AI investment after not seeing the returns, and that even workers in tech who think they’re becoming more productive thanks to these tools are deluding themselves.

While chasing the hype, governments are leaving their citizens open to abuse and harms that few other industries would so easily get away with. As Altman and his colleagues make it clearer than ever that they care very little for most of the humans on our planet and in our societies, their word should stop being taken as gospel and the impacts of their companies should be assessed on what they’re doing in the here and now, not what they might do sometime in the far future."]]></description>
<dc:subject>parismarx 2026 openai artificialintelligence ai chatgpt transhumanism tescreal human humans dehumanization agi billionaires accountability begligence aihype responsibility productivity chatbots negligence artificialgeneralintelligence</dc:subject>
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<item rdf:about="https://www.vogue.in/content/in-2026-im-no-longer-interested-in-working-on-myself">
    <title>In 2026, I’m no longer interested in ‘working on myself’ | Vogue India</title>
    <dc:date>2026-02-18T07:22:02+00:00</dc:date>
    <link>https://www.vogue.in/content/in-2026-im-no-longer-interested-in-working-on-myself</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["We think of ourselves as full-time projects, but what if doing so much inner work does more harm than good?"

...

"Over the last few years, working on myself has equipped me with the kind of therapy-speak that impresses even my therapist. In my private world of thoughts, feelings, beliefs and values, I can identify patterns, name triggers and contextualise emotions easily. I know when I’m avoiding something and when I’m “doing the work.”

What I’m less sure of is whether all this language has actually made living any lighter.

My now-abandoned New Year’s resolution is the same as the previous year’s and started as a joke: to keep my mouth shut more often. When a colleague asked me about it, I shared that line half-laughing, and then I was hit with a familiar blow. After almost every quip, comment or opinion, I wasn’t really listening to the response anymore. I was watching myself have the interaction. I register how something makes me feel, immediately question whether that feeling is justified, then interrogate where it comes from, what it says about me and how it might be read by someone else. By the time I’ve reached a conclusion, the moment itself has passed. What’s left is a low-grade anxiety.

Everything began to feel like a diagnostic exercise. If I’m tired, it’s burnout. If I’m irritated, it’s dysregulation. If I don’t reply to a message immediately, I’m either protecting my boundaries or avoiding intimacy. I am never simply annoyed. I am always processing.

To be fair, some of this shift was necessary. Therapy helps. Naming patterns helps. Talking about things publicly has helped people survive things they otherwise might not have. Awareness is progress. My awareness, however, has tipped into surveillance.

Part of this isn’t personal at all. We now live in systems that reward visibility, explanation and moral legibility. Thoughts are posted. Reactions are ranked. Opinions are flattened into screenshots and circulated without context. The pressure isn’t just to think critically, but to demonstrate that thinking in real time.

I saw a reel recently, because of course I did, that said: if you think it’s not that deep, you’re not thinking critically. It hit hard. There are plenty of things in this world that demand seriousness and accountability. War, violence, the steady erosion of rights. But instead of broadening our focus outward, many of us have turned it inward, turning critical thinking into overthinking; hyper-policing our thoughts and language until having a personality feels like a risk assessment exercise. And it’s exhausting.

In moments when collective action is desperately needed, we’ve somehow built a culture that exhausts us before we even get there. If everything requires total moral coherence at all times, participation starts to feel impossible. Silence becomes safer than imperfection. And if you do speak, you find yourself performing and watching it back through the imagined gaze of hundreds or thousands of people, tweaking it as you go.

Keeping my mouth shut didn’t make me a better person as much as it did a more paranoid one who constantly confuses self-monitoring with ethical living. I’ve taken silent, deep breaths while an acquaintance took offence to my offhand but triggering “are men okay?” comment, willing my face to stay empathetic. I’ve nodded along when a friend described the boundary-breaching act of another friend calling her to talk about her break-up.

I’ve become good at editing and updating myself since a Reel told me there are 5 more ways to lower cortisol to de-puff my face and become kinder. Are you not actively listening? Here are 11 techniques to try.

Which brings me to this uncomfortable admission: I’m tired of working on myself as a full-time project. Not because I don’t care or I think nothing matters. But because turning every inner state into something that needs fixing has made life feel smaller, not more expansive.

So 2026 isn’t about opting out of responsibility. It’s the year I stop going through life as if I’m on a live stream. Letting some thoughts stay half-formed. Asking the clumsy question even if it earns a stern correction. Being occasionally awkward, occasionally illogical and occasionally unremarkable. And if that feels uncomfortable in a culture obsessed with optimisation, maybe that discomfort is worth sitting with. The need for constant self-improvement has given me more anxiety than a missed flight. It’s fine if I suck sometimes."]]></description>
<dc:subject>2026 sarahussain self self-improvement imperfection perfectionism responsibility</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>
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    <link>https://om.co/2026/02/09/conveniencing-ourselves-to-irrelevance/</link>
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<item rdf:about="https://www.nytimes.com/2026/02/10/opinion/ezra-klein-podcast-george-saunders.html">
    <title>Opinion | George Saunders on Anger, Ambition and Sin - The New York Times</title>
    <dc:date>2026-02-14T07:12:41+00:00</dc:date>
    <link>https://www.nytimes.com/2026/02/10/opinion/ezra-klein-podcast-george-saunders.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[via:
https://mbird.com/week-in-review/february-7-13/ ]]]></description>
<dc:subject>georgesaunders kindness grace sin responsibility 2026 ezraklein ambition anger judgement</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:b0b26384a819/</dc:identifier>
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<item rdf:about="https://theconvivialsociety.substack.com/p/owning-our-words-sounding-the-depths">
    <title>Owning Our Words: Sounding the Depths of Language</title>
    <dc:date>2026-02-08T05:50:39+00:00</dc:date>
    <link>https://theconvivialsociety.substack.com/p/owning-our-words-sounding-the-depths</link>
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<item rdf:about="https://thepointmag.com/examined-life/the-left-case-for-great-books/">
    <title>The Left Case for Great Books | The Point Magazine</title>
    <dc:date>2026-02-03T22:02:11+00:00</dc:date>
    <link>https://thepointmag.com/examined-life/the-left-case-for-great-books/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The American left is a pretty cerebral lot: it contains a lot of grad students, underemployed humanities majors and hyper-literate autodidacts, and this educational glut is often grounds for criticism. We are, according to the usual line, too much in our own heads, too busy building castles in the air to relate to people on the ground. But despite our eggheaded reputation, the American left has failed to articulate a broad and unified vision for education. We are generally successful at toeing a line on issues of policy—robust funding for public education, opposition to charter schools, strong support for teachers’ unions, etc.—but the left, having painted a compelling and persuasive picture of a political life that should empower ordinary citizens and of a working life that ought to be a source of pride and dignity, has not been able to make a similar case about what education is for.

As a leftist myself and a university professor, I find this failure particularly galling—especially at a time when the various symptoms of post-industrial capitalism have leeched away the university’s public financial support, pushed students into ever-narrower vocational training for ever more uncertain job prospects, and so inflated tuition rates that a four-year degree can cost as much as a three-bedroom house. What is being offered as education is so far removed from any recognizable articulation of the good life that an alternative is not merely desirable but necessary for education to be considered part of the good life at all.

The American right also recognizes that there is a crisis in education—and has responded to it in a variety of ways. The most substantive of these responses generally goes by the name of “classical education,” although the term encompasses a great variety of visions and practices. In some cases it seems to mean nothing more than a preference for old books and discussion-driven teaching, in some it puts a Montessori-like emphasis on creating a beautiful and stimulating learning environment, and in others it decries liberalism, communism and gender theory as the harbingers of social collapse. The movement’s contemporary shape and name can be traced back to Susan Wise Bauer’s 1999 book The Well-Trained Mind: A Guide to Classical Education at Home. Bauer’s book views the medieval trivium—grammar, logic and rhetoric—as a framework for moving cyclically through subjects as a child matures: first learning a subject’s basic elements and how they fit together (grammar), then learning argumentation and causality and abstract thinking across various domains (logic), and finally how to make arguments that are elegant and persuasive in addition to being valid (rhetoric). The various practitioners of and advocates for classical education share a commitment to teaching accepted canonical texts (drawing largely on the “Great Books”), to education as inseparable from character formation, and to the thesis that the abandonment of the two prior commitments by K-12 schools and universities has hollowed out their ability to effectively educate students. Many proponents of classical ed draw on the ancient distinction between liberal education, suitable for free persons who are to govern themselves and others, and servile education, suitable for those who are to be useful to others, noting that education in a democratic society ought to prepare all people to lead meaningful lives in pursuit of a vision of the good, not merely to work as someone else’s employee or to serve a particular social function.

Education like this, based on “great books,” has a somewhat unsavory reputation on the left. This is due, in part, to its recent association with conservative or reactionary political movements. It’s also because we do not wish to be elitists or chauvinists. Great-books advocates have been guilty of both; it is all too easy to slip from reading things because they are recognized as good to reading them because they are merely recognized. A long-running cynical joke at Columbia holds that the university’s signature course on political and moral philosophy, Contemporary Civilization, is abbreviated “CC” because its real purpose is to furnish “cocktail conversation.” The University of Chicago’s Mortimer Adler, one of the twentieth century’s most fervent advocates for great books, was convinced that there were exactly 102 “great ideas” and that his particular canon of Great Books of the Western World contained all of them.

Yet the underlying theses of classical education do not strike me as baseless, nor even particularly right-wing. I have always found the distinction between liberal and servile education to be compelling, and the idea that value-free education is desirable or even possible strikes me as absurd on its face. The notion that students should mainly be acquiring “skills” or “competencies,” so prevalent in high-level discussions of education policy and in ranking school systems, rings hollow to anyone who has ever cared enough to become a teacher: one teaches because one has fallen in love and, like any lover, one wants to shout it from the rooftops, because in loving something we come to see that it is good, that it is something a person should want for themselves. We on the left generally agree that education is for the student’s benefit, not for the benefit of their future employer, and that students go to school not merely to acquire skills but to develop an entire social and intellectual life: to have something good and to have it forever. We are sometimes embarrassed to say this, I think, out of misplaced or excessive courtesy: we have seen too many snobs tell people what they ought to like. But we shouldn’t be. It is not snobbish to say that a person with lungs must breathe or that a person with a stomach must eat, nor that a person with a mind must think. It is not snobbish to show someone how to love something new—it is a gift.

There are, to be sure, writers on the left who have articulated critical alternatives to the general state of education. Perhaps the most famous alternative is Pedagogy of the Oppressed by the Brazilian Marxist educator Paulo Freire, which is the third most-cited book in the entire social-scientific literature. It appears regularly on syllabi in schools of education and social work around the country, and not without reason: it presents a vision, in clear and forceful terms, of education as a means of improving the lives of the people who need it most. In my experience, however, it is rarely assigned or cited in its entirety: the most commonly cited excerpt, by a pretty overwhelming margin, is its second chapter arguing against what Freire calls the “banking” model of education—in which an authority (the teacher) merely transfers information to a recipient (the student). Instead, he proposes a cooperative model, in which teachers and students are engaged in a joint enterprise and the teacher is not so much an authority as a more experienced student. Much less commonly cited is the book’s first chapter, in which Freire lays out his philosophy of education more broadly: “The pedagogy of the oppressed is an instrument for their critical discovery that both they and their oppressors are manifestations of dehumanization.” The process of education, then, is the process of becoming human.

Reading Freire’s introductory chapter a couple of years ago, I found myself surprised not only at how strongly his vision overlapped with those found in more conservative “classical ed” materials, but also at how strongly they resembled the ethos of a “great books” seminar. My own teaching has confirmed the resemblance. The great books have their own pedagogical tradition, one from which classical ed draws to greater or lesser degrees but which has a history and institutions distinct from those most commonly associated with classical ed. I’d like to make the case that a great-books model at the undergraduate level is, in fact, so consonant with Freire’s radical critique that it represents a far better path forward for a left-wing vision of education than virtually anything else currently on offer in the United States.

●

In the fall of 2016, early in my teaching career, I was in graduate school teaching a section of a course called “Great Books,” a survey of mostly Greek and biblical texts, at the University of Michigan. My section was scheduled to meet at 9 a.m. on Wednesdays and Fridays, and on Wednesday, November 9th we were scheduled to go over the Eumenides of Aeschylus, the final play of his Oresteia trilogy. The events of November 8th shocked the country, and having soothed my nerves on that night with generous pours of Dalwhinnie, I came to class braced for disaster. There was no shortage of dark glasses or downcast faces, and I had no idea how I would go forward. The text itself, however, furnished us with a providentially timely question: What does one do with the losers in a democratic contest? Bit by bit, as the discussion unfolded and students whom I knew to be in different political camps spoke about a fundamental question of democratic legitimacy, I could feel the tension in the room unwinding. The questions in the text were not gathering dust in fifth-century Athens but present and alive in the room, filling an intellectual and emotional need that nobody could have predicted. Something happened in that room that I cannot fully describe and did not intend, but I have not forgotten it and never will, because those students showed me what an intellectual community can do for one another.

For Freire, education is fundamentally about freedom, which is “not an ideal located outside of man; nor is it an idea which becomes myth. It is rather the indispensable condition for the quest for human completion.” An educated person is in some sense liberated from the blinkers and boundaries imposed by their social position, freeing them to evaluate and judge for themselves, among equals, rather than merely accepting what they are given. This understanding is fundamental to the seminar model: there is not a predetermined conclusion about the text at which I expect students to arrive. My own academic specialty is Homeric studies, and I have taught the Iliad and Odyssey in both Greek civilization courses and great-books courses. The two are fundamentally different. In a Greek civilization course, there is an outline of scholarly consensus on the subject, and my task as an instructor is to convey that outline—about Bronze Age Greece, about the forms and composition of epic poetry, about the place of Homer in later Greek education and self-conception—to the students, to the best of my ability and theirs. In a great-books seminar, that material is not neglected, but the focus is on the kinds of questions that the poems raise and the students’ reflections on them. The conflict between Achilles and Agamemnon, for example, presents a dilemma about whether one should reward individual achievement or preserve the stability of a larger enterprise; meanwhile, the Homeric deities force the students to reckon with the all-too-common human experience of being treated as a pawn by persons or forces too powerful to oppose. These are not questions to which any honest instructor can pretend to have a definite answer: they demand serious thought from many people who can take one another’s ideas and test them or turn them in a different direction. In this way, the contributions of each student help their classmates step into larger, more thoughtful versions of themselves: like my students did on that post-election morning, they step through and beyond their present concerns into what they didn’t know they needed. They see more sides of the question; they take in a greater share of humanity; they are, in Freire’s understanding, more free.

When we sit down in a seminar to explore a text and the questions it poses, we are not doing it for an employer or in the service of some idea of social utility, but for ourselves and for one another. Indeed, it is only by divesting ourselves of the trappings of expertise and social hierarchy that a seminar becomes possible at all: we must meet and speak as equals. This includes both the people in the room and the author of the text: all may be criticized, but all must be understood. Plato knows this perfectly well: the Symposium is one of the greatest works on education because it shows human beings at leisure, divested of political obligations and social rank, exploring the question of what eros means to them. Only at a private party can they throw off what sets them apart from one another and pursue the truth in common. We can follow their conversation because we are like them: far from being cut off by the chasm of history, it is through history that they can speak with us; to believe otherwise is to hold communication with and understanding of other persons impossible and to foreclose the solidarity that forms the basis of our politics.

For Freire and for anyone who teaches great books, what is shared, our humanity, is the most important part of education. And in Freire’s account, it is precisely what structures of oppression seek to cancel out: “The solution of this contradiction between oppressor and oppressed is born in the labor which brings into the world this new being: no longer oppressor nor longer oppressed, but human in the process of achieving freedom.” It is not enough to recognize this fact theoretically: we reclaim our humanity by laboring, by doing what is proper to rational and social creatures, and what is most proper to us—what is most uniquely our own—is the depth of cognition made possible by language and the extended social life to which language gives birth. We are most human when we are thinking together, and only by doing this and habituating ourselves toward doing it can we change the circumstances that deprive us of this shared humanity.

●

This being-together doesn’t happen only in the classroom. The secret ingredient behind the most successful great-books programs is not only the syllabus but the intellectual community that is formed. A community is necessary because it lets people who have begun to recognize their common humanity develop new ways of relating to one another that have nothing to do with the scripts handed to them by their social context, and this new community must be insulated in some way from society at large so that the compulsion to follow these omnipresent, ready-made social scripts loses some of its force. I might be accused here of advocating that students be put inside a bubble and disconnected from the real world, and I would answer that yes, that much should be obvious. It is precisely the world, understood as the social and economic structures into which we are born, through which we secure the necessities of survival and which hedge the boundaries of our social worlds, that an educational community must shut out, for the same reason that a monastery must do so: there is common work to be done that demands the cooperation of free and equal human beings.

This is why a really good college is a little bit of a cult—not because we ought to ignore the world but because there are encounters between persons that the world does not allow. The disasters of the Iliad could have been avoided if Agamemnon had simply apologized to Achilles as an equal, but Agamemnon is a high king who recognizes no equals, and so the very thing that would save him is precisely the thing that he cannot do. The assemblies of kings were supposed to be places in which all were equal and could speak their minds, but the poem shows us in the first two books, first through the argument between Achilles and Agamemnon and then through the beating of the outspoken commoner Thersites, that this is a paper-thin lie: the distinctions of rank have already made their way in. Freire insists that these distinctions must be overcome “objectively,” that is, in real conditions: it is not enough to say we are in a new kind of community. Instead, we must actually build one, with money and staffing to support the community’s work. This world does not afford us space to work out and rehearse the relationships that we could and ought to have with one another in the world that has yet to come: those spaces must be claimed and built and defended.

The formation of a new community with new kinds of relationships does not extend only to the students, but also to the faculty who teach them. Resolving to teach outside one’s specialty, as a great-books program demands, puts faculty members back into the position of being amateurs and so brings them closer to the intellectual position of their students. This is why it aligns so well with Freire’s famous critique of the “banking model of education,” which positions students as empty containers for knowledge given by an expert instructor who is the arbiter of what they do and do not need to learn. My own teaching benefits tremendously from being unable to pretend to any kind of expertise: texts outside my disciplinary wheelhouse have become some of my favorite material to teach precisely because I can explore them alongside my students rather than insisting that I have something they need. I can do this responsibly because I have recourse to colleagues who can save me from gross factual blunders. This is expertise in the service of a community: rather than a source of authority for telling other people what they must learn and who they must become, it becomes a resource for the students to draw on in their own exploration of the world and themselves.

That said, there’s a reason why it’s called “great books”: the texts you read together in class still need to be good ones. The most important criterion is that the books should bear rereading: ideally you could triple the amount of time you devote to each one and still not have enough. I don’t think it’s reactionary to concede that something with a millennium of unbroken readership is probably worth reading for anybody. Certainly there are issues of representation, but these very issues make for excellent discussion material—the sorts of conversations that are challenging and edifying for students and teachers alike. (It also bears noting that as soon as women or formerly enslaved people began reading and writing in significant numbers, first-rate writers emerged from among them, many of whom are now long-established presences in these courses.) In any case, academics are prone to seriously overestimating the political significance of a syllabus. You aren’t helping anybody get health care when you omit Dante from your syllabus, but you are denying an opportunity to read Dante. Given all the alarms being sounded about how little students read, shouldn’t we try to give them the best we can offer?

And what makes a great-books program truly contentious is something else: the freedom of the student to set their own goals for their study and to relate to the texts as they choose. It means that there is no guaranteed outcome: successful completion of the program means only that a student made it to the end. They have probably read most of the required texts and acquired some facility with writing and speaking. But it is perfectly possible to go through a great-books program without its making so much as a dent in your soul. You can read everything and write decent essays and emerge as a good American university graduate: you will have been trained, as Achilles was, to be “a speaker of words and a doer of deeds,” well prepared to argue your case and act in the world. That is a fine outcome by many standards; indeed, I think most college deans would prefer that we make more of those people. But there are easier ways to do that. When we teach great books we aim at the transformation of a person’s relationships to themselves and to others: as Plato would put it, we aim at a full turning of the soul toward what is good. This is not a reliable formula, and it is not something we can do without the student’s own commitment. But it happens, and I’ve seen it happen: I’ve seen students follow Alcibiades into mad love for Socrates, become captivated by the romance of Tristan and Yseult, and get thrown into spiritual crises by Kierkegaard or artistic crises by Virginia Woolf.

None of these crises was especially smooth or easy for anybody involved: there isn’t a manual for how to talk a student through the realization that the life they had planned out is no longer compatible with the person they’ve become, but it’s far better for them to figure that out now than to find themselves with a mortgage whose payment depends on living out a contradiction that sheer will can no longer hold together. Our elite colleges have already perfected the formula for confidence and polish: it’s not hard to produce people who think that the world is their oyster and might be able to dash off a few choice lines from Homer or Montaigne at a party, and if that’s all someone wants from an education, there is no way to compel them to do more. How, after all, are we to assess the turning of the soul? All we can say is, here is a program and a community, and we have seen wonderful things happen here, and many people have said that it was very good for them even when it was hard, and perhaps you, a student, may decide that it will be good for you as well.

We are very far from the world that we on the left would like to live in, the world in which simply living is possible for everyone, and building that world demands difficult work. But it also demands thought, and perhaps we can carve out a little bit of time to think and rehearse for a world in which we can all be more human. If you do not believe that it is possible for someone’s life to be changed by reading and thinking together then I wish you well, but I do not think we are in the same profession and I am not sure we’re on the same side. I can tell you that some years ago now, a young man who was still a convinced atheist read Augustine’s Confessions and found in its pages an account of evil and responsibility that overturned his entire moral picture of the world. That same young man took in Plato and Machiavelli and Hegel and Marx in great gulps the following year and felt like he had fewer and fewer solid places to stand but a much better sense of where he was. He was fortunate enough to know other young men and women who felt the same way around the same time, and their late-night conversations (including several genuine toga-clad symposia) changed how they all saw the world and one another. This story is mine; it also looks a lot like the stories of a lot of people who’ve seen that it’s possible to teach and learn in a way that does not speak to making a living but simply to living."

[via (emphasizing the bulk of the final paragraph):
https://social.ayjay.org/2026/02/03/daniel-walden-if-you-do.html ]]]></description>
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<item rdf:about="https://snyder.substack.com/p/on-tyranny">
    <title>On Tyranny - by Timothy Snyder - Thinking about...</title>
    <dc:date>2026-02-02T05:48:22+00:00</dc:date>
    <link>https://snyder.substack.com/p/on-tyranny</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["These are twenty lessons from the twentieth century I published seven years ago, first as a kind of online declaration, and then, with historical examples, in a pamphlet called On Tyranny.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

    20. Be as courageous as you can. If none of us is prepared to die for freedom, then all of us will die under tyranny."]]></description>
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<item rdf:about="https://www.newcartographies.com/p/the-user-generated-content-ruse">
    <title>The &quot;User-Generated Content&quot; Ruse - by Nicholas Carr</title>
    <dc:date>2026-01-29T21:03:45+00:00</dc:date>
    <link>https://www.newcartographies.com/p/the-user-generated-content-ruse</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The feed is the content."

...

"Big social media companies are facing hundreds of personal-injury lawsuits claiming that their platforms have harmed people, particularly kids. Lawyers for the plaintiffs, which include individuals, states, and school districts, are modeling the suits on the successful litigation against cigarette companies at the end of the last century. Should the social media companies lose the suits, the first of which began this week in Los Angeles, they would face not just massive payouts but also the prospect of extensive new regulatory controls on their businesses, just as tobacco companies did.

The internet giants have armies of lawyers, and they’re spending millions to block the suits. They claim, as they always have in the past, that they’re shielded from such litigation by the 1996 Communications Decency Act. As the Wall Street Journal writes, in an editorial sympathetic to the companies, “The first problem with these cases is that Section 230 of the 1996 Communications Decency Act says internet platforms can’t be held liable for user-generated content.”1 But that old argument no longer holds water. The content produced by social media companies today is anything but “user-generated.” To think otherwise is to misunderstand how social media operates —and to misinterpret the scope of Section 230.

In 1996, when Congress passed the Communications Decency Act,2 the big internet companies were internet service providers, or ISPs. Their role was limited to providing customers with access to the net, through, usually, dial-up connections over telephone lines. The ISPs acted as common carriers, their role limited to the transmission of information that was created by others — a role similar to that of traditional telephone companies or even the post office. Just as it would have been unfair to hold a mailman liable for the content of the letters he delivered to people’s mailboxes, so it would have been unfair to hold ISPs liable for the content of the emails and web pages they delivered to people’s computers. Section 230 provides internet carriers with a safe harbor from litigation so long as they restrict themselves to transporting data and do not act as “publisher or speaker” of the content they deliver:

<blockquote>No provider or user of an interactive computer service shall be treated as the publisher or speaker of any information provided by another information content provider.</blockquote>

Back in the early days of social media, it could be argued that Section 230 still applied. When Facebook started up in 2004, for instance, it provided its users with templates for inputting and organizing personal profiles and messages, but its main role was to connect people through an online network so they could share the content they created. The users were the speakers and the publishers of the content. Facebook was the carrier of the content.

That all changed in 2006 when Facebook introduced its News Feed. The users no longer controlled what they saw when they logged on to the network; they now saw a “feed” of information that was controlled by the algorithms Facebook wrote. The company was no longer just a carrier of content. It had taken on an explicitly editorial role. Like the editors at newspapers or the producers at TV networks, it selected and arranged the information that its users saw. The users had become an audience for Facebook’s production.

The story of social media ever since has been a story of the refinement of feeds as a media product aimed at capturing and holding an audience. The platforms have invested billions of dollars in designing those feeds—what they contain, how they look, how they work—to make them as “engaging” as possible. To argue that the companies are still in the business of transmitting “user-generated content” is absurd. Saying that a social-media feed is the product of users is like saying that a hot dog is the product of cows and pigs.

The companies are not common carriers anymore; they’re media businesses. Yes, users still contribute posts and comments—though even those, in today’s era of influencers, creators, and AI, are often subsidized and actively shaped by the companies—but the essential content of social media is now the feeds produced by the platforms, not the individual messages posted by users. Go to Instagram and scroll through your feed. It’s obvious that what you’re experiencing is not discrete bits of user-generated content. It’s an elaborate, finely tuned media production manufactured by Instagram for an audience of one: you. The same goes for YouTube, X, TikTok, Facebook, Snapchat, Substack Notes, and, with a few exceptions, all the rest.

The feed is the content, and the social media company is its publisher. Period.

The question of whether social media companies should be held liable for harming people is a legally complex one, which would best be answered through courts of law. And that’s what should happen. Let the plaintiffs make their case, and let the defendants defend themselves. Section 230’s safe harbor doesn’t apply. Social media companies are, like other media companies, in the content-production business, and they’re responsible for their programming."

[via:

https://www.robinsloan.com/lab/feed-content/

who adds:

"I totally agree.

The capabilities of “mere conduit” digital infrastructure remain practical and useful; versions of this include, e.g., domain registrars and compute providers. Snag a domain on Gandi, spin up a worker on Cloudflare, and nobody will ever know about it unless you take some other action, under your own steam, to circulate what you’d made.

As Nick says, the big platforms are totally different: way beyond infrastructure.

Like I wrote in my most recent newsletter [https://www.robinsloan.com/newsletters/fogbound/ ]:

<blockquote>It’s only with abstraction that the trouble begins; only when connections become impersonal and automatic; when the owners and operators of internet systems reject the responsibility of standing behind the material they transmit and, especially, promote.</blockquote>"]]]></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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<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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<item rdf:about="https://live-ssmatrix.pantheon.berkeley.edu/research-article/alexis-madrigal/">
    <title>Alexis Madrigal: &quot;To Know A Place&quot; - Social Science Matrix</title>
    <dc:date>2025-12-28T20:58:00+00:00</dc:date>
    <link>https://live-ssmatrix.pantheon.berkeley.edu/research-article/alexis-madrigal/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Recorded on December 4, 2025, this video features a Social Science Matrix Distinguished Lecture, “To Know a Place,” presented by journalist and author Alexis Madrigal.

Madrigal has long explored how technology, culture, and environment shape our lives; from his work co-founding The COVID Tracking Project to his books Powering the Dream and The Pacific Circuit. In this talk, Madrigal turns his attention to the question of how we come to know a place. Drawing on his background as a reporter, writer, and thinker of cities, landscapes, and histories, he explores different ways of writing about and understanding place, revealing how perspective, memory, and narrative inform the stories we tell about the world around us. 

About the Speaker

Alexis Madrigal is a journalist in Oakland, California. He is the co-host of KQED’s current affairs show, Forum, and a contributing writer at The Atlantic, where he co-founded The COVID Tracking Project. Previously, he was the editor-in-chief of Fusion and a staff writer at Wired. His latest book, The Pacific Circuit, came out in March 2025 from MCD x FSG. He is the proprietor of the Oakland Garden Club, a newsletter for people who like to think about plants. Madrigal authored the book Powering the Dream: The History and Promise of Green Technology. He has been a visiting scholar at UC Berkeley’s Information School and UC Berkeley’s Center for the Study of Technology, Science, and Medicine as well as an affiliate with Harvard’s Berkman Klein Center for Internet & Society. He was born in Mexico City, grew up in rural Washington State, and went to Harvard.

Podcast and Transcript

Watch the panel above or on YouTube [https://www.youtube.com/watch?v=URcgwVjoxbE ]. Or listen to the audio recording via the Matrix Podcast below (or on Apple Podcasts)."]]></description>
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<item rdf:about="https://theconvivialsociety.substack.com/p/manufactured-inevitability-and-the">
    <title>Manufactured Inevitability and the Need for Courage</title>
    <dc:date>2025-12-15T05:15:58+00:00</dc:date>
    <link>https://theconvivialsociety.substack.com/p/manufactured-inevitability-and-the</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>2025 lmsacasas ai artificialintelligence luddism neoluddism luddites neoluddites resistance borgcomplex technology siliconvalley technodeterminism tecnooptimism thomasmisa margaretheffernan inevitability agency ohiostate responsibility josephweizenbaum computers computing compsci policy civics courage openai google technologicaldeterminism</dc:subject>
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<item rdf:about="https://www.currentaffairs.org/news/ai-is-destroying-the-university-and-learning-itself">
    <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://buttondown.com/maiht3k/archive/openai-tries-to-shift-responsibility-to-users/">
    <title>OpenAI Tries to Shift Responsibility to Users • Buttondown</title>
    <dc:date>2025-11-14T05:32:02+00:00</dc:date>
    <link>https://buttondown.com/maiht3k/archive/openai-tries-to-shift-responsibility-to-users/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["OpenAI is trying to shift the blame for bad legal and medical advice from its chatbot away from the company and onto users. We agree that no chatbot should be used for medical or legal advice."]]></description>
<dc:subject>openai artificialintelligence samaltman responsibility irresponsibility medicine health healthcare chatbots chatgpt law legal 2025</dc:subject>
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<item rdf:about="https://liberatedtexts.com/reviews/a-pedagogy-of-the-collective-from-the-soviet-union-to-latin-america-makarenko-his-life-and-work/">
    <title>A Pedagogy of the Collective – From the Soviet Union to Latin America: Makarenko, His Life and Work, Alex Turrall (2021) — Liberated Texts</title>
    <dc:date>2025-11-14T04:23:27+00:00</dc:date>
    <link>https://liberatedtexts.com/reviews/a-pedagogy-of-the-collective-from-the-soviet-union-to-latin-america-makarenko-his-life-and-work/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[Book is here:
https://www.marxists.org/reference/archive/makarenko/works/life-and-work.pdf
https://www.are.na/block/41102121 ]]]></description>
<dc:subject>alexturrall 2021 makarenko pedagogy collectivism marlizimmerman paulofreire johndewey levvygotsky antonsemyonovichmakarenko ynmedinsky antonmakarenko educarinstitute vanderlúciasimplicio mst brazil brasil collectives individualism academia teaching learning howweteach howwelearn collectivity alienation community communitybuilding manuallabor relationships self-governance governance rubneuzaleandro latinamerica cuba children psychology gorkycolony semerrinha fidelcastro cheguevara literacy makarenkoinstitute ukraine elenagilizquierdo campesinos ussr sovietunion josémartí ideology capitalism communism communalism humility mutualrespect responsibility communes sexeducation parentaldiscipline educationalphilosophy friendship interdependence play felxibility nikolaiferre kladviaboriskina dzerzhinskycommune alyoshaziryansky maximgorky philosophy pedagogyoftheoppressed</dc:subject>
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<item rdf:about="https://www.thelettersfromleo.com/p/tech-billionaire-mocks-pope-leos">
    <title>Tech Billionaire Mocks Pope Leo’s AI Warning — and Reveals Silicon Valley’s Original Sin</title>
    <dc:date>2025-11-13T06:45:49+00:00</dc:date>
    <link>https://www.thelettersfromleo.com/p/tech-billionaire-mocks-pope-leos</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A billionaire tech guru openly mocked Leo's call for moral AI — and quickly backtracked after backlash. It’s a telling collision of Silicon Valley hubris with a pope they cannot buy, bully, or ignore."]]></description>
<dc:subject>popeleoxiv ai artificialintelligence marcandreessen elonmusk christopherhale 2025 peterthiel religion catholicism bigtech technofascism siliconvalley technooptimism technosolutionism tescreal transhumanism exproprianism rationalism cosmism effectivealtruism longtermism singularitarianism singularity catholicchurch justice solidarity life living humanism innovation technology responsibility accountability morality authority god gildedage inequality moralconsequences labor work workers exploitation</dc:subject>
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<item rdf:about="https://sf.gazetteer.co/a-table-divided">
    <title>A table divided</title>
    <dc:date>2025-11-08T03:18:46+00:00</dc:date>
    <link>https://sf.gazetteer.co/a-table-divided</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Charting the distance between Sam Altman and Steve Kerr at the Sydney Goldstein Theater"

[archived:
https://archive.ph/LsbU9 ]

"On Monday night at the Sydney Goldstein Theater on Hayes St., OpenAI CEO Sam Altman shared the stage with San Francisco Warriors Head Coach Steve Kerr at a talk billed as an intimate conversation called At the Table with moderator Manny Yekutiel. Altman and Kerr were ostensibly there to discuss their styles of leadership and the idea of innovation, but what proved far more interesting was the sharp contrast of their values.

“One thing that’s unusual about AI…is that it could go really wrong,” Altman said at one point, a line that was met with laughter from the audience. I was hoping it was awkward laughter, but I couldn’t tell. “There’s going to be lots of horrible AI in the world, and there’s going to be some bad people using it for bad things,” he added. “My hope is that there’s way more good AI that can counteract the bad.”

As he spoke, Altman sat with his hands folded, sometimes staring downward as if he’d been caught in the act of doing something bad.

Indeed, in many peoples’ eyes, the chief executive of OpenAI has done something bad: he has become the human avatar of an unfettered, profit-driven pursuit of general artificial intelligence without regard to the profound dangers it might pose to humanity. Throughout the conversation, Altman acknowledged the great harms AI may bring, but made himself out to be powerless to measure or limit them.

It’s hard to seem repentant for something you tell the world is out of your hands. In his public statements and appearances, Kerr has embraced responsibility,  revealing a strong moral compass driving his work and life. For years, he has worked with Brady, a national gun violence prevention group, to stop the scourge of shootings. Kerr came to this advocacy in part because his father, who served as a professor in Beirut, was shot and killed in 1984. Kerr has also discussed the responsibility white people have to stop police from killing Black citizens. He’s been a consistent and vocal critic of President Donald Trump, whom Altman is working with on the Stargate Project and whom he praised in September for being “such a pro-business, pro-innovation President. It’s a very refreshing change.”

Where Kerr has consistently used his platform to stand up to Trump, Altman contributed $1 million of his own funds to the president’s inauguration. (This after briefly being the face of the anti-Trump resistance in Silicon Valley.)  Kerr chose not to visit the White House in early 2018 when the Warriors won the 2017 NBA championship. (The Warriors instead toured the National Museum of African American History, an institution the president attacked in a second-term executive order for “divisive, race-centered ideology.”)

Altman is hardly alone among tech leaders who paid obeisance to the president, but sitting beside Kerr, who marched at the No Kings protest last month, only further laid bare the OpenAI CEO’s moral flexibility. That the city where this conversation took place is still bracing for an inevitable presidential about-face on federal troop deployment and continues to witness ICE kidnappings at Immigration Court was a reminder that the two men weren’t just on different sides of the issues, but occupy vastly separate moral universes.

In a moment that has already gone viral, Altman was served legal papers on stage. The OpenAI CEO looked bewildered or indignant as Yekutiel and someone who looked like he worked for the theater blocked the man who was apparently affiliated with the group StopAI, and escorted him off stage. 

The subpoena moment made me think about Adam Reine, whose parents have sued OpenAI in San Francisco Superior court, just four blocks from where Altman was sitting. Their lawsuit argues that ChatGPT advised Adam on how to kill himself, and offered to assist with his suicide note. For the Reine family, I wondered, will the good that AI brings possibly outweigh the bad? And would Sam Altman even know the difference?"]]></description>
<dc:subject>joelrosenblatt 2025 samaltman stevekerr mannyyekutiel ai artificialintelligence openai humanity responsibility donaldtrump stargateproject siliconvalley morality ethics stopai sanfrancisco adamreine accountability</dc:subject>
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<item rdf:about="https://www.thebignewsletter.com/p/the-monopolies-who-will-fight-zohran">
    <title>The Monopolies Who Will Fight Zohran Mamdani and Populism</title>
    <dc:date>2025-11-07T21:37:12+00:00</dc:date>
    <link>https://www.thebignewsletter.com/p/the-monopolies-who-will-fight-zohran</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Zohran Mamdani will be the mayor of New York City, and he's invited Lina Khan to help. For new leaders in NYC, Virginia, and NJ, delivering means going at the monopolies making it hard to govern."]]></description>
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<item rdf:about="https://x.com/stephwakefield_/status/1984657886446850512">
    <title>stephanie wakefield on X: &quot;So interesting that Rem Koolhaas was in Paris for May 68 and made Delirious New York to counter its legacy. He wrote, “After 1968, there was a tremendous moral pressure on architecture to be useful, to be good, to be part of t</title>
    <dc:date>2025-11-02T18:16:01+00:00</dc:date>
    <link>https://x.com/stephwakefield_/status/1984657886446850512</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["So interesting that Rem Koolhaas was in Paris for May 68 and made Delirious New York to counter its legacy. He wrote, “After 1968, there was a tremendous moral pressure on architecture to be useful, to be good, to be part of the solution. Architects became social workers…had to atone for their complicity with power.” And: “I was suspicious of that whole regime of usefulness. I wanted to reintroduce a certain irresponsibility, a certain pleasure.” Koolhaas, Conversations with Students"]]></description>
<dc:subject>remkoolhaas 1936 may1968 paris architecture power politics stepahniewakefield legacy deliriousnewyork responsibility complicity design irresponsibility neoliberalism</dc:subject>
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</item>
<item rdf:about="https://coexistence.global/">
    <title>Fraternity in the age of AI - Coexistence</title>
    <dc:date>2025-10-31T21:09:17+00:00</dc:date>
    <link>https://coexistence.global/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Our global appeal for peaceful human coexistence and shared responsibility"

...

"Moved by a deep desire for a future with humans shaping society and decisions, we, an independent roundtable composed of experts, technology leaders, thought leaders, and scholars from many different nations, backgrounds and faiths, make the following appeal for a future where AI must be developed responsibly by and for the people.

The choices we make today about AI will fundamentally shape the world we leave to future generations. AI is already causing significant harm, widening inequalities, concentrating power in the hands of few, and damaging the environment. Vast and rapidly growing sums are devoted to creating agentic technologies with the potential to surpass human intelligence – what many in the AI research community refer to as “superintelligence”.  These challenges call for moral leadership and urgent concrete actions. 

Artificial intelligence presents significant opportunities to advance scientific discovery and mutual human understanding, transform healthcare, improve governance and, more broadly, foster sustainable, inclusive prosperity. However, it also poses serious risks as described in the International Scientific Report on AI Safety, including job displacement, reduction of individual freedoms, power warfare, disinformation and manipulation, mass surveillance, environmental impacts, and threats to human welfare.

To harness any legitimate and potential opportunities while mitigating the costs and risks, it is essential to establish the foundations for human flourishing as well as well-defined boundaries that are rooted in respect for dignity, community, human and environmental rights and accountability.

In this spirit of fraternity, hope and caution, we call upon your leadership to uphold the following principles and red lines to foster dialogue and reflection on how AI can best serve our entire human family:

• Human life and dignity: AI must never be developed or used in ways that threaten, diminish, or disqualify human life, dignity, or fundamental rights. Human intelligence – our capacity for wisdom, moral reasoning, and orientation toward truth and beauty – must never be devalued by artificial processing, however sophisticated. 

• AI must be used as a tool, not an authority: AI must remain under human control. Building uncontrollable systems or over-delegating decisions is morally unacceptable and must be legally prohibited. Therefore, development of superintelligence (as mentioned above) AI technologies should not be allowed until there is broad scientific consensus that it will be done safely and controllably, and there is clear and broad public consent.

• Accountability: only humans have moral and legal agency and AI systems are and must remain legal objects, never subjects. Responsibility and liability reside with developers, vendors, companies, deployers, users, institutes, and governments. AI cannot be granted legal personhood or “rights”. 

• Life-and-death decisions: AI systems must never be allowed to make life or death decisions, especially in military applications during armed conflict or peacetime, law enforcement, border control, healthcare or judicial decisions.

• Safe and ethical development: Developers must design AI with safety, transparency, and ethics at its core, not as an afterthought. Deployers must consider the context of use and potential harms and are subject to the same safety and ethical principles as developers. Independent testing and adequate risk assessment must be required before deployment and throughout the entire lifecycle.

• Stewardship: Governments, corporations, and anyone else should not weaponize AI for any kind of domination, illegal wars of aggression, coercion, manipulation, social scoring, or unwarranted mass surveillance. 

• Responsible design: AI should be designed and independently evaluated to avoid unintentional and catastrophic effects on humans and society, for example through design giving rise to deception, delusion, addiction, or loss of autonomy.  

• No AI monopoly: the benefits of AI – economic, medical, scientific, social – should not be monopolized. 

• No Human Devaluation: design and deployment of AI should make humans flourish in their chosen pursuits, not render humanity redundant, disenfranchised, devalued or replaceable. 

• Ecological responsibility: our use of AI must not endanger our planet and ecosystems. Its vast demands for energy, water, and rare minerals must be managed responsibly and sustainably across the whole supply chain.

• No irresponsible global competition: We must avoid an irresponsible race between corporations and countries towards ever more powerful AI.

Upholding these principles will not be easy. It demands moral courage, meaningful accountability mechanisms, farsighted leadership from all sectors of society and binding international treaty establishing red lines and an independent oversight institution with enforcement powers. We therefore call for moral leadership in the age of AI. Since the dangers presented by AI are often indirect, we call on scientists, civil society and rights groups, and other stake-holders to make a greater effort to articulate – and amplify   public awareness – AI’s limitations and dangers. We call scientists, technology industry leaders and policy makers to listen to the voices, experiences and research of data workers, of the communities and peoples experiencing the costs (of the material side) of AI and center their work on the protection and benefit of the most vulnerable. Because the legitimacy of moral and legal rules in a society rely on how it treats its most vulnerable peoples.

We also appeal to scientists, civil society groups, and independent auditors to develop and propose new objectives and metrics to train, optimize, and evaluate learning algorithms in terms of veracity, balance and human good, throughout the entire lifecycle, not only task performance and engagement. 

We encourage policymakers, technology industry leaders, and global communities to collaborate in developing comprehensive frameworks for the governance of AI that serve the common good. This includes the right of humans to live free of AI. The advancement of genuine human fraternity in the age of artificial intelligence requires the establishment of universal ethical and legal standards.

Finally, we appeal to all people of good will: let us unite to ensure that AI serves all of humanity rather than a narrow few. 

By coming together across nations, cultures, and creeds, prioritizing dialogue over competition, we can shape a future that uplifts human dignity and fosters a more just and peaceful world.

We call upon all stakeholders – including citizens, scientists, business leaders, faith leaders, community representatives, and policymakers – to participate in this initiative. Collectively, we reiterate the essential principle that machines are to serve the interests of humanity."]]></description>
<dc:subject>popeleoxiv catholicism catholicchurch christianity 2025 humanism coexistence responsibility human humans dignity ai artificialintelligence accountability ethics safety stewardship governance government decisionmaking design dehumanization ecology policy humanity environment economics medicine science society deception delusion addiction autonomy surveillance domination coercion manipulation aggression</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=KegSMO9XcIY">
    <title>The Antichrist Playbook: Peter Thiel &amp; Silicon Valley Apocalypse Hype - YouTube</title>
    <dc:date>2025-10-13T05:28:57+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=KegSMO9XcIY</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["What’s behind Silicon Valley’s sudden obsession with the Antichrist, demons, and apocalypse? Why is Peter Thiel launching a secret four-part lecture series on the Antichrist—and why are figures like Nicole Shanahan calling Burning Man “demonic”?

We pull back the curtain with two heavyweight thinkers:

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

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

You’ll learn:

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

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

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

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

Practical ways to de-mystify doomsday talk and re-center ethics, empathy, and democracy."]]></description>
<dc:subject>gilduran nerdreich 2025 peterthiel robertfuller matthewfox bible christianity billionaires nicoleshanahan apocalypse theology ideology politics spirituality extremism religion power media regulation deregulation empathy democracy ethics polarization antichrist darkenlightenment monarchism philosophy rhetoric culture doomsday burningman sanfrancisco siliconvalley demonds devils armageddon erichoffer commonenemy fear fearmongering jackposobiec joshualisec stevebannon genocide dehumanization jdvance richardhofstadter self carlschmitt tribalism accountability hereticon renégirard gretathunberg scapegoating scapegoats reactionaries rightwing farright barackobama 9/11 pandemic covid-19 coronavirus jehovah'switnesses psychology self-interest moralconscience care caring selfishness society responsibility individualism taxes taxation irs greed christ jesus jesuschrist goodsamaritans sermononthemount selflessness generosity worldbuilding fascism justice compassion mimeticdesire order hierachy immortality tescreal tr</dc:subject>
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</item>
<item rdf:about="https://www.youtube.com/watch?v=KLq-WE157NQ">
    <title>The Anarchist Ethics of Ricardo Flores Magón - YouTube</title>
    <dc:date>2025-10-03T04:16:08+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=KLq-WE157NQ</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this episode of Conversations on Anarres, we talk with Dr. Sergio Gallegos, who teaches philosophy at the John Jay College of Criminal Justice for the City University of New York, about the anarchist ethics of Ricardo Flores Magón.  

A key figure in the development of the Mexican Revolution of 1910, Flores Magón was deeply inspired by anarchist thought and worked to organize workers on both sides of the Mexican/U.S. border.  He fled from Mexico into the United States during the revolution and inspired labor struggles among Mexican American workers.  Flores Magón died in a US prison in 1921.

Gallegos focuses his work on the ethical theory of Flores Magón, which we reconstructs from numerous sources, including Flores Magón's political writing, journalism, and plays.  Gallegos argues that Flores Magón offers a unique ethical outlook that urges us to take action against poverty and pervasive structural inequality that robs the majority of people of liberty.  He believes that these ethical lessons have a lot to tell us about how to frame social movements today."]]></description>
<dc:subject>ricardofloresmagón 2025 anarresproject sergiogallegos anarchism anarchy ethics revolution labor mexico us theory politics inequality liberty socialmovements mikhailbakunin porfiriodíaz pierre-josephproudhon peterkropotkin proudhon anarchosocialism indigenous indigeneity work workers ideals border borders zapatistas ezln privilege kant aristotle poverty liberation socialchange slavery freedom care caring responsibility radicalism johnstuartmill mutualaid mobility survival justice duties rights insurrection leonardharris leemcbride insurrectionistethics resistance defiance animosity oppression liberalism egalitarianism zapatismo emilianozapata maya chiapas autonomy immanuelkant</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:37c54629e73b/</dc:identifier>
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<item rdf:about="https://www.youtube.com/watch?v=M-aeeRNyLC4">
    <title>Ursula Le Guin on anarchism and the responsibility of choice - Alexis Shotwell - YouTube</title>
    <dc:date>2025-10-02T16:11:06+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=M-aeeRNyLC4</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["An interactive conversation with Alexis Shotwell on collective responsibility in Ursula Le Guin's 'The Day Before the Revolution' and 'The Dispossessed'. This talk was part of the two-day symposium 'Anarchism and Collective Responsibility' that took place in Antwerp and online on March 24th & 25th, 2023."]]></description>
<dc:subject>alexisshotwell 2023 ursulaleguin anarchism collectivism responsibility collectivity purity puritypolitics innocence thedispossessed revolution existentialism anarchistexistentialism ursulakleguin</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:ad68dff0a12d/</dc:identifier>
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    <title>Ursula Le Guin's Anarchist Alternative - YouTube</title>
    <dc:date>2025-10-02T16:10:20+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=r73s-YMcNTI</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this Conversation on Anarres, we celebrate the 50th anniversary of the publication of Ursula K. Le Guin's classic novel, The Dispossessed. We talk with Dr. Alexis Shotwell who is working to spell out Le Guin's anarchist philosophy. Shotwell speculates as to the features of "Odoian anarchism"--what values it expresses and how it is related to other classical anarchist thinkers such as Emma Goldman and Peter Kropotkin-- and she envisions what lessons it might have for our political organizing today."]]></description>
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<item rdf:about="https://degenerateart.beehiiv.com/p/you-don-t-have-to-swallow-frogs">
    <title>You don't have to swallow frogs</title>
    <dc:date>2025-09-30T22:27:14+00:00</dc:date>
    <link>https://degenerateart.beehiiv.com/p/you-don-t-have-to-swallow-frogs</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Klein and Coates show that if you don't know what your core beliefs are, you're going to get played."]]></description>
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<item rdf:about="https://www.bloomberg.com/news/features/2025-09-01/what-artificial-intelligence-looks-like-in-america-s-classrooms">
    <title>AI and Chatbots Are Already Reshaping US Classrooms - Bloomberg</title>
    <dc:date>2025-09-05T16:47:47+00:00</dc:date>
    <link>https://www.bloomberg.com/news/features/2025-09-01/what-artificial-intelligence-looks-like-in-america-s-classrooms</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[archived:
https://archive.ph/SgJPO ]

"How Chatbots and AI Are Already Transforming Kids' Classrooms

Educators across the country are bringing chatbots into their lesson plans. Will it help kids learn or is it just another doomed ed-tech fad?"

[via:
https://2ndbreakfast.audreywatters.com/brood-parasites/

"Brood parasitism is not a perfect metaphor, by any means, for the offloading of ed-tech development onto teachers and students, but reading Vauhini Vara's brilliant investigation into how the tech industry is pushing "AI" in schools, published in Bloomberg this week, I couldn't help but think of the parasitism, the vampirism of Silicon Valley. Hence the whydah. Why the whydah. There's a quote in her piece from Tony Wan, a former editor from Edsurge and now a venture capitalist, that struck me:

<blockquote>Tony Wan, head of platform at MagicSchool investor Reach Capital, explained to me that AI education companies benefit from teachers and students flagging inappropriate content and otherwise helping guide product development. To that end, he said, “we often encourage our founders to just get this in the hands of teachers and users as quickly as possible—not necessarily as a refined product. And I don’t mean that in a bad or irresponsible way.” Wan later clarified that this “should not come at the expense of quality or pose risks.”
</blockquote>

This offloading of responsibility, this casual but incessant leeching of money and power and data – it's all fundamental to "the business." An "evolutionary strategy," or something. Brood parasitism, except the offsprings here are products, not people."

...

"If there's one thing you read this week, it really should be Vauhini Vara's article in Bloomberg: "AI and Chatbots Are Already Transforming Kids' Classrooms." If nothing else, it's a good reminder that ed-tech needs much much more investigative journalism. (Contrast Vara's article, for example, with this piece in Vox, a publication funded in part by effective altruist dollars, that wants you to believe that "AI in the classroom doesn't have to be a catastrophe.") Vara's article covers a lot of ground – various deals that various districts have made with various "AI" providers, various educators' efforts to use "AI" in their classes. But it's the inquiry into Alpha Schools that I found particularly interesting, because although there's already been a lot of reporting on Mackenzie Price and her promise of "2 hour learning," this piece finally cracks open the shady political, financial, and technological arrangements of this company.

<blockquote>While the school has received high-profile attention for its devotion to AI, including from the hedge-fund manager Bill Ackman, what’s gotten less notice is its ties to the administration’s businesses. State filings from as recently as December describe both Legacy of Education (that is, Alpha) and 2HR Learning as subsidiaries of a Texas software firm called Trilogy Inc. While Price is the public face of Alpha, the principal overseeing all of its campuses is Trilogy’s founder, an Austin billionaire named Joe Liemandt who said at a conference last year that he’s spent $1 billion on a mission to transform education using AI. (A Texas business filing by Trilogy in December also names Liemandt as its president and a director; his LinkedIn profile describes him as the chairman.) Price and Liemandt are longtime friends; Price’s husband, Andrew Price, is the chief financial officer of Trilogy and, according to the filings, also holds roles at Legacy of Education and 2HR Learning.

The financial arrangements among these entities is unclear, but the filings suggest that Alpha has been serving as a sort of in-house distribution channel for a corporation developing AI products for schools. Trilogy also submitted the initial trademark applications for 2HR Learning and several education products before assigning those rights to 2HR Learning itself. And positions at both Alpha and 2HR Learning were recently posted on Trilogy’s corporate LinkedIn page.

...

A publication called Colossus that profiled Liemandt in August said that he had lately been building ed tech products at a “stealth lab” staffed by about 300 people and was preparing to publicly launch a flagship product called Timeback. While the article didn’t name the lab, a Texas filing in early August recorded the formation of a company called TimeBack LLC, with Andrew Price named as a manager. A website for a product called TimeBack that fits Colossus’s description, meanwhile, calls it the system behind Alpha’s schools. And Legacy of Education has a trademark pending for the name. The article describes the product as recording a raw video stream of students, monitoring the “habits that make learning less effective, like rushing through problems, spinning in your chair, socializing,” then generating feedback for kids on how much time they’re wasting and how to do better.

Alpha’s privacy policy accounts for this sort of tracking and more, claiming far more access to student information than is typical for companies selling AI to schools, including MagicSchool. Alpha can, for example, use webcams to record students, including to observe their eye contact (partly to detect engagement and environmental distractions). And it can monitor keyboard and mouse activity (to see if students are idle) and take screenshots and video of what students are seeing on-screen (in part to catch cheating). In the future, the policy notes, the school could collect data from sleep trackers or headbands worn during meditation.</blockquote>

Read the whole article, all the way to the kicker, which is also superb."]

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

"I realized that, for all our conversations about how the students used MagicSchool, Fairchild and I hadn’t discussed whether he was using AI to generate lesson plans and so on, which the companies typically center in their training materials. When I asked him about this, he admitted he wasn’t. He doubted it would actually save him time, and he also had a deeper reason. “I have an artistic resistance to it,” he said. “For me that’s where the art of teaching sits—processing my students’ needs and building a lesson and then building a rubric and evaluation for it. For me that’s where the emotional and spiritual dialogue between the teachers and students is, so at this time, I’m unwilling to hand that off.”

CEI’s Roberts told me that rationale made sense to her. In fact, she said, she wasn’t using AI much herself. Having learned all she had about AI and its potential role in education, she’d arrived at a sharp critique of the technology. At one point, she texted me, “The negative impacts of tech always impact low-income Black and Brown communities first and more.”

A couple of minutes later, she emailed an article about allegations that a data center owned by Elon Musk’s xAI was spewing pollution near a mostly Black Memphis neighborhood; she’d previously raised with me how xAI’s Grok chatbot had spouted off in May about a nonexistent “genocide” against White people in South Africa. (xAI didn’t respond to requests for comment.)

The incidents brought to mind a trope among advocates of AI in schools that irritated her to no end—the notion that it was at least as useful and as harmless as the calculator, another product whose rollout to schools once drew suspicion. “The calculator doesn’t construct facts about world knowledge and give them to you,” she said. “The destruction of knowledge is something that should concern any educator.”
Her candor was jarring, coming from someone so involved in one of the highest-profile statewide AI education programs in the US. She’d recently been promoted to become CEI’s director of district implementation and partnership, with the statewide AI program set to expand in the 2025-26 academic year. Plans include offering AI training to students and school counselors in addition to teachers. But while all this seemed to conflict somewhat with Roberts’ personal views, she said she’s constrained by the demands of American education culture.

It’s a culture in which, with ever-diminishing resources available for proven structural improvements, some educators find that AI assistance makes their life a bit easier and their students a bit more engaged. It’s also a culture in which schools are viewed less as a route to liberation than as a training camp for a future workforce. Assuming AI companies continue to dominate, the students Roberts cares about could graduate into a more precarious future if people like her don’t help them play along.

“If I could wave my magic wand and AI doesn’t exist, I’d be like, ‘Great,’” she said. In the absence of that, she said, she had a plan. This year she hoped to transform the Colorado program as much as she could. Even as she facilitated the advance of AI products into schools, she planned to raise awareness about the environmental impact of those products, the ideological influence of the corporations behind them and the possible negative impacts on learning. A term already existed to describe the kind of work she’d be doing. The job at hand, she said, was harm reduction."]]></description>
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<item rdf:about="https://www.bestmadeco.com/">
    <title>Best Made Co. – Best Made Company</title>
    <dc:date>2025-08-22T20:45:07+00:00</dc:date>
    <link>https://www.bestmadeco.com/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["OUR PHILOSOPHY

Deep satisfaction can come from making a quality product: honing your craft, obsessing over every detail, and transforming a raw material into a functional, beautiful object. 

Likewise, satisfaction can come from using a quality product: cutting with a well-balanced knife, writing in your favorite notebook, or wearing a jacket that fits just right. These objects make you feel better – you just look forward to using them. And as you use them, you become familiar with how they work, you learn about their materials and how to repair and maintain them. Over time, you make these objects your own.

Making, buying, using, and owning quality products should uplift everyone at every stage of a product’s life. In the disposable age of planned obsolescence, prioritizing quality is a responsible and optimistic path forward.

WHO WE ARE

Since 2009, we’ve made quality apparel and tools – products integral to work  and adventure. We source the highest quality materials and partner with some of the finest makers to create fewer products, better.

We have always been obsessed with quality. But quality is elusive, so much depends on the beholder. Through our eye, and for a product to be branded “Best Made”, it has to check a few boxes:

1. Utility: a product should function and serve a valuable purpose (big or small).

2. Durability: a product should stand the test of time; it should be both physically durable, and emotionally durable (i.e., desirable). 

3. Relevance: a product should meet real world needs in a meaningful way.

4. Responsibility: a product should benefit the people who make it and their communities, and have as little impact on the environment as possible.

5. Wonder: a product should have intangible qualities that defy expectations.

There is no formula here. So often it just boils down to holding one of our axes, or wearing one of our jackets– at which point you’ll know what we mean by “Best”.

WHERE WE COME FROM

I grew up on a small farm in Canada. I spent my early career as a designer living in New York City. In 2009, I founded Best Made. Our first product was an axe: an evocative artifact of my past, the oldest tool known to humankind, the paragon of utility.

With the axe as our perch, we went on to develop many products, including first-aid kits, hand-spliced ditty bags, a bomb-proof waxed jacket, cloth extension cords, and a base layer made in the USA from American wool.

Like clockwork, every Wednesday at noon we’d send an email announcing our latest new product. Who knew what would be released next week? Sometimes I didn’t even know. This was the early days of e-commerce. Back then our business model was in service to this wonderfully eclectic assortment, united by our obsession with quality. 

Soon enough we opened stores in New York City and Los Angeles, and we were sending our catalog the world over. Our product assortment and our business model got bigger and more refined, and I got more ambitious. I brought in investors, and together we set our sights to be the next great American outfitter. And so, we grew – and eventually our business grew apart from what once made us so special. 

I couldn’t reconcile what we’d become, and I made the tough decision to leave. Soon after the company was disbanded and sold. I went on to write a book, which felt like my farewell ode to the axe, and to Best Made. I moved to the country and built a new workshop. I taught myself to sew and slowly but surely, I reconnected with craft and working with my hands.

And then, in July 2023, I received a phone call.

The call was an offer to buy Best Made back. I was intrigued, but as reality set in, I panicked: how could I start all over? How could I do this without my team? It would never be the same again. It would never be the same again indeed. And that’s exactly why it was worth doing. Times have changed, but the values my team and I worked so hard to instill — this quality-driven mission — is more relevant than ever. 

In October 2023, I got my company back. Soon after, I put out a call to my old team, and we met at Tom & Jerry’s, my favorite bar in New York City. Together we raised a few glasses to Best Made. And then it was time to get back to work.

– Peter Buchanan-Smith, Founder

WHERE WE'RE GOING

As we rebuild, we’re doing so from the ground up. The joy, the reward, and the meaning of our work are more wrapped up in the process of making, and less in the outcomes. Rebuilding Best Made is itself a process of making, and that will take some time. 

In many ways, we’re a brand-new company, and in many ways, we’re not. We get to be both at once. We have fifteen years under our belts, but we plan to take Best Made to places we’ve never been before. As we forge ahead, we do so with certain goals:

1. Our Product. We’re relaunching with an axe, but there is a steady stream of new products on their way, including classic Best Made favorites, iterations and improvements on past products, and brand-new developments. There will be more emphasis on apparel, particularly outerwear and workwear, as well as on the materials that go into making our apparel. We hope to expand into new product categories. 

The Best Made constellation of products will be united not just by quality, but also by environmental and ethical standards. We’re more committed than ever to sourcing locally grown materials and/or materials manufactured in the USA. This gives us close access to our product’s development and the labor conditions under which they’re made. We also work locally because we believe that the act of making quality products uplifts communities close to home.

We take pride in our materials and manufacturing partnerships – the most critical components of our success. As we grow, we’re committed to the implementation of accountability protocols and certifications. We will find every opportunity we can to optimize our supply chain, lower our waste, and minimize our carbon footprint. We also plan to offer our customers an internal resource for the repair, restoration and maintenance of their purchases.

2. Our community. Best Made has always been grounded in human experiences. Our first product – the axe – was designed to inspire our customers to spend more time around the campfire. Our products are designed to be used, maintained, and repaired by human hands. Likewise, our products are made by human hands. Going forward we will build community around craft, and through the use, knowledge, and making of our products. Our future hinges on dialogue with our customers, and we’re excited to pick back up with them: the makers, adventurers, tinkerers, and curiosity seekers. We’ll forge this new chapter together. 

3. Our channels. We are committed to a holistic and deliberate approach to retail, and this includes the introduction of our short– and long-supply assortment strategy. A notebook or a pair of socks can be manufactured on a larger scale. A hand-forged axe – not so easy. By offering our products in short-supply, in limited editions, or on a prerelease basis, we minimize waste, we virtually eliminate the burden of unwanted inventory, and we uphold quality. 

Our products are designed to last. They are meant to be used – not upgraded or replaced every other year. By organizing and publishing our past products in our online product Archive, we hope to empower our customers with information about what they own – where the product came from, the materials used to make it, and how to care for that belonging – and in doing so we extend our product’s life even further. 

We have plans for a robust repair program, and we hope to bring our famous workshop and restoration series back. We want Best Made to be experienced in a more tactile form, and that will also include print publications, and eventually a return to brick-and-mortar stores.

4. Our company: The quality of our products and our customers' experience will always be our main priorities: both come before the scale of our company or the pace at which we grow. We are independently owned and operated. We are committed to slow and deliberate growth that does not jeopardize our philosophy or our goals. 

Best Made has been given an unparalleled opportunity to grow from our mistakes and forge ahead in new, unchartered directions. We’re just getting started. We’re in this fertile process of starting over, and that process could last months, even years – hopefully a lifetime."]]></description>
<dc:subject>madeinamerica madeinus gifts shopping clothing accessories apparel notebooks gear utility wonder durability responsibility relevance peterbuchanan-smith handmade craft craftsmanship materials making manufacturing makers sewing waste supplychain repair restoration maintenance workwear appearel</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://thetechbubble.substack.com/p/this-silicon-valley-stuffll-get-you">
    <title>This Silicon Valley Stuff'll Get You Killed</title>
    <dc:date>2025-07-21T21:48:42+00:00</dc:date>
    <link>https://thetechbubble.substack.com/p/this-silicon-valley-stuffll-get-you</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["some notes on ritual sacrifice in the 21st century"

...

"Most of my thinking on Silicon Valley—on its firms, its products, its financiers, its ideologues, its boosters, and its projects—rests on a relatively simple understanding: these people will sacrifice us.

My first experience witnessing this came when helping organize ride-hail drivers working for Uber and Lyft as well as talking with taxi drivers struggling to survive the ascent of these firms. These companies, in a desperate scramble for their first profits, brazenly ignored the law, misclassified and immiserated countless workers, pushed drivers into predatory leasing agreements, paid out starvation wages while dodging taxes and ensuring drivers were blocked from dignified working conditions, and countless more abhorrent practices.

Who cared if a few taxi drivers committed suicide because UberLyft’s predations degraded pay and labor conditions across the entire ride-hail sector, or if drivers were forced to sleep in their cars to meet aggressive quotas crafted to effectively lockout and fire workers (minimizing labor costs), or if they were attacked or robbed or killed on the job. So what? Were you going to complain on behalf of people who couldn’t adapt to the future, who made a bad choice in betting their livelihood on a line of work that should be Flexible and Temporary, who are lucky enough to get in early on “the operating system for your everyday life.”

Have things improved? Uber’s global lobbying and law breaking campaign was a resounding success—they’ve successfully degraded working conditions worldwide, convinced regulators that their specific model and structure is inevitable, integrated themselves into policy planning visions and decisions, and burned enough capital to create their desired markets and consumers and behaviors where they did not exist before.

All it took along the way was the physical and mental health of countless workers, some air pollution and traffic congestion in its major markets, tens of billions of dollars of investor capital wasted on failed behavioral psychology experiments and science fiction projects, a few public transit systems, backroom deals, and an incredulous corp of commentators.

Imagine how much more could be achieved with an even greater sacrifice.

Things have only gotten worse as Silicon Valley’s business model has metastasized, with oligarch-intellectuals poised to reorganize wider and wider swaths of our economy, culture, social relations, and politics. To maximize profits and efficiency and productivity, to purge capitalism of its last vestiges of democracy and liberalism, to transform speculative gains into real wealth then into political power that makes this alchemy easier, to discipline consumers and workers and regulators, to foster paranoia (whether by states or communities) and preserve order, to pursue geo-strategic primacy, to summon some artificial superintelligence that will either end history or realize historic profits, anything and everything will be offered up. Something has to give—the situation demands a blood sacrifice.

Some believe the sacrifices will give birth to a stillborn god that will save the world. They insist, as Google’s former chief executive Eric Schmidt does, that “we are never going to meet our climate goals anyway” so now is the time to double down on overbuilding AI infrastructure. Climate change will be staved off only by accelerating the very developments bringing about the collapse of our ecological niche—so consume the water, foul the air, enrich fossil fuel firms, do whatever you must and do it with quick if there is going to be any hope of creating an “infinitely patient, infinitely compassionate, infinitely knowledgeable, infinitely helpful” entity capable of saving the world.

Some believe that humanity will be liberated by subjecting vast swaths to undignified drudgery—we need ghost workers, potemkins, and sin-eaters to power the Great Work. The global AI value chain features critical processes—data collection and annotation, analysis and model development, and data verification—performed by "invisible workers" tucked away in digital sweatshops defined by piece-rate work, low pay, and undignified working conditions. As my TMK co-host Jathan Sadowski has made clear for years now, Potemkin AI (AKA “services that purport to be powered by sophisticated software, but actually rely on humans acting like robots—services that purport to be powered by sophisticated software, but actually rely on humans acting like robots”) can be best understood as a few things, such as:

* Disciplinary power, or the power of "coaxing and cajoling, of implanting beliefs and inducing action” by, for example, convincing people you've built a panopticon that is "tirelessly processing feeds from the ubiquitous cameras, rather than groups of human analysts who take time, get fatigued, and make mistakes.."

* Choosing “certain interests over others and reasserting the value of certain people over others” like prioritizing artificial intelligence infrastructure over human needs. Or, as Jathan writes, a "placeholder" for "attempts to use AI as a tool for replacing human decisions, exploiting human labor, and administering human life" so long as you don't look behind the curtain.

On the question of sin-eaters, it is increasingly clear that firms will offer various configurations of man-machine systems to obfuscate culpability. A human will serve as a legal guarantor or as "the final stop in the responsibility chain.” AI will be used externalize moral agency, rationalizing solutionist approaches that preserve the status quo while doing nothing to address root causes (e.g. robust carbon offset and credit markets that do not undermine fossil fuel extraction, content moderation that does not actually undermine hate speech, generated precision kill lists that justify genocide, predictive (over)policing that justifies ongoing overpolicing, and so on.

In its bid to become a central AI platform, Meta will spend $15 billion to acquire AI data labelling company Scale AI—an acquisition that will bring together two firms with longstanding commitments to exploiting workers across the world that are central to their respective platforms. Scale sacrifices those workers in pursuit of outsized funding and valuations, access to a pig trough of military contracts, and now an acquisition by a much larger firm. Meta has, for a long while now, sacrificed its workers in pursuit of persistent growth that sustains its core surveillance advertising revenue stream while buying time to cultivate others (e.g. the metaverse, its own financial system, and AI tools for federal agencies and military contractors).

On that note, some believe the sacrifices will ensure a renewed Pax Americana that brings together the private tech sector and the armed forces to cultivate nationalist fervor at home alongside a strategy that steers global development towards our national interest. As an added benefit, deploying the next generation of weaponry at home will surveil and denaturalize and deport dissidents, terrorize and dispossess migrants, that introduce dysfunction to the body politic.

In a desperate bid to beat back China's ascent, America is building a reactionary political coalition that links fossil capital with tech oligarchs, warmongers with China hawks. The great white hope here is that China's predominance in various tech stacks can be beaten back to secure control over the future of our global energy system, the course of technological development and deployment, and what gets produced where/how/why across our planet. Why should the United States—or more precisely, why should this reactionary coalition—control who gets access to various technologies? Because we say so.

Some believe sacrifices will restore some semblance of a natural order we’ve lost sight of. The future of human flourishing, they insist, isn’t going to be found in the past few centuries of flirtations with democracy and liberalism, but in a recommitment to Biological Hierarchies that reimpose caste, eugenics, apartheid, terror, and the like. We must administer a harsh treatment for a harsher disease that will cause a great deal of pain and misery in the short-term, but leave us better off in the long-run. That these reactionary ideologies are proving increasingly fundamental to the worldview of the most powerful people in the world and their sycophants, at the same time as this desperate search for capitalist (re)legitimacy, does not bode well for any of us.

These and more horrific exterminist forces are firmly in the driver’s seat, enjoying victory after victory, accumulating greater and greater resources to remake the world into a form more hospitable to their political project(s), and in the course of this self-annihilation they are likely closing the doors on various futures forever—though it will be a long time before we learn which options are lost to us forever.

This unholy alliance—far-right oligarch-ideologues who think democracy and capitalism are incompatible, tech firms with laboratories innovating the armament of fascism, financiers eager to transform speculation into wealth into power, and a host of other demoniacs—is relatively insulated from the public, its concerns, its pressures, its frustrations, and the few levers connected to those that could effect a change. And as a result, it enjoys relatively unimpeded power in building, expanding and legitimizing a police state in this country—a country that has, for a long time now, committed itself to surveillance, social control, force, projection, arbitrary violence, and terror.

It is increasingly unclear to me what, if anything, can be done about this. Though I suppose we’re all struggling with that problem right now. I’ll leave you with the end of Thanatos Triumphant, one of Mike Davis’ last essays and one of my favorites:

<blockquote>    As an objection to my pessimism, one might claim that China is clear-sighted where everyone else is blind. Certainly, its vast vision of a unified Eurasia, the Belt and Road project, is a grand design for the future, unequalled since the sun of the ‘American Century’ rose over a war-shattered world. But China’s genius, 1949-59 and 1979-2013, has been its neo-mandarin practice of collective leadership, centralized but plurivocal. Xi Jinping, in his ascent to Mao’s throne, is the worm in the apple. Although he has economically and militarily enhanced China’s clout, his reckless unleashing of ultra-nationalism could yet open a nuclear Pandora’s Box.

    We are living through the nightmare edition of ‘Great Men Make History’. Unlike the high Cold War when politburos, parliaments, presidential cabinets and general staffs to some extent countervailed megalomania at the top, there are few safety switches between today’s maximum leaders and Armageddon. Never has so much fused economic, mediatic and military power been put into so few hands. It should make us pay homage at the hero graves of Aleksandr Ilyich Ulyanov, Alexander Berkman and the incomparable Sholem Schwarzbard.</blockquote>"]]></description>
<dc:subject>edwardongwesojr 2025 technofeudalism siliconvalley ai uber lift taxis disruption lobbying ubereats law legal congestion pollution airpollution traffic publictransit behavior psychology capitalism democracy lioberalism profits efficiency productivity business google ericschmidt climatechange climate globalwarming artificialintelligence infrastructure accelerationism jathansadowski responsibility meta scaleai surveillance china politics maga donaldtrump us technology protectionism wealth power inequality policy labor work workers violence tower projection socialcontrol society mikedavis xijinping beltandroad beltandroadproject aleksandrilyichulyanov alexanderberkman sholemschwarzbard megalomania eugenics caste castes apartheid terrorism terror hierarchy hierarchies reactionaries military finance metaverse exploitation robots automation software potempkinai regulation deregulation paranoia panopticon oligarchy beltandroadinitiative edwardongweso</dc:subject>
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<item rdf:about="https://apenwarr.ca/log/20250711">
    <title>Billionaire math - apenwarr</title>
    <dc:date>2025-07-13T20:35:01+00:00</dc:date>
    <link>https://apenwarr.ca/log/20250711</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I have a friend who exited his startup a few years ago and is now rich. How rich is unclear. One day, we were discussing ways to expedite the delivery of his superyacht and I suggested paying extra. His response, as to so many of my suggestions, was, “Avery, I’m not that rich.”

Everyone has their limit.

I, too, am not that rich. I have shares in a startup that has not exited, and they seem to be gracefully ticking up in value as the years pass. But I have to come to work each day, and if I make a few wrong medium-quality choices (not even bad ones!), it could all be vaporized in an instant. Meanwhile, I can’t spend it. So what I have is my accumulated savings from a long career of writing software and modest tastes (I like hot dogs).

Those accumulated savings and modest tastes are enough to retire indefinitely. Is that bragging? It was true even before I started my startup. Back in 2018, I calculated my “personal runway” to see how long I could last if I started a company and we didn’t get funded, before I had to go back to work. My conclusion was I should move from New York City back to Montreal and then stop worrying about it forever.

Of course, being in that position means I’m lucky and special. But I’m not that lucky and special. My numbers aren’t that different from the average Canadian or (especially) American software developer nowadays. We all talk a lot about how the “top 1%” are screwing up society, but software developers nowadays fall mostly in the top 1-2%[1] of income earners in the US or Canada. It doesn’t feel like we’re that rich, because we’re surrounded by people who are about equally rich. And we occasionally bump into a few who are much more rich, who in turn surround themselves with people who are about equally rich, so they don’t feel that rich either.

But, we’re rich.

Based on my readership demographics, if you’re reading this, you’re probably a software developer. Do you feel rich?

It’s all your fault

So let’s trace this through. By the numbers, you’re probably a software developer. So you’re probably in the top 1-2% of wage earners in your country, and even better globally. So you’re one of those 1%ers ruining society.

I’m not the first person to notice this. When I read other posts about it, they usually stop at this point and say, ha ha. Okay, obviously that’s not what we meant. Most 1%ers are nice people who pay their taxes. Actually it’s the top 0.1% screwing up society!

No.

I’m not letting us off that easily. Okay, the 0.1%ers are probably worse (with apologies to my friend and his chronically delayed superyacht). But, there aren’t that many of them[2] which means they aren’t as powerful as they think. No one person has very much capacity to do bad things. They only have the capacity to pay other people to do bad things.

Some people have no choice but to take that money and do some bad things so they can feed their families or whatever. But that’s not you. That’s not us. We’re rich. If we do bad things, that’s entirely on us, no matter who’s paying our bills.

What does the top 1% spend their money on?

Mostly real estate, food, and junk. If they have kids, maybe they spend a few hundred $k on overpriced university education (which in sensible countries is free or cheap).

What they don’t spend their money on is making the world a better place. Because they are convinced they are not that rich and the world’s problems are caused by somebody else.

When I worked at a megacorp, I spoke to highly paid software engineers who were torn up about their declined promotion to L4 or L5 or L6, because they needed to earn more money, because without more money they wouldn’t be able to afford the mortgage payments on an overpriced $1M+ run-down Bay Area townhome which is a prerequisite to starting a family and thus living a meaningful life. This treadmill started the day after graduation.[3]

I tried to tell some of these L3 and L4 engineers that they were already in the top 5%, probably top 2% of wage earners, and their earning potential was only going up. They didn’t believe me until I showed them the arithmetic and the economic stats. And even then, facts didn’t help, because it didn’t make their fears about money go away. They needed more money before they could feel safe, and in the meantime, they had no disposable income. Sort of. Well, for the sort of definition of disposable income that rich people use.[4]

Anyway there are psychology studies about this phenomenon. “What people consider rich is about three times what they currently make.” No matter what they make. So, I’ll forgive you for falling into this trap. I’ll even forgive me for falling into this trap.

But it’s time to fall out of it.

The meaning of life

My rich friend is a fountain of wisdom. Part of this wisdom came from the shock effect of going from normal-software-developer rich to founder-successful-exit rich, all at once. He described his existential crisis: “Maybe you do find something you want to spend your money on. But, I'd bet you never will. It’s a rare problem. Money, which is the driver for everyone, is no longer a thing in my life.”

Growing up, I really liked the saying, “Money is just a way of keeping score.” I think that metaphor goes deeper than most people give it credit for. Remember old Super Mario Brothers, which had a vestigial score counter? Do you know anybody who rated their Super Mario Brothers performance based on the score? I don’t. I’m sure those people exist. They probably have Twitch channels and are probably competitive to the point of being annoying. Most normal people get some other enjoyment out of Mario that is not from the score. Eventually, Nintendo stopped including a score system in Mario games altogether. Most people have never noticed. The games are still fun.

Back in the world of capitalism, we’re still keeping score, and we’re still weirdly competitive about it. We programmers, we 1%ers, are in the top percentile of capitalism high scores in the entire world - that’s the literal definition - but we keep fighting with each other to get closer to top place. Why?

Because we forgot there’s anything else. Because someone convinced us that the score even matters.

The saying isn’t, “Money is the way of keeping score.” Money is just one way of keeping score.

It’s mostly a pretty good way. Capitalism, for all its flaws, mostly aligns incentives so we’re motivated to work together and produce more stuff, and more valuable stuff, than otherwise. Then it automatically gives more power to people who empirically[5] seem to be good at organizing others to make money. Rinse and repeat. Number goes up.

But there are limits. And in the ever-accelerating feedback loop of modern capitalism, more people reach those limits faster than ever. They might realize, like my friend, that money is no longer a thing in their life. You might realize that. We might.

There’s nothing more dangerous than a powerful person with nothing to prove

Billionaires run into this existential crisis, that they obviously have to have something to live for, and money just isn’t it. Once you can buy anything you want, you quickly realize that what you want was not very expensive all along. And then what?

Some people, the less dangerous ones, retire to their superyacht (if it ever finally gets delivered, come on already). The dangerous ones pick ever loftier goals (colonize Mars) and then bet everything on it. Everything. Their time, their reputation, their relationships, their fortune, their companies, their morals, everything they’ve ever built. Because if there’s nothing on the line, there’s no reason to wake up in the morning. And they really need to want to wake up in the morning. Even if the reason to wake up is to deal with today’s unnecessary emergency. As long as, you know, the emergency requires them to do something.

Dear reader, statistically speaking, you are not a billionaire. But you have this problem.

So what then

Good question. We live at a moment in history when society is richer and more productive than it has ever been, with opportunities for even more of us to become even more rich and productive even more quickly than ever. And yet, we live in existential fear: the fear that nothing we do matters.[6][7]

I have bad news for you. This blog post is not going to solve that.

I have worse news. 98% of society gets to wake up each day and go to work because they have no choice, so at worst, for them this is a background philosophical question, like the trolley problem.

Not you.

For you this unsolved philosophy problem is urgent right now. There are people tied to the tracks. You’re driving the metaphorical trolley. Maybe nobody told you you’re driving the trolley. Maybe they lied to you and said someone else is driving. Maybe you have no idea there are people on the tracks. Maybe you do know, but you’ll get promoted to L6 if you pull the right lever. Maybe you’re blind. Maybe you’re asleep. Maybe there are no people on the tracks after all and you’re just destined to go around and around in circles, forever.

But whatever happens next: you chose it.

We chose it."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=M5uX0Iwv6Xw">
    <title>William Dalrymple: ‘Britain’s education system sold me a lie about Palestine’ | Real Talk - YouTube</title>
    <dc:date>2025-07-07T17:53:39+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=M5uX0Iwv6Xw</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["“I was sold a lie.”

One of Britain’s most acclaimed historians slams the country’s education system - which he feels has distorted the history of Palestine, portraying it as an “empty desert” before 1948.

In this Real Talk interview, William Dalrymple shares his views on Britain’s historical responsibility towards Palestine, and calls out the UK government’s ongoing cooperation with Israel, including supplying weapons, amid its war on Gaza. 

He reflects on what he witnessed in the West Bank while writing his book ‘From the Holy Mountain’, from settler violence to a “concerted drive to Judaise Jerusalem”, and explains why he sees the current crisis in Gaza as “one of the supreme human rights horrors of our time”.

Real Talk is hosted by Mohamed Hashem. 

Timestamps: 
00:00 Intro 
08:53 ‘I was sold a lie’
13:06 Britain’s education system & obscuring colonial history
17:43 Britain's responsibility towards Palestine
25:15 The Nakba & British inaction 
29:43 Criticism of BBC's coverage 
35:25 His book ‘From the Holy Mountain’
37:04 Settler violence in the West Bank 
44:29 Palestinian Christians & Western support for Israel
48:13 Archaeology as a political tool 
51:24 Parallels: Partition & the Nakba
54:30 Reflections on this moment"]]></description>
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<item rdf:about="https://wordsinspace.net/2025/06/30/i-prefer-weeds-to-ivy/">
    <title>I Prefer Weeds to Ivy</title>
    <dc:date>2025-07-06T19:09:49+00:00</dc:date>
    <link>https://wordsinspace.net/2025/06/30/i-prefer-weeds-to-ivy/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["As I described back in December, the big and small affronts and injustices experienced by women and people of color across an entire career continue to have a cumulative effect — one that drives these folks from the academy at higher rates than those in other demographics. I’m one of those statistics. And now that so many hard-won reforms and protections are being erased, such attrition will likely increase.

Through both casual conversations and official mentoring over the past two years, I’ve gathered multiple resonant testimonials. I heard from senior women colleagues, women staff at all levels, former and current deans, and ombudspersons who told heartbreaking stories of humiliation and hostility, burnout and retreat (just tonight, I listened as two women staff friends strategized about stretching their family and medical leave time to address debilitating exhaustion). I learned about various gender-based discrimination legal settlements. A woman administrator preemptively commiserated with my questions and concerns, noting that she has often observed the university’s inability to deliver on its promises to senior recruits. And while an all-woman ombuds team acknowledged the anomalous messiness of my specific case, they also described similar laments of disillusionment and demoralization. Many long-term faculty and staff spoke of “coldness” and the necessity of dissociation as a coping mechanism.

These women colleagues and supervisors invariably commiserated and offered support, but the men in leadership who make the material decisions about remedies were unmoved. My departure, to them, was merely a routine, voluntary resignation. Yes, I did tender my own resignation, but I did so reluctantly — after having dedicated a quarter-century and my whole brain to this noble, collective enterprise; after realizing that I simply couldn’t be the person they recruited under the conditions they provided. I also resigned because I had to: the stress of 2022-24 triggered my arrhythmia — which, in the past, manifested every few years — a few times every week.

I’m good at this job. Rather, I was good at this job — and I’ll become so again in an environment whose values align with those that animate my work: the small, the weird, the local, the public, the principled.

I leave here having lost a lot: time, money, several inches of my intestines, confidence, a bit of my self. I’ll also lose tenure and academic library access. And while I’m technically more-than-qualified for emeritus status — and I’d really appreciate it, given my decades of service and accomplishment — I don’t see that happening at Penn, and TNS doesn’t grant such titles retroactively.

What I’ve gathered are stories, documentation*, caveats I can offer to others, whispers I can pass on, camaraderie and solidarity I can extend to those who find themselves lost and lonely, encouragement for those who blaze their own trails, reminders that, while the U.S. academy is one of the nation’s greatest achievements and public goods, and while it’s worth fighting for, it needn’t be — and shouldn’t be — preserved in its present neoliberal form. There’s so much that can be reimagined.

(*The ombuds team told me to track everything. I have notes.)

I’ve also reaffirmed what politics of knowledge I value — particularly in this era of stupidity and cruelty — and how and where I want to live those values: by animating networks between public knowledge institutions in the city that shaped my intellectual and creative identity. New York, I can’t wait to think with you again.

Through my new role as the Director of Creative Research at the Metropolitan New York Library Council, I’ll launch a new series of classes that trace “exuberantly interdisciplinary” links between the collections, staff, and services at NYC’s hundreds of libraries and archives. Each class will make an experimental publication, like the ones I’ve made before (provided I can secure funding — maybe you’d like to help? 😉). We’re also creating an outdoor library and designing programs that encourage us to rethink collection, preservation, storage, discovery, metadata, and other core principles through an ecological lens. And I’ll continue my own research — ideally in collaboration with the city’s brilliant scholars, artists, and designers. Through all of these endeavors, we aim to highlight the “vital importance of trusted public knowledge, of robust investment in cultural institutions, and of mutual aid, solidarity, and coalition-building” in an age when such values are under attack."]]></description>
<dc:subject>shannonmattern 2025 upenn academia highereducation highered labor colleges universities ivyleague gender work burnout palestine israel zionism antizionism newschool teaching learning interdisciplinary transdisciplinary multidisciplinary scholarship us institutions donaldtrump elonmusk kevinhassett civilrights liberalarts neoliberalism administration management ethics values lizmagill lgbtq titleix compliance resistance power finance biotech money control academicfreedom tenure ai artificialintelligence arts design responsibility libraries disillusionment health healthcare exhaustion despair dysfunction howweteach priorities humanities thenewschool</dc:subject>
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<item rdf:about="https://jamescosullivan.substack.com/p/critical-thinking-was-in-decline-before-ai">
    <title>Critical thinking was in decline before AI</title>
    <dc:date>2025-06-20T16:32:50+00:00</dc:date>
    <link>https://jamescosullivan.substack.com/p/critical-thinking-was-in-decline-before-ai</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["There is a tendency, especially in discussions shaped by technological determinism, to blame complex problems on a single, recent cause. Take, as a current and particularly pronounced example, generative AI, which is often portrayed as a principal culprit in the apparent collapse of critical thinking.

But this narrative ignores a longer and deeper decline in critical thinking. Generative AI has not caused the erosion of our critical capacities, but rather, has accelerated a process that was already well underway. If we are in the last days of critical thinking, it would be fairer to characterise gen AI as the final nail in the coffin.

But what do we even mean by critical thinking, a term that is invoked way too widely? For me (and you’re welcome to disagree), ‘critical thinking’ refers to a set of intellectual dispositions and practices oriented toward the careful evaluation of information, arguments, and assumptions. It’s not just about doubting claims or calling out flawed opinions, but about engaging in reasoned, reflective judgement. Critical thinking involves the capacity to distinguish between assertion and evidence, to evaluate competing perspectives, to draw warranted conclusions, and to remain open to revision in light of new arguments or data.

Importantly, critical thinking is not reducible to logic or problem-solving in the abstract—it is historically and culturally situated. It has roots in classical traditions of dialectic and rhetoric, but it also takes institutional form in the Enlightenment ideal of rational public discourse and, more recently, in liberal educational philosophies that emphasise independent thought over rote memorisation.

To think critically is also to recognise that knowledge is rarely neutral or complete, but entails an awareness of context, an attentiveness to ambiguity, and a willingness to inhabit intellectual uncertainty. As such, critical thinking is inseparable from epistemic humility, the understanding that our perspectives are always partial.

In contemporary educational and cultural discourse, it is thrown around as a vague good, or used a buzzword to decorate curricula or strategic plans. True critical thinking requires time, institutional support, and a tolerance for dissent and complexity. In many of the environments where it is most loudly championed, it is often, in fact, quite inhibited. What was once a set of intellectual virtues rooted in Enlightenment scepticism and liberal pedagogy is now often reduced to generic problem-solving strategies, and this depoliticised version of critical thinking no longer threatens dominant ideologies or power structures.

This isn’t anecdotal, it is observable in empirical indicators, institutional priorities, public discourse, and broader culture’s relationship with complexity.

The OECD’s 2022 Programme for International Student Assessment (PISA) recorded the most significant decline in reading and mathematics scores since the assessment’s inception. In reading, many national systems experienced losses equivalent to three-quarters of an academic year. The 2024 Survey of Adult Skills, part of the OECD’s broader PIAAC initiative, confirms a similar trend among adults: stagnating or declining literacy and numeracy levels.

Of course, such a stark downturn are more readily attributed to widening social inequalities, and literacy and numeracy, while foundational, aren’t synonymous with critical thinking.

Looking beyond the numbers, the decline is evident. Being genuinely comfortable with ambiguity and dissonance are, as already noted, essential to critical thinking, but public discourse has gown visibly hostile to such, reinforced by growing democractic polarisation. In political, academic, and cultural debates, there is increasing pressure to adopt clearly demarcated positions, to signal allegiance rather than engage in authentic and measured arguments.

Social media platforms, which facilitate much of our cultural conversations, are structurally aligned against critical thinking, rewarding speed, emotional charge, and brevity over careful analysis. The viral success of content is largely determined by its capacity to confirm biases and provoke instant reactions, conditions fundamentally at odds with the practices of sustained re-evaluation and contextualisation that critical thinking requires.

And it was into such a polarised and hyper socio-cultural landscape that generative AI arrived.

The most disquieting characteristic of popular large language models like ChatGPT is not their capacity to misinform, but their capacity to persuade. Language models don’t think—at least not in the ‘special’ way that humans do (please note the sarcasm)—but they do predict plausible continuations of language sequences based on statistical patterns in training data. This is, of course, extremely impressive from a technical and linguistics perspective, but for many consumers, the surface coherence of their outputs (grammatical, syntactic, and rhetorical) creates a strong impression of meaningful reasoning. This is not a new problem in the history of media, but it is a uniquely intensified one.

Research reveals a troubling relationship between reliance on LLMs and diminished critical engagement. Studies by Carnegie Mellon University and Microsoft indicate that greater trust in AI systems correlates with lower levels of measured critical thinking, while individuals with higher self-confidence in their own analytical abilities tend to retain stronger reasoning skills. As the authors put it: ‘We find that knowledge workers often refrain from critical thinking when they lack the skills to inspect, improve, and guide AI-generated responses.’ In other words, users who defer to AI are not simply outsourcing labour, they are also abdicating judgement.

This convergence of degraded reasoning and inflated confidence in AI outputs is incredibily dangerous. When AI-generated text appears plausible, users are less likely to interrogate it, even when its reasoning is shallow or flawed. This suggests a diminished awareness of the very need to think critically at all.

The automation of knowledge work is no longer speculative; in many sectors, routine intellectual tasks are already being delegated to generative systems. LLMs offer efficiencies, sure, but also carry epistemological costs: the language model generates the text, but the human operator cannot fully account for what it says. This represents something way beyond efficiency, but a deeper dislocation of epistemic responsibility, a shift from being the author of an argument to being its facilitator.

These dynamics are increasingly evident in educational contexts. A study in Smart Learning Environments observed that students who used dialogue-based AI tools to assist in essay writing reported increased confidence in the quality of their work. However, objective assessment revealed no significant improvement in argumentative depth or critical insight.

This discrepancy between confidence and competence is already familiar to educators. The essay that is well-written but critically shallow is hardly new, but what gen AI enables is the effortless production of such texts, reducing the pedagogical process to surface artefacts. The traditional pedagogical aim, to enable students to articulate, defend, and refine their reasoning, is being displaced by a focus on textual presentation.

Assessment regimes often reinforce these trends. Rubrics often reward clarity and coherence, whereas that which remains unmeasured and thus devalued is the slow and often disfluent labour of original thought.

None of this will be surprising to educators. Across much of the Anglophone world, education has shifted toward managerial logics: accountability metrics, standardised testing, and curriculum narrowing have reduced space for open-ended exploration. Subjects that traditionally fostered critical engagement have been marginalised in favour of STEM disciplines framed in narrowly vocational terms. Even within the humanities, there is increasing pressure to justify intellectual work in terms of ‘impact’ or ‘skills’, leaving less room for speculative, dialectical inquiry.

There is a tendency to dismiss critiques of new media as reactionary: the printing press, radio, television all provoked fears about the loss of intellectual virtue. And while these historical analogues are useful, they are also quite limited. What distinguishes gen AI from previous technologies is its capacity not merely to store or transmit information, but to produce linguistic outputs that simulate reasoning. A calculator does not pretend to understand arithmetic, it just executes it transparently. A LLM chatbot, by contrast, produces discursive performances that mimic the surface features of argument, and this mimetic quality is epistemically destabilising because it obscures the boundary between generation and justification.

What can be done about the decline of critical thinking and its apparent acceleration in the age of generative AI?

Faced with the erosion of analytical habits and the increasing normalisation of machine-assisted cognition, the appropriate response is not primarily technical. What is required is a deliberate cultivation of hugely unpopular attitudes and practices that slow cognition, foreground ambiguity, and demand active engagement.

The recovery of sustained reading would be a start. Long-form, linear texts (dare I say, even in printed form) offer a mode of engagement that resists the logic of digital distraction, requiring attentiveness, interpretative patience, and, perhaps most importantly, a tolerance for complexity. Reading in this way is not simply about absorbing information, but about inhabiting an argument and overcoming difficulty. It stands in contrast to the superficial scanning that typifies online consumption.

We also need to restore epistemic agency through estimation and provisional reasoning. Before consulting an LLM, one might at least attempt to formulate an initial hypothesis or outline a tentative explanation, to treat uncertainty as an intellectual opportunity rather than a problem to be eliminated. In doing so, the thinker reasserts their own role as a participant in inquiry, rather than a passive recipient of answers. Before delegating writing or summarisation tasks to generative systems, individuals might take time to sketch the structure of their own argument, its premises, evidence, potential counterpoints, and underlying assumptions. This clarifies the individual’s position but also repositions the AI as a tool to be interrogated, rather than an authority to be trusted. The model becomes a resource within a broader process of thinking, not a substitute for it.

Such practices are not ‘solutions’ in that they won’t counteract the epistemic consequences of generative AI at a societal level, but they may serve as acts of resistance, and that’s something.

Generative AI did not cause the decline of critical thinking, but it may bring us to a point where the appearance of thinking becomes an acceptable substitute for its practice. And in that future, the very idea of reasoning, as a discipline and social good, may become quaint. If we are to resist this trajectory, we must begin by acknowledging that the habits we cultivate today will shape the thinking we are still capable of tomorrow."]]></description>
<dc:subject>criticalthinking jameso'sullivan 2025 ai artificialintelligence oecd pisa schooling socialmedia chatgpt llms efficiency responsibility rubrics clarity coherence slow labor thinking howwethink metrics testing curriculum newmedia printingpress radio television tv history luddism luddites neoluddites neoluddism analysis ambiguity slowthinking slowlearning patience attentiveness complexity longform text</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=ktrYjMP75Mk">
    <title>Iran, Israel, USA and World War 3 | Chris Hedges | UNAPOLOGETIC - YouTube</title>
    <dc:date>2025-06-20T16:29:02+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=ktrYjMP75Mk</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Pulitzer Prize-winning journalist Chris Hedges joins us on UNAPOLOGETIC for a conversation on what the consequences could be if Israel draws the USA into a full-blown war with Iran.

Hedges reflects on his years reporting from war zones, the cynical nihilism driving Netanyahu’s assault, and how Israel’s genocide in Gaza has become a “spectacle” that has irreparably broken trust between North and South.

Are Israel’s and the Pentagon’s stated shifting priorities real, or a façade to continue diminishing societal infrastructure in the region? Will the complicity of Arab states in the genocide lead to blowback? Is regime change the goal, or is this just an excuse?

UNAPOLOGETIC is hosted by Ashfaaq Carim

Chapters
0:00 Introduction
1:40 Was Iran strike inevitable
4:10 Israel’s plan for Iran
8:00 Will US go deeper
9:45 Who leads US policy
12:30 Why regime change fails
15:00 Netanyahu’s nihilist war plan
20:00 Arab states’ complicity
25:00 Gaza genocide as spectacle
31:00 West Bank’s grim future
35:00 Risk of regional war
41:00 Global fallout of war
47:00 US politics and war
56:00 Journalism’s collapse today
1:04:00 Just US policy vision"]]></description>
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</item>
<item rdf:about="https://chrishedges.substack.com/p/journalists-and-their-shadows-w-patrick">
    <title>Journalists and Their Shadows (with Patrick Lawrence) | The Chris Hedges Report</title>
    <dc:date>2025-06-12T23:26:02+00:00</dc:date>
    <link>https://chrishedges.substack.com/p/journalists-and-their-shadows-w-patrick</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Patrick Lawrence and Chris Hedges chronicle the decline of mainstream media and the craft of journalism, and the dark psychological reality behind media complicity in schemes of the powerful."]]></description>
<dc:subject>journalism media chrishedges patricklawrence 2025 ajliebling coldwar capitalism corporations corporatism mainstreammedia thenation noamchomsly ralphnader johndewey context history causality agency responsibility russiagate iraqwar ukraine tedpostol andrewbacevich margaretflowers healthcare power heritagefoundation cia americanenterpriseinstitute economics politics policy abm billionaires inequality elite elitism us ifstone cwrightmills josephalsop complicity professionalization walterlippmann press hlmencken publiuc 1920s professionalclass workingclass 1975 gaza 9/11 ussr communism sovietunion arnoldtoynbee johnwinthrop arifleischer society jillabramson nytimes harrrytruman judymiller dickcheney scooterlibby iraw middleeast richardperle al-qaeda carljung manufacturingconsent manufacturedconsent nationalism racism cambodia sydneyschanberg metrodesk aberosenthal arthurmiller deathofasalesman psychology descartes sartre jean-paulsartre wapo washingtonpost time ideology imperialism empire malaysia korea indonesia</dc:subject>
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    <title>‘Not complicated, it’s colonialism’: Saul Williams on Gaza and a 'crumbling' US empire | Real Talk - YouTube</title>
    <dc:date>2025-06-09T16:40:13+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=WoXIylhozqY</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["“I have no business with genocidaires.”

That’s how artist, poet and activist Saul Williams describes his refusal to stay silent on Israel’s war on Gaza. 

In this Real Talk interview, Williams opens up about witnessing apartheid in Israel-Palestine, losing friends and work for speaking out, and the responsibility artists have in the face of propaganda and empire.

We also explore his critique of US politics as a ‘duopoly’ invested in war, his challenge to mainstream liberalism, and how hip hop has moved from resistance to commercialisation.

Williams also reflects on his powerful role in ‘Sinners’, the blockbuster film directed by Ryan Coogler.

Real Talk is a Middle East Eye interview series hosted by Mohamed Hashem.

Timestamps: 
00:00 Intro 
03:30 'Diamonds' Kanye West story 
08:18 "Birth of a Nation" & the KKK
11:32 Art as propaganda 
18:37 Resisting empire 
28:23 How Gaza ‘unmasked’ US Democrats 
38:45 The personal cost of speaking out 
48:12 Parallels: Apartheid South Africa 
55:06 Conversations with Zionists 
01:07:52 Tupac. Gaza, & Hip-Hop today  
01:16:32 His role in ‘Sinners’ 
01:29:53 Music that breathes forever"]]></description>
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<item rdf:about="https://citationsneeded.libsyn.com/ep-222-the-empire-strikes-first-part-i-party-elites-who-lost-to-trump-twice-blame-everyone-but-themselves">
    <title>Citations Needed: Ep 222 - The Empire Strikes First Part I: Party Elites Who Lost to Trump (Twice) Blame Everyone But Themselves</title>
    <dc:date>2025-06-08T01:57:40+00:00</dc:date>
    <link>https://citationsneeded.libsyn.com/ep-222-the-empire-strikes-first-part-i-party-elites-who-lost-to-trump-twice-blame-everyone-but-themselves</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In Ep. 222, "The Empire Strikes First Part I: Party Elites Who Lost to Trump (Twice) Blame Everyone But Themselves," we detail how our media allows the same party flacks who got the Dems into this mess, control over the narrative of how to get them out. With guest UC-Berkeley professor Jake Grumbach."

[See also (tags here also reflect content within):

"Ep. 223: The Empire Strikes First, Part II — ‘Abundance’ Pablum as Counter to Left Populism"
https://citationsneeded.libsyn.com/ep-223-the-empire-strikes-first-part-ii-abundance-pablum-as-counter-to-left-populism


"“Can Democrats Learn to Dream Big Again?,” wonders Samuel Moyn in the New York Times. “The Democrats Are Finally Landing on a New Buzzword. It’s Actually Compelling,” argues Slate staff writer Henry Grabar. “Do Democrats Need to Learn How to Build?,” asks Benjamin Wallace-Wells in The New Yorker. 

For the past few months, news and editorial rooms have been abuzz with talk about a new, grand vision for the Democratic Party: abundance. Abundance, according to its media promoters—chiefly NYT’s Ezra Klein and The Atlantic’s Derek Thompson—is a political agenda that espouses the creation of more of everything we need: housing, education, jobs, and energy, to name a few examples. To accomplish this, we are told, we must aim to eliminate bureaucratic red tape that has for so long bogged down production, innovation, and capital’s innate capacity and desire to provide a better, more abundant life.

It’s an alluring promise—if suspiciously vague and devoid of class politics: obviously, doing more good things is better than doing fewer good things, right? Who can argue with this generic premise? Who wouldn’t want to support an agenda that’s effectively the Do Good Things Agenda?

Scratch the surface, however, and what one finds it isn’t just a folky, common sense treatise against red tape, but something more sinister and dishonest, something more slick and shallow. What one gets is a standard entryist strategy that begins with a so-vague-it’s-incontestable hook—illogical or corrupt regulations are bad—the quickly pivots into a Silicon Valley flattering, and often Silicon Valley funded, political agenda, a narrative designed to blame inequality and our objectively broken political system on too much regulation and “bureaucracy” rather than there being too much power in the hands of an elite few.

What one gets, in other words, is a counter to left populism. What one gets is the latest attempt to reheat neoliberalism as something fresh, innovative and able to excite the voting base.

Last week, in Part I of a two-part series we’re calling “The Empire Strikes First,” we discussed the Democrats’ post-2024 apologia, propped up by scapegoats ranging from trans people to “economic headwinds” to Harris actually being too far left.

On this episode, Part II of the series, we explore what comes next: the 2028 Democratic strategy and the so-called abundance agenda that is increasingly shaping it. We’ll examine how Democratic media influencers and policymakers use lofty, seemingly progressive rhetoric to rehabilitate and re-sell the same old neoliberal deregulation, privatization, and austerity narrative that got us here in the first place, and ensure that no left-wing movement—that could, god forbid, require a meaningful change in the party—get in their way.

Our guests are the Revolving Door Project's Kenny Stancil and Henry Burke."]]]></description>
<dc:subject>jakegrumback citationsneeded elections 2024 kamalaharris donaldtrump joebiden ezraklein davidshor democrats polling data politics liberals liberalism mattyglesias policy paletine gaza economics centrism moderates centrists abundancenetwork abundance genz generationz voting gender 2018 2020 2022 2025 popularism immigration ice dueprocess deportation massdeportations responsibility funding citizensunited jeffreyepstein corruption elonmusk barackobama 2016 billionaires reidhoffman democracy authenticity believability consistency money posturing statistics derekthompson inequality media neoliberalism benjaminwallace-wells henrygrabar samuelmoyn corporations corporatism climatecrisis climatechange globalwarming regulation deregulation redistribution workingclass class labor 2028 progressivism rhetric austerity privatization left leftwing socialism kennystancil henryburke revolvingdoorproject power culturewar culturewars petebuttigieg jdvance libertarianism ideology history centism meoderates maga wealth housing ed</dc:subject>
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    <title>Does Anarchy Need Leaders? - YouTube</title>
    <dc:date>2025-06-04T03:58:25+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=AYVWbj8naBM</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["When you think of anarchism, leaders probably don’t spring to mind. Anarchism is known for its rejection of authority. But what exactly is leadership, and how does it relate to the tension between authority and anarchy?

Introduction - 0:00
Anarchist Leadership? - 3:36
The Risk of Leadership - 8:44"]]></description>
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    <title>The Ethics of Listening to Whales – A Conversation with James Bridle, Rebecca Giggs, César Rodríguez-Garavito and Emmanuel Vaughan-Lee</title>
    <dc:date>2025-05-29T16:34:46+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["What would happen if we broke the interspecies language barrier? What would we hear and how might we respond? More-Than-Human (MOTH) Life Collective founder César Rodríguez-Garavito, artist and technologist James Bridle, and author Rebecca Giggs come together in conversation with Emergence executive editor Emmanuel Vaughan-Lee to explore the ethical, legal, and relational implications of a new project using AI machine learning to translate the clicks of sperm whales."]]></description>
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    <title>The Six-Year-Old Who Explained the World — The Dial</title>
    <dc:date>2025-05-22T20:36:41+00:00</dc:date>
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<item rdf:about="https://robhorning.substack.com/p/just-for-a-second-i-thought-i-remembered">
    <title>Just for a second I thought I remembered you</title>
    <dc:date>2025-05-12T05:15:51+00:00</dc:date>
    <link>https://robhorning.substack.com/p/just-for-a-second-i-thought-i-remembered</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[See also:

"Contentment
"social media" has always been oxymoronic"
https://robhorning.substack.com/p/contentment ]


"Many commentators have pointed out that Zuckerberg’s statement sounds like something that someone who has no friends and who is perpetually surrounded by toadies and opportunists would say. It betrays a blinkered understanding of friendship (or “connection,” to use the network-derived term Zuckerberg prefers) as being like a consumer good, something one has a quasi-economic “demand” for in the midst of an uncertain supply, something you should stock your pantry with, something that has an optimal consumption dosage. It seems to posit that having friends (“connections”) is something solitary individuals can elect to choose; they are free presumably to decide how much time and money they should allot to friend acquisition, which is all that limits their total. Likewise, friendship is regarded as something from which satisfaction is extracted on an individual and unilateral basis — you take pleasure in friendship, whether or not it is given.

The idea that reciprocity, responsibility, and care are aspects of friendship is alien to Zuckerberg’s apparent vision of the world, as the trajectory of Facebook as a company has long made plain. His platform has always encouraged users to view friends as resources and as content. Built into the mission of “connecting the world” is a view of people as nodes or sockets into which wires can be plugged or unplugged at the network scientists’ whims, and a view of “connection” as a matter of signal efficiency rather than meaningful exchange. So naturally he would see no concerns in replacing human contact with LLM-generated content—connection is connection, and it doesn’t imply the mutual interpenetration of consciousnesses. You can connect with a person, or a joystick, or a spreadsheet, or an algorithm, and it all counts the same.

It’s no surprise that, as John Herrman explains, “Zuckerberg imagines media platforms in which other people are augmented or replaced by chatbots trained on their collective data, with all parties involved coming together to engage with content produced by AI tools trained on ‘cultural phenomena’ in a space arranged according to opaque and automatic logics.” Herrman points out that this merely extends the premise that one now uses Meta platforms not to engage in friendship but to communicate with algorithmic systems to guide the kinds of entertainment content they supply. Talking to a bot is just a new UI for the long-established slop machine.

So why does Zuckerberg talk about “friends” at all? Is there some dim awareness that people don’t want too clear of a look in the mirror Meta supposedly holds up to them, and that they still need to be coddled with promises of camaraderie to distract them from the slurry they are killing time with? Is the idea that if you call TV shows something like Friends, the viewers feel less guilty and less emotionally stunted when consuming them?

I argued before that “social media” was an alibi for injecting more TV into people’s lives to take advantage of increased network connectivity — that we had to be persuaded that it was a pro-social thing to do to carry little TVs around and watch them at every possible moment. Conflating friendship and entertainment was part of that campaign. Now chatbots are being put to work on the same ideological project: Here are entertainment products that you can treat as friends, just as you have become accustomed to regarding your friends as entertainment products.

But that Zuckerberg and other tech moguls have to go on podcasts and make idiotic pronouncements suggests that entertainment and friendship are not so easily conflated, and that inculcating that ideology requires constant hammering, constant bolstering not only through apps and interfaces but from media coverage that is meant to normalize what we all tend to resist, the idea that we should use other people for our amusement and nothing more.

I’m always perplexed by the idea that anyone would want to have small talk with a chatbot, could find what a chatbot has to say intrinsically interesting simply because the chatbot said it. It’s common to have such conversations with people, where the point of talking is not always to communicate information but also to establish a bond, to indicate that you are willing to pay attention to each other, that there is a fulfilled expectation of mutual care. But chatbots don’t care about you any more than Meta or Google or OpenAI does.

Similarly, a lot of the information I receive from other people is meaningful to me not in itself but because they chose to share it. There is some of that “desiring the desire of the other” that Kojève writes about to it; I want to care about what other people care about because they are people, not because the object of their care might have some utility for me alone. The information we exchange is sometimes no more than a token in strengthening or articulating a relationship among people willing to be with one another. But getting information from a machine offers none of that. There is no desire behind what it generates, or if there is, it is infinitesimally extenuated and impossible to ascribe to human care.

I get this feeling from algorithmic recommendation: Even when it is “correct,” it feels empty, utterly meaningless in comparison with being told by a friend to check something out. It is as hollow to be told what a machine wants for you as to be told what a machine generated — is there anything worse than someone prefacing a statement with “I asked Chat-GPT and …”?

But maybe there is a dialectic to algorithmic recommendation that makes moments of reciprocity resonate even more powerfully. The more the world fills with slop, the more human gestures stand out and reverberate with new meaning. Accessing glib simulations of information will have become commoditized, but someone actually telling you something, anything, will seem more important than ever."]]></description>
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    <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>
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    <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>
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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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    <title>Opinion | Covid’s Deadliest Effect Took Five Years to Appear - The New York Times</title>
    <dc:date>2025-03-14T09:26:09+00:00</dc:date>
    <link>https://www.nytimes.com/2025/03/10/opinion/covid-public-health-privatization.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["February 2025. A blustery morning. I alight, a little breathless, from the subway at 168th street and walk the oddly deserted blocks toward the hospital where I work. I hear a distant cough. A windblown plastic bag tumbles along the sidewalk and lodges itself in the skeletal branches of a tree. The familiar, insistent whine of an ambulance rises in the distance.

It has been five years since the world was blown into the tumult of a lethal pandemic. Back then, deserted streets and distant coughs, to say nothing of ambulances docking into hospitals, would have carried a very different meaning. But as Proust wrote, the moments of the past do not remain still. We have metabolized a global trauma — millions of deaths, nations brought to their knees, a generation scarred by grief, isolation and loss — so rapidly that it seems, at times, not to have happened at all.

As the pandemic rose, I saw my patients get sick and in some cases die, including a 42-year-old mother of two young children whose loss is seared into my soul. As it receded, I served on then Gov. Andrew Cuomo’s commission to rebuild New York’s health infrastructure. Back then, the overwhelming public sentiment was: never again. Today, it seems: never what?

But Covid didn’t just change billions of individual lives. It changed our country’s basic approach to public health, in fundamental ways that are becoming fully visible only now — and which the Trump administration looks likely to render irreversible.

It was sometime in the thick of the pandemic, in January 2021, that I reread John M. Barry’s superlative book “The Great Influenza,” which tells the story of the 1918 pandemic and the birth of public health as a discipline in the United States. Before that, shielding the population from disease was primarily the domain of either individual heroic doctors such as John Snow (who solved London’s 1854 cholera epidemic by tracking its epicenter to a contaminated water pump — and, so the story goes, breaking off the handle) or civic interventions such as the new sewer system that London installed to address the Great Stink of 1858.

That ad hoc approach changed in October 1918, when William Welch inaugurated a school of public health at Johns Hopkins University in Baltimore. Its trainees would learn to dissect patterns of disease in populations, just as a pathologist might perform an autopsy on an individual patient. They would confront future epidemics and health crises systematically, through public institutions, issuing mandates, dispensing carefully vetted information and managing the surveillance and containment of contagion — tools that, as Mr. Barry notes, lack the drama of individual heroism but have saved countless millions of lives.

Mr. Barry has written no fewer than five afterwords for his book, the most recent in 2021, while the world was still adjusting to the novel coronavirus. In it, he wrote that one of the great lessons of the 1918 pandemic is that “public health measures — the non-pharmaceutical interventions of social distancing, proper ventilation” and so on — “work.” I’ve seen it myself, at times of crisis and times of calm, in New York, across the country, around the world.

It came as a surprise for me, then, when I heard Dr. Céline Gounder, an infectious disease doctor and a member of President Joe Biden’s Covid-19 Advisory Board, and listened to her pronounce that public health was nearly dead. It was October 2024, and we were seated in a chilly tent at the National Academy of Medicine meeting in Washington.

Dr. Gounder was referring to what she calls the “unglamorous public infrastructure” — the interlocking institutions that function constantly and invisibly, and don’t depend on private enterprise or personal decisions. Yes, we conquered Covid, but “if we are inclined to think of our victory against Covid as a public health success,” she warned me, “we should really reconsider.”

What seemed to succeed, instead, was a deployment of private enterprise (backed by state subsidies): the invention of vaccines by pharmaceutical companies; their delivery in significant measure through private hospitals and clinics; the ascendancy of private decision-making by individuals, schools and businesses; and the surveillance of the pandemic by private institutions.

Covid was a privatized pandemic. It is this technocratic, privatized model that is its lasting legacy and that will define our approach to the next pandemic. It solves some problems, but on balance it’s a recipe for disaster. There are some public goods that should never be privatized.

Dr. Gounder checked off the basic mechanisms by which public health experts confront a pandemic: They create systems to understand and track its cause and spread; they identify the people most at risk; they deploy scalable mechanisms of protection, like air and water sanitation; they distribute necessary tools, such as vaccines and protective gear; they gather and communicate accurate information; and they try to balance individual freedoms and mass restrictions.

In the case of Covid, each of these responsibilities became increasingly relegated to the private sphere. In one of President Trump’s first national speeches about Covid, he told the nation, “You’re going to be hearing from some of the largest companies and greatest retailers and medical companies in the world.” And so we did.

As the new administration engulfs Washington, we are witnessing the further, and perhaps final, phase of this retreat. In its first weeks, the Trump administration announced far-reaching cuts in the Centers for Disease Control and Prevention as well as reportedly severe restrictions on the kind of research its employees can conduct. It moved to dismantle the U.S.A.I.D., even though the agency funds crucial health efforts around the world, including an early detection system for epidemics. The president proposed slashing funding for medical research at universities. And of course, to lead the Department of Health and Human Services, he chose Robert Kennedy Jr., who may have done more than anyone else alive to recast the miracle of vaccines as a dark and dangerous conspiracy.

The mechanisms that Dr. Gounder identified may no longer function at all. Their time of death will be this chaotic political moment. But the illness set in during the pandemic.

Let’s begin with vaccination. The fight against Covid has been repeatedly told as a technological story and a story of corporate heroism. In record time, four major pharmaceutical companies — Pfizer, Moderna, AstraZeneca and Johnson & Johnson — created the vaccines that were used most to vaccinate the world. Pfizer’s and Moderna’s, in particular, are triumphs of science: Building on the prior work of academic scientists, they established the use of mRNA as a platform for vaccination. Drew Weissman and Katalin Karikó deservedly shared the 2023 Nobel Prize in Medicine for their research on mRNA; it is notable, however, that while they receive wide mention in the story of vaccine development, the decades-long funding of their science by public institutions such as the National Institutes of Health (which has also funded some of my research) is often left out. The “Moderna vaccine” is as much the “N.I.H. vaccine.”

The first Trump administration deserves fair praise for accelerating the development of these vaccines through Operation Warp Speed, a public-private partnership. But it was the private sector that prevailed and will be remembered.

In the United States, vaccines were delivered through an often ad hoc and chaotic system managed nominally by the government — but almost entirely run by private hospitals, clinics, pharmacies and district-run vaccination centers that relied on private-public partnerships. There was no federal system for scheduling the shots. Instead, countless different systems bloomed, many created by enterprising software companies, each seeking to simplify, but overall contributing to more chaos. Vaccine-hunting felt, at times, like a “Hunger Games” challenge, replete with illusory hopes and disappearing screens. In New York City, you stayed up late in order to pounce when the next tranche of appointments opened up. Then just as you clicked to claim a spot, it vanished — presumably to someone who had hit it a nanosecond before you had.

And remember the early days of testing? Public testing sites could take a couple of weeks to offer results. Anything quicker might require booking an appointment at a private facility, some of which charged hundreds of dollars. Other options arose, and soon the streets of major cities were lined with custom-outfitted vans and tents, the innovation of quick-thinking entrepreneurs who rushed in to meet a public need.

The collection and dissemination of facts during a pandemic is typically considered an essential public good and therefore best controlled through validated, state-endorsed channels. But it took three months for the Centers for Disease Control and Prevention to produce a national testing database. Rick Bright, the former head of the Biomedical Advanced Research and Development Authority, or BARDA, told me that the most important surveillance data “were generally reported by universities, such as Johns Hopkins, or the Covid Tracking Project, a private project coordinated by The Atlantic. The U.S. eventually adopted these dashboards, as did most news and media outlets, over any efforts that the government tried to produce.”

As for the responsibility to provide more than data at a moment of mass panic and obfuscation, many Americans looked to the government for answers. Dr. Anthony Fauci, the former director of the National Institute of Allergy and Infectious Diseases, became for many a hero for shouldering the near-impossible task of dispensing information in the midst of a sandstorm of unknown unknowns. It was dangerous work. But as Zeynep Tufekci wrote here in June, “under questioning by a congressional subcommittee,” officials later “acknowledged that some key parts of the public health guidance their agencies promoted during the first year of the Covid-19 pandemic were not backed up by solid science. What’s more, inconvenient information was kept from the public.”

The lack of consistent messaging left ordinary people looking for answers elsewhere. They got them, or believed they did, from private echo chambers, conspiracy theorists, social media influencers and home remedy peddlers. All of a sudden, Joe Rogan and Dr. Fauci were seemingly equal authorities on virology, immunology and vaccine efficacy. That shift has had the lasting effect of greatly diminishing public trust in scientific authorities and science as a whole.

What does this mean for future pandemics? The good news is the pharmaceutical companies have already demonstrated that they can develop effective vaccines in record time. But it’s not hard to imagine downsides of giving corporations total control of this arena.

When the government withdraws from the private-public partnerships that have produced recent vaccine innovations, it also diminishes its ability to negotiate prices. High consumer cost would deepen health care inequities and decrease compliance. As the virus multiplied in unvaccinated people, it would get more chances to mutate, further endangering everyone, even those who got the shot. Private companies might well “donate” some number of doses or negotiate a lower price — but that would be a decision left to executives trying to optimize the shareholders’ interests, not to people making choices in the public’s interest.

And as imperfect as our distribution and reporting system has already proved to be, the government-run Vaccine Adverse Event reporting system has been an invaluable repository of nationwide reports that can be rapidly cross-searched by physicians and public health agencies. The degeneration of that vital infrastructure, or its transfer to private management, would have cascading effects. Imagine an adverse-event reporting system managed by the suppliers of vaccines. For a public already suspicious of the process, a conflict of interest like that could be a fatal blow to trust.

The same goes for the surveillance of pandemics. The C.D.C. monitors diseases worldwide and publishes the Morbidity and Mortality Weekly Report, a publicly accessible report that acts as a weather vane of the status of diseases across the United States. Will it continue to do so? Infectious disease surveillance companies abound, and Google Trends and Apple Health have a lot more money to throw at this project, if they choose to, than Congress would be likely to allocate.

But training matters, and low-tech networks, built and nourished over decades, are powerful. In March 2023, the Marburg virus — an extraordinarily deadly contagion similar to Ebola — broke out in the Kagera region of Tanzania. The news of an unknown infection reached a local C.D.C.-trained health worker named Vedestina Shumbusho through a group chat. She informed the Tanzanian Ministry of Health, which swiftly moved to test and isolate the sick patients. A potential international disaster was averted. I don’t think that the patients were sitting at home on their iPhones, searching “What do I do when I have Marburg virus?”

The shift of surveillance to privately owned, profit-minded subscription services (with stated commitment to the public good but obvious obligations to the bottom line) should also raise alarm. Would premium clients get early access to surveillance data? Would they, or the company itself, use it for private gain? Could these sources always be trusted not to put a finger on the scale? What if one of their major funders is a big pharmaceutical company? A private entity looking to break into a new market might want to skew a country’s data to curry favor with its government. A company might even be incentivized to dramatize a far-off danger to increase user engagement on its platform.

Is this what we really want — handing off increasing levels of decision-making power to the private sphere? Americans may not agree about much, but it’s clear they are angry about the degree to which corporations constrain our choices about our health and our bodies. (Look, for instance, at the gleeful response to the coldblooded murder of a health insurance executive.) But just when we should be demanding more public accountability and reliability, we seem to be turning away from the idea that health is a collective endeavor, a public good at all, and retreating into the rhetoric of personal responsibility. The deeper message is that we’re all on our own, fighting our private battles. I fear we will come to regret it.

Later that afternoon, as I returned home to Chelsea, I walked past the triangular park that marks the AIDS memorial. I doubt New York City will build a Covid memorial park any time soon, but if it does, it will probably be “sponsored.” Perhaps some of the “largest companies and greatest retailers” would chip in, and maybe they’d charge admission (with a percentage no doubt donated to a good cause of their choosing). No names of the deceased would be carved in stone. The memorial sculpture would be some rendition of a strand of mRNA. Or a great glass bubble representing, simultaneously, the lipid nanoparticles within which some of the vaccines were suspended and the ultimate separation of the public air outside and the private air inside."]]></description>
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    <dc:date>2025-02-25T14:01:57+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Robin Wall Kimmerer, the bestselling author of Braiding Sweetgrass, recently published The Serviceberry, which explores the economies of nature. In an e360 interview, the Native American ecologist discusses reciprocity, gratitude, and aligning human law with ecological law."

]]></description>
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