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  </channel><item rdf:about="https://www.nytimes.com/2026/04/01/opinion/high-agency-silicon-valley.html">
    <title>Opinion | All the Worst People Seem to Want to Be ‘High Agency’ - The New York Times</title>
    <dc:date>2026-04-05T06:12:38+00:00</dc:date>
    <link>https://www.nytimes.com/2026/04/01/opinion/high-agency-silicon-valley.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[archived:
https://archive.ph/eRKBX ]

"I first noticed the phrase when it cropped up in conversations among my friends, as a dichotomy: Were we “high agency” or “low agency”? Intuitively, I had a sense of what that meant, and which side of that divide I should want to be on. Was inertia or timidity keeping us in a city, a job or a relationship? Or were we the captains of the ships of our own lives, thinking about career pivots, trying out vibe-coding, remembering that we could move to the desert and start a whole new life?

When asked what skills to develop in the age of A.I., the first one Sam Altman listed was, “Become high agency.” Google search interest in “high agency” has been increasing for five years and spiked enormously in the past year. In a recent article for Harper’s, Sam Kriss noted that in tech job interviews, it’s now common for prospective employees to be asked whether they were “mimetic" or “agentic.”

The basic idea of “agency” has long been theorized and debated in philosophy, in relation to free will and the human capacity for action. It caught on in Silicon Valley, which has long embraced phrases like, “Move fast, break things” and more recently, “You can just do things.” And then “high agency” wormed its way out of tech and into the broader lexicon, cycling through viral X threads, LinkedIn posts and podcasts with self-help leanings. I even noticed my students in a writing class I taught at Yale starting to use it.

“High agency” is now being branded as a personality trait. It implies decisiveness, self-assurance and a willingness to take risks, a predilection for thinking “outside the box” and questioning systems. Some people have more agency innately, but you can cultivate it, at least according to the many online guides to cultivating yours. A low-agency person is a cog in the machine, working a regular job, spending too much time answering emails. They’re what in video games might be called a “nonplayer character.” A high-agency person, on the other hand, might start a company young, spend their mornings writing a novel or get into a prestigious college and decide not to go — time and money that could be spent more efficiently elsewhere, according to the new logic.

It’s good to recognize that you have the power to shape your day-to-day life. You are not entirely at the whim of the forces around you: a bad boss, a stuck-in-the-mud relationship, even the macro forces of the volatile world. An example of high-agency behavior that one of my Yale students gave me: If your button falls off your shirt, do you sew it back on yourself? This vision of agency embodied a resourcefulness that seemed old-fashioned. Indeed, agency is a stark departure from the buzzwords that circulated when I was in college a decade ago. Back then, we talked about how things were “structural,” perhaps to a fault. Agency in its best form is something like Emerson’s notion of self-reliance: “Trust thyself: Every heart vibrates to that iron string.”

“High agency” is individualistic, which means systems are suspect. Britain’s National Health Service, railways, and the American Department of Education? They are all being run in extremely low-agency ways, according to George Mack, an entrepreneur who helped popularize the idea. Education in general is viewed as undermining agency. You’re learning how to stand in line, not studying how to cut it.

If the agency boosters are individualistic, though, this new individualism is not the old-school vision of pulling yourself up by your bootstraps or climbing the ladder. Case in point: The buzz around “high agency” can perhaps be traced to a 2016 podcast (of course) with Eric Weinstein, a former managing director of Thiel Capital. According to Mr. Weinstein, a high-agency person would think, “How am I going to start a business when my credit is terrible and I have no experience?” The traditional answer to that question would be: You don’t. You get a job, clock in, clock out, put a bit in your 401(k) every month, build your credit, and then you can start thinking about starting a business. This vision of success is decidedly out of vogue, and not only in Silicon Valley. The slow, incremental buildup of a life and a career, the accumulation of savings and experience — this seems to hold less appeal to younger generations.

And why would it? The future feels volatile and the rewards of labor are unequal, even absurd: Some people are making stupid money betting on Kalshi, while the job market for recent college graduates is contracting and prices are rising. Nearly half of U.S. adults believe they’ll never be able to afford a home they love, no matter how hard they work, so what would be the point of saving for one? Why not have a little agency and bet it all on red?

But, of course, risk is different for people in different circumstances. There’s that pesky intrusion of “the structural”: There are people who can afford, literally afford, to take big risks — and others for whom starting a business with terrible credit and no experience is simply a bad idea. The valorization of “high agency” is emblematic of a moment when risk-taking is overvalued. It’s an ethos for a gambler’s time, and we’re living in one.

Donald Trump, by running for president with no government experience, was exhibiting extremely high agency; this might even be why it’s an idea that’s so suited for this particular moment. (“You can just do things” — like bomb Iran.) The historical examples Mr. Mack provides in his essay “High Agency in 30 Minutes” include: Wilbur Wright, Elon Musk, MrBeast and a 6-year-old who taught himself how to start a business using YouTube. Mr. Mack also includes a famous old photograph of a man refusing to salute amid a crowd all heiling Hitler. Standing up to Nazi Germany? High-agency behavior, apparently. But it struck me that in a different time, we would have called that “courage.” That word has fallen out of fashion. And there’s a reason. “Courage” has a moral valence that agency doesn’t. Agency is about action, but it tells us nothing of direction.

You can just do things, sure, but what will you do? In the 21st century in America, we’ve collectively lost a sense of moral guidance and don’t even know exactly where to look for it. But it’s still worth looking. To valorize agency without also emphasizing its purpose allows us to ignore harder questions like: How do I live a good life? And what about the collective good? The smash-and-grab mentality elides these questions. Have we forgotten that life might be better lived in concert with others?

Some of our focus on agency might come from a place of fear. People often refer to “agency” as an A.I.-proof trait, a lifeboat, when we’re afraid of being replaced by machines. Even Mr. Altman said so. And yet, ironically, we also talk about A.I. in terms of agency. Bots are agents. People are letting their agents run their lives. (Amusingly, there are two podcasts on Spotify called “High Agency,” one devoted to business and another to A.I. builders.)

We may not agree on whether or not Claude can attain consciousness, but we do agree it can just do things. It can just do things all day long, in fact, and at a faster pace than we can. A.I. can act — without its own direction, but with incredible efficiency and effectiveness. It’s telling that we also use the word “agency” to describe the nature of this action. Maybe this is the endpoint of all this “high agency”: constant hamster wheels of action, unmoored from any values, no compass to be found."]]></description>
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<item rdf:about="https://everythingchanges.us/blog/mouthwords/">
    <title>Mouthwords | everything changes</title>
    <dc:date>2026-04-02T05:50:19+00:00</dc:date>
    <link>https://everythingchanges.us/blog/mouthwords/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["BRIAN MERCHANT writes about the abrupt Sora shutdown and notes one important component of that whole fiasco: the most common response to slop is revulsion. I think we need to acknowledge that this is also the case for most workslop: the documents, pull requests, emails, Slack messages, and so on that have been made with so-called AI and heedlessly tossed at colleagues without review are generating sentiments that range from, at best, exhaustion and boredom, to, at worst, disgust and intense despair.

You have to wonder why workslop like this even exists. Documents and whatnot are all mechanisms for communicating between humans—a communication that is always lossy, because creating a shared understanding between people is, and always will be, one of the hardest things we’ll ever do. Workslop dramatically increases that lossiness, with what we mean to say drifting further and further away from us, mediated through machines that smooth out the tone and blur the intent until we are saying nothing at all. This is perhaps the point: the less we are able to communicate with each other, the less power we have to negotiate the conditions of our work.

We need to see the advent of workslop in the context of the technological aims of the last several decades, one of which has been to obfuscate the human labor involved in everything from driving to cooking to gathering (which I will note is one of our oldest human activities). Tap a few buttons and a meal appears at your door, or a car arrives to whisk you away, or a bag of supplies manifests itself. All the people who worked to make that happen—the cooks, the farmers, the designers, the engineers, the factory workers, the ship’s crews, the longshoremen, the mods, the pilots, the janitors, the bankers, the diplomats and council members the world over, and so on—are hidden away, made invisible. It’s not that that labor doesn’t matter any more—there are good reasons that a port strike is taken very seriously—it’s that we are invited, even required, to avert our eyes.

Likewise, we don’t see the trillions of lines of code that fed the slop machines so that it could pump out a bloated, confusing, and ultimately brittle new feature for us. We don’t see the uncountable number of thoughtfully-written documents behind the one our colleague just sent us, the one that proposes a change in policy that is almost certainly illegal. And we definitely do not see the beleaguered worker tasked with reviewing and responding to this slop, who slouches ever deeper in her chair with each new message, until she wonders whether or not she will ever be able to get up. The tools and experiences imposed upon other workers have, as they inevitably would, come home to roost.

Two decades ago, David Graeber warned that having a bullshit job—a job with no obvious utility or purpose—was one of the most debilitating experiences any worker could have. Workslop is bullshit work at scale. This will get framed as a morale problem, which is true enough. But I promise you the technocrats pushing the slop machines do not give the slightest of fucks about your morale. This isn’t their problem; it’s yours.

So—what to do about it? I’ve seen a number of patterns emerging so far: teams discussing and defining new norms for how to pass around AI-generated documents, mostly coming down to the requirement to review and edit what you share before sharing it. Likewise: rules about the size of pull requests, or the number of PRs you can open at once, or good faith requests to limit the number of new wiki posts each week. But for these norms to stick they have to have some teeth. And that means you have to at some point refuse.

You have to refuse to review the 10,000 line PR which was submitted with a six-hour deadline. You have to refuse the sloppily bot-generated contributions to your open source project. You have to refuse to edit the slide deck that gets half a dozen things wrong about the business model, and the blog post that is so generically written you lose the will to live in the first paragraph. You have to refuse to read the proposal from the person who also hasn’t read it. You have to refuse to respond to the automated Slack message that seems entirely devoid of meaning whatsoever.

And you have to talk to the people around you—and when I say talk here, I mean with your mouths, the way humans have spoken to each other for millennia—about what the fuck is going on. Because like it or not, that’s the only way through this mess. Only by talking to each other can we counter the massive gaslighting and propaganda about how all this is inevitable (it isn’t) or about how you have no power whatsoever to change it (you do). Only by talking to each other can we enter that genuinely creative and generative space—not in the machine sense of sloppily recapitulating what’s come before, but in the profoundly human sense of sparking something new into existence—a space that only ever occurs in the encounters between people, in relationship to other humans and the more-than-human world. Only by talking to other people can we recall that we are humans, with human needs, one of which is not to be programmed like machines.

There is, as I am wont to point out, risk here. There is always risk! So long as you are a body, you are at risk of harm. There is risk in everything that you do and do not do. Your choice isn’t between risk and safety but different kinds of risk: choose well."]]></description>
<dc:subject>mandybrown 2026 brianmerchant ai aislop artificialintelligence generativeai genai revulsion workslop communication understanding lossiness power labor work davidgraeber bullshitjobs technocracy refusal resistance relationships morethanhuman human humans risk risktaking</dc:subject>
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    <title>I am, therefore I think – how Heidegger radically reframed being | Aeon Videos</title>
    <dc:date>2026-03-26T03:15:37+00:00</dc:date>
    <link>https://aeon.co/videos/i-am-therefore-i-think-how-heidegger-radically-reframed-being</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Since Plato, a dominant strain of Western philosophy has understood human beings primarily as rational thinkers, a view typified by René Descartes’s conclusion: cogito ergo sum (‘I think, therefore I am’). But in 1927, the German philosopher Martin Heidegger radically upended this tradition in his monumental opus Being and Time. Thinking and theorising, he argued, presupposes a special mode of being that is unique to humans: I am, therefore I think. The world is revealed to us not through theorising but through our way of being in the world, which Heidegger did so much to illuminate. In this excerpt from his feature-length documentary Being in the World (2010), the Italian American director Tao Ruspoli makes Heidegger’s infamously dense arguments digestible via interviews with philosophers, including the late Hubert Dreyfus, and with skilled artists and artisans whose work demonstrates the degree to which our selves are often expressed through our interactions with the world rather than our thoughts about it.

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

[Second part is here:

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

Third excerpt is here:

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

Direct link to embedded video (first excerpt):

"I am, therefore I think – how Heidegger radically reframed being | Being in the World"
https://www.youtube.com/watch?v=v727rFg9aKk ]]]></description>
<dc:subject>taoruspoli 2025 film documentary heidegger being time thinking waysofbeing risk human humans humanism technology jazz flamenco music hubertdreyfus 2010 experience interaction art education skills risktaking mastery</dc:subject>
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    <title>Being in the World (full, award winning, Heidegger/Hubert Dreyfus documentary) - YouTube</title>
    <dc:date>2026-03-26T03:11:45+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=fcCRmf_tHW8</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A celebration of human beings and our ability, through the mastery of physical, intellectual and creative skills, to find meaning in the world around us.

a film by Tao Ruspoli

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

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

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

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

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

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

[Three excerpts on Aeon:

First excerpt is here:

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

Second excerpt is here:

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

Third excerpt is here:

"As technologies mine our attention, we must look to artists"
"Technology flattens our humanity. Artists deepen it. | Being in the World"
https://aeon.co/videos/as-technologies-mine-our-attention-we-must-look-to-artists
https://www.youtube.com/watch?v=Js0URaCKvvE ]]]></description>
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    <title>As technologies mine our attention, we must look to artists | Aeon Videos</title>
    <dc:date>2026-03-26T03:08:34+00:00</dc:date>
    <link>https://aeon.co/videos/as-technologies-mine-our-attention-we-must-look-to-artists</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["As technologies mine our attention, we must look to artists

To the German philosopher Martin Heidegger, technology was far more than just tools that people develop, but systems through which the world both reveals itself to us and shapes the way we see it. For instance, when Heidegger was writing his essay The Question Concerning Technology (1954) amid the acceleration of the globalised economy, he believed that we risked seeing the world only in terms of economic potential and efficiency – an undeveloped beach becomes no more than an opportunity to develop beachfront condos, for instance. He believed that, to prevent us from losing our humanity, we should look to artists, who represent another way of seeing – one that deepens our appreciation of the world rather than flattening it.

In this excerpt from his feature-length documentary Being in the World (2010), the Italian American director Tao Ruspoli explores Heidegger’s ideas on technology and humanity by speaking with philosophers and artists. This includes an expert juggler, a carpenter and a chef, as well as several jazz and flamenco musicians, discussing the lens on the world their craft offers them. Since the film’s release more than 15 years ago, its ideas feel even more pressing, as technologies have become ever more explicitly and minutely calibrated to shape our worldview, and as AI has raised important questions about reproducibility, decontextualisation and humanity in art.

This is the third excerpt from Being in the World to be featured on Aeon Video. You can watch the first excerpt here [https://aeon.co/videos/i-am-therefore-i-think-how-heidegger-radically-reframed-being ], the second excerpt here [https://aeon.co/videos/true-mastery-demands-going-beyond-the-rules-to-learn-for-yourself ], and the film in its entirety here [https://www.youtube.com/watch?v=fcCRmf_tHW8 ]."

[Direct link to video embedded (third excerpt):

"Technology flattens our humanity. Artists deepen it. | Being in the World (Movie Clip)"
https://www.youtube.com/watch?v=Js0URaCKvvE ]]]></description>
<dc:subject>taoruspoli 2026 film documentary heidegger technology attention being time thinking waysofbeing risk human humans humanism jazz flamenco music hubertdreyfus 2010 experience interaction art education skills risktaking mastery</dc:subject>
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<dc:identifier>https://pinboard.in/u:robertogreco/b:99fd6f044eec/</dc:identifier>
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<item rdf:about="https://cswr.hds.harvard.edu/publications/plants-fungi-2025/symbiotic-koeva">
    <title>Symbiotic Resonances: Sounding More-than-human Worlds | Center for the Study of World Religions</title>
    <dc:date>2026-03-09T19:00:17+00:00</dc:date>
    <link>https://cswr.hds.harvard.edu/publications/plants-fungi-2025/symbiotic-koeva</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Elitza Koeva, Postdoctoral Fellow with the Thinking with Plants and Fungi Initiative, Harvard CSWR

The Anthropocene, a contested term to describe our species’ footprints on the earth, is both a crisis and an opportunity, an epoch whose defining challenge is the necessity of becoming-with a pluriverse of others—plant, fungal, animal, mineral, machinic—in cooperative and sympoietic ways. Amidst mass extinction and the collapse of planetary boundaries, can we learn to listen and reattune to the environment, learning from cultures and species that have long known how to world otherwise?

This chapter argues for the generative potential of attuning to the vibratory, the interstitial, the entangled. From birdsong to forest symphonies indexed by bioelectric sensors, and planktonic chimeras at the root of all life, sound mediates relations that challenge the fixity of boundaries, the conceits of mastery, and the fiction of the autonomous self."]]></description>
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<item rdf:about="https://www.nytimes.com/2026/02/07/magazine/michael-pollan-interview.html">
    <title>Michael Pollan Says Humanity Is About to Undergo a Revolutionary Change - The New York Times</title>
    <dc:date>2026-02-16T06:51:25+00:00</dc:date>
    <link>https://www.nytimes.com/2026/02/07/magazine/michael-pollan-interview.html</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>michaelpollan consciousness 2026 buddhism ai internet artificialintelligence humanity change turingtest ego reality philosophy marksolms antoniodamasio feelings senses friction nature human humans humanism humanness siliconvalley animals multispecies morethanhuman awareness electromagnetism panpsychism evolution roshijoanhalifax body bodies davidchalmers thomasnagel bats attention intelligence davidmarchese religion spirituality expeience self identity erikagagnon psychadelics risk soul souls illusion matthieuricard presence psyche</dc:subject>
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<item rdf:about="https://aeon.co/videos/true-mastery-demands-going-beyond-the-rules-to-learn-for-yourself">
    <title>True mastery demands going beyond the rules to learn for yourself | Aeon Videos</title>
    <dc:date>2026-02-04T21:35:16+00:00</dc:date>
    <link>https://aeon.co/videos/true-mastery-demands-going-beyond-the-rules-to-learn-for-yourself</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The German philosopher Martin Heidegger believed that human knowledge, at its most foundational and meaningful, is ineffable. Moreover, it requires stepping beyond what one sees as the established rules and into the realm of the unknown. Think of a master jazz musician or an elite athlete who, after facing an unpredictable moment, would find it impossible to convey precisely how and why they did what they did to deliver a peak performance. In this excerpt from his feature-length documentary Being in the World (2010), the Italian American director Tao Ruspoli interrogates Heidegger’s ideas via conversations with philosophers, including the late Hubert Dreyfus, and practitioners such as a chef, a carpenter and a speedboater. Focusing on highly skilled individuals across a wide variety of domains, the film illustrates something universal – how venturing beyond the comfortable and the quotidian is essential to mastering our own lives.

This is the second of three excerpts from Being in the World to be featured on Aeon Video. You can watch the first excerpt here [https://aeon.co/videos/i-am-therefore-i-think-how-heidegger-radically-reframed-being ], and the film in its entirety here [https://www.youtube.com/watch?v=fcCRmf_tHW8 ]."

[Third excerpt is here:

"As technologies mine our attention, we must look to artists"
https://aeon.co/videos/as-technologies-mine-our-attention-we-must-look-to-artists

Direct link to video embedded (second excerpt): 

"Embrace risk - Heidegger’s philosophy of everyday life | Being in the World (Movie Clip)"
https://www.youtube.com/watch?v=82_JqODbSjo ]]]></description>
<dc:subject>2026 taoruspoli rules heidegger hubertdreyfus philosophy jazz music creativity predictability being time thinking waysofbeing risk human humans humanism technology flamenco 2010 film documentary experience interaction art education skills risktaking mastery</dc:subject>
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<item rdf:about="https://www.thenerdreich.com/the-cult-of-venture-capital-wants-your-future/">
    <title>The Cult of Venture Capital Wants Your Future</title>
    <dc:date>2026-01-02T22:59:11+00:00</dc:date>
    <link>https://www.thenerdreich.com/the-cult-of-venture-capital-wants-your-future/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["“The rational fear of those who dislike economic inequality is that the rich will convert their economic power into political power: that they’ll tilt elections, or pay bribes for pardons, or buy up the news media to promote their views. I used to be able to claim that tech billionaires didn’t actually do this—that they just wanted to refine their gadgets. But unfortunately in the current administration we’ve seen all three.”

Paul Graham, a famed tech investor who co-founded the Y Combinator startup accelerator, posted these words today on X. It’s a stunning admission. But not even Silicon Valley can ignore the political corruption and radicalization rising in its midst.

In today’s episode of the Nerd Reich podcast, Dr. Olivier Jutel and I discuss this very subject: how the cult of Silicon venture capital has become an existential threat to both democracy and humanity.

We explore how VCs became the “de facto state planners” of American capitalism, why they’re now desperately betting on government bailouts to save their failed investments, and how their Network State ideology aims to extract maximum value from our country before exiting to their own private sovereignties.

Spoiler: they don’t plan for the rest of us to come along for the ride."

[direct link to video:

"Inside the Tech Cult: How Venture Capital Plans to Exit Democracy"
https://www.youtube.com/watch?v=u-fThWjJP8A ]]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=fAxRj3njH7I">
    <title>Substack's Stacked Debates: Utopia - Can you teach an AI taste? - YouTube</title>
    <dc:date>2026-01-01T04:18:36+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=fAxRj3njH7I</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Substack's Stacked Debates: Utopia - Can you teach an AI taste? 
Jasmine Sun vs. Robin Sloan"]]></description>
<dc:subject>robinsloan jasminesun humans humanism ai artificialintelligence taste 2025 deepmind alphago music culture finitude human humanity technology experience surprise insight fashion musicmaking confidence computers computing effectivealtruism spotify claude anthropic chatgpt openai deepseek courage specificity decisionmaking stakes risk risktaking dreams dreaming choice quality quantity decisions</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:07b1ecfc7e9f/</dc:identifier>
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<item rdf:about="https://kyla.substack.com/p/everyone-is-gambling-and-no-one-is">
    <title>Everyone is Gambling and No One is Happy - by kyla scanlon</title>
    <dc:date>2025-12-13T04:31:21+00:00</dc:date>
    <link>https://kyla.substack.com/p/everyone-is-gambling-and-no-one-is</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[via:
https://2ndbreakfast.audreywatters.com/nothing-but-flowers/ ]]]></description>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA[[via:
https://micro.blog/ablerism/77481105 ]]]></description>
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    <title>Anji Play | The DO Lectures</title>
    <dc:date>2025-11-02T19:57:14+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Ms. Cheng Xueqin, creator of the Anji Play Approach, transformed early education in Anji County, China, building 130 public kindergartens for 14,000 children. Her philosophy, rooted in love, risk, reflection, and free from Western theory, has been recognised by M.I.T., the Lego Foundation, and the World Economic Forum as a powerful 21st-century model. Jesse Coffino, the interpreter for Ms Cheng, works closely with her to share Anji Play globally, training educators worldwide and hosting hundreds in Anji."]]></description>
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<item rdf:about="https://thelefthook.substack.com/p/nick-fuentes-neo-nazis-and-groypers">
    <title>Nick Fuentes, Neo Nazis and Groypers Have Taken Over the GOP</title>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Neo-nazi Nick Fuentes has emerged as one of the most influential young conservative voices in America, and his white nationalist politics are the present and future of the GOP."

[on YouTube:
https://www.youtube.com/watch?v=bxggd1EJGMk ]]]></description>
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<item rdf:about="https://yungpueblo.substack.com/p/on-feeling-9ea">
    <title>On Feeling - Elevate with Yung Pueblo</title>
    <dc:date>2025-10-19T21:22:20+00:00</dc:date>
    <link>https://yungpueblo.substack.com/p/on-feeling-9ea</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Unpopular truth: 

What’s meant for you will sometimes 
feel scary, risky, and new 

Ease and calm don’t always mean 
you’re moving in the right direction

The biggest rewards usually come   
from having the guts and perseverance 
to create your own path"

...

"Heartache and happiness exist on different ends of the same spectrum of feeling. How you react to what you feel is often your greatest source of dissatisfaction and stress. More so, your past and present manifest themselves through your ability to feel. Your conditioning is not just something that is intellectual, it is also experienced through the sensations you feel on your body."]]></description>
<dc:subject>yungpueblo calm ease fear risk perseverance 2025 heathache happiness feelings emotions stress dissatisfaction</dc:subject>
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<item rdf:about="https://pablohelguera.substack.com/p/when-pilgrimage-becomes-form">
    <title>When Pilgrimage Becomes Form - Beautiful Eccentrics</title>
    <dc:date>2025-10-18T06:09:52+00:00</dc:date>
    <link>https://pablohelguera.substack.com/p/when-pilgrimage-becomes-form</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["On peripatetic practices."

...

"I started walking intently, as the writer Lori Waxman calls it, sometime during the pandemic in 2020. The pandemic forced us to radically limit our mobility to the most immediate surroundings. During that period my mind reverted to my childhood, when I was not allowed to leave the house unattended and was dependent of an adult to go beyond a few blocks. Stores and restaurants were closed, and even some public parks; no public transportation was available nor taxicabs. For many of us New Yorkers without a car, the only way to rebel against that imprisonment was to go out and walk through our neighborhoods. The activity became not only a form of exercise, but an attempt to improve our mental health.

Over the past five years this practice has deepened for me, leading to three realizations:


1. Movement and knowledge are inseparable; the act of going toward something generates its own kind of understanding.
2. Art is pilgrimage, and pilgrimage itself is a form of art.
3. Getting lost is not failure but a necessary and undervalued condition.

To survive as human beings requires the ability to move. Our earliest ancestors, 300,000 years ago, depended on hunting and gathering. Immediately, we can understand that this process of gathering is itself a form of learning—whether in a nomadic or sedentary community. The hunter or gatherer requires knowledge of the landscape, ecological systems, and the resources of their environment. What they observe must be shared and transmitted to their community, making this process of gathering an eminently social act.

Movement also connects to another kind of knowledge: spiritual knowledge—the knowledge of the pilgrim. As is well known, the principal reason that pilgrims walk the Camino de Santiago is spiritual, since the lessons gained suggest that difficulties and setbacks must be confronted rather than avoided.

But pilgrimage is not only an act of spiritual realization—it is also an act of knowledge. This is manifest in the Baroque period, ironically in the work of a Hieronimite nun who never traveled outside of the New Spain. I am referring to Sor Juana Inés de la Cruz’s masterpiece, Primero Sueño. In that poem, the narrator imagines her soul rising from her body while dreaming, at which time she is able to capture the totality of divine and human knowledge. But, it being a dream, this knowledge is also an illusion, and she wakes up with that realization.

In art, the way walking has been domesticated, if you will, is by turning it into an act of spiritual/touristic pilgrimage to specific sites.

The museum, often seen as a mausoleum, in other contexts becomes a kind of sanctuary or altar. The experience of visiting an artwork is a hybrid of tourism and spiritual pilgrimage.

Artworks in museums often undergo a double consecration. First, they become commodities, circulating through systems of value until they are enshrined as priceless treasures. Second, once housed in institutions, they acquire the aura of relics: objects to which we make pilgrimages. To stand before the Mona Lisa, for instance, is less an act of aesthetic contemplation than a ritualized performance — waiting in line, jockeying for a glimpse, documenting the encounter with a smartphone. As Benjamin suggested, the museum amplifies aura by staging artworks as sacred presences, and as Carol Duncan has argued, the visit itself functions as a civilizing ritual. Yet in the society of the spectacle (Debord), this ritual is commodified: tourism, ticket sales, and the circulation of selfies transform reverence into revenue. The museum pilgrimage becomes indistinguishable from a consumer experience, a sacred encounter repackaged as leisure.

It was precisely against this cycle of idolatry and fetishism that process-based art emerged. In Happenings, Kaprow shifted attention away from the object and toward the event; performance artists made the body itself the medium; land artists inscribed gestures into the landscape rather than onto a canvas. What mattered was not the relic but the act — the lived moment of participation, risk, or movement.

Walking as an art form crystallizes this ethos. Richard Long’s A Line Made by Walking (1967) turned the most ordinary of actions into a sculptural trace, reimagining the artwork as a fleeting imprint in the landscape. Hamish Fulton built an entire practice on the motto “no walk, no work,” treating walking itself as both medium and message, where the journey is the art. Francis Alÿs, in works such as The Collector (1991) or The Green Line (2004), extended walking into poetic and political registers, where the act of moving through urban space becomes a way of narrating history and conflict. Unlike the pilgrimage to the museum shrine, these works propose a pilgrimage without object: not a journey toward a sacred relic, but toward oneself. To walk as art is to recognize that the sacred lies not in commodities enshrined behind glass, but in the embodied act of moving through the world, where every step is both process and reflection, both artwork and awakening.

In other words: in museums, artworks often become sacred relics. We line up to see them, as if on pilgrimage — think of the Mona Lisa. But this pilgrimage is commodified: ticket sales, gift shops, selfies. The ritual of reverence is packaged as leisure.

Process-based art broke away from that cycle and shifted value from the object to the act. What mattered was the gesture, the event, the body in time.

My own practice has been guided by this spirit. For me, walking is also learning. It is not centered on an object, but it generates many forms: documentation, markers, narratives. The School of Panamerican Unrest was one such walk — a journey from Alaska to Tierra del Fuego, where each stop became a classroom, each encounter a lesson. The project was less about reaching an end point than about creating a living archive of dialogues across the Americas.

So when I walk, I walk to learn. The artwork is not a relic to be enshrined, but a process of exchange — a story that unfolds with every step.

Whenever I think of the act of getting lost, I often think about the Calzada del niño perdido (lost child Causeway) in Mexico City, a street whose name stems from a colonial-era story about an anonymous boy who got lost and was later murdered. The street is today part of the modern-era Eje Central Lázaro Cárdenas in downtown Mexico City.

While getting lost is often associated with anxiety and tragedy, being lost does not constitute failure. On the contrary, it can be the point. As we know, the Situationists sought it intentionally and celebrated it as the dérive—drifting through the city without direction, letting the streets themselves guide you. To lose the map is to let go of habit, to break from the familiar circuits of daily life.

Displacement, whether intentional or accidental, is deeply generative. When we are out of place, we see differently. The city rearranges itself. Our assumptions are unsettled. Suddenly, a side street, a fragment of conversation, a corner café becomes a revelation.

For me, this has always been central: walking is not about efficiency, it is about discovery. To be displaced is to be invited into new ways of perceiving, to reframe perspective and re-examine reality. It is in those moments of disorientation that the real work of art—and of learning—emerges. So walking also means accepting disorientation. Displacement—whether by design or accident—is productive: it unsettles our habits, shifts our perspective, and opens us to what we would otherwise overlook.

To walk, to learn, even to lose our way: these are not detours from art, but the very conditions for it. In displacement we reframe reality; in drifting we encounter the world anew.

For the artist, in particular being lost, more than constituting failure, is condition. To be dislocated, to stand at the margins, is to step into the role of outsider. Walking is our most direct instrument for this task, the line we draw across the world to register where we are and who we are becoming. Each step is a cartography of reality, a way of sketching our fragile bond with place and time.

And it is in the unease of this dislocation — the vertigo of not quite belonging — that some of the most meaningful works of art are made. For to be out of place is also to see differently, to sense more sharply, to discover what the familiar conceals. Walking teaches us that the shrine is not ahead of us, waiting in a temple or a museum. The shrine is the path itself, the movement, the detour, the drift. It is the moment of being lost, and the act of finding anew.

The peripatetic tradition—from Aristotle to Sor Juana, from psychogeography to contemporary art—reminds us that learning and creating are acts in motion.

I close with one last but important note:

In Maurice Maeterlinck’s The Blue Bird, two children set out on a long journey to find happiness. They travel through strange lands—of memory, of night, of the future itself. And when they return, after all that wandering, they realize the blue bird was at home the whole time.

Walking, too, is this kind of quest. We walk not just to get somewhere, but to lose ourselves, to dislocate ourselves, to let the world rearrange itself before our eyes. And yet, at the end, what we discover is not some distant treasure. It is the nearness of what was already here.

The lesson of The Blue Bird is not that the journey was unnecessary. It is that the journey was the only way to truly see what home means. To walk is to go outward in order to return inward. To walk is to trace, step by step, the cartography of belonging. All these distances I walk daily (21,000 daily steps, or 10 miles), that search of happiness of sorts, this long pilgrimage, I have come to realize, is nothing other than an effort to come back to myself. The bird we seek is not distant; it waits quietly at home. The pilgrimage is the form, and the form is the return."]]></description>
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<item rdf:about="https://jacobin.com/2025/10/bankification-financialization-debt-interest-credit/">
    <title>Everything Is Becoming a Bank</title>
    <dc:date>2025-10-08T02:52:45+00:00</dc:date>
    <link>https://jacobin.com/2025/10/bankification-financialization-debt-interest-credit/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Most major corporations — from airlines to social media platforms — now aspire to become unregulated banks. Bankification today accounts for the highest profit margins in the US economy, crippling productive capacity and setting the stage for the next crash."]]></description>
<dc:subject>us banks banking bankification finance financialization economics money business 2025 extraction productivity lukegoldstein regulation debt commerce financing creditcards credit profits profit capitalism latecapitalism financialservices monopolies apgiannini transamerica johnpierpontmorgan jaygould corporations corporatism deregulation 1980s neoliberalism wallstreet privateequit manufacturing society bradlipton fdic risk joebiden generalmotors generalelectric loopholes law legal doff-frankact andreessemhorowitz fintech siliconvalley ai crypto cryptocurrencies artificialintelligence insurance data datacollection google amazon meta facebook openai payment applepay paypal venmo cashapp digitalwallets markets consumers amandafischer bettermarkets sec rohitchopra costco disney netflix nascar chase capitalone americanexpress airlines delta starbucks dunkin healthcare exploitation elirushbanks dollarfor medicaid predation uber lyft ridesharing debitcards affirm klarna afterpay twitter square jackdorsey juno synapse</dc:subject>
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    <title>The Myth of &quot;Risk-Free&quot; in the Global Gold Industry – SAPIENS</title>
    <dc:date>2025-09-16T19:23:20+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["An anthropologist unpacks how colonial histories and racial and class hierarchies shape who is allowed to desire and accumulate gold today."]]></description>
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<item rdf:about="https://www.thebignewsletter.com/p/why-this-economy-feels-weird-and">
    <title>Why This Economy Feels Weird and Scary</title>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["American households are in a much more financially fragile state than we were in the 1980s. It's a Chinese finger trap economy, dependent on the stock market and more inequality to keep going."]]></description>
<dc:subject>mattstoller 2025 economics us economy consumption housing stockmarket metrics income weatlh inequality employment billionaires pensions cash business debt elizabethwarren indebtedness realestate 1950s 1980s markets wealtheffect retirement compensation assets assetappreciation spending policy politics donaldtrump joebiden barackobama wellbeing society fear risk analytics cpi greatrecession globalfinancialcrisis recession politcaleconomy bubbles elonmusk jeffbezos fragility well-being</dc:subject>
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<item rdf:about="https://technostatecraft.substack.com/p/dont-be-fooledthe-ai-bubble-is-the">
    <title>Don’t be Fooled—the AI Bubble is the Strategy</title>
    <dc:date>2025-09-03T03:42:26+00:00</dc:date>
    <link>https://technostatecraft.substack.com/p/dont-be-fooledthe-ai-bubble-is-the</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["From railroads to dot-coms to AI, speculative cycles remain central to how capital accumulates and offloads risk"]]></description>
<dc:subject>justinkollar 2025 ai artificialintelligence bubbles aibubble speculation risk dotcombust dotcombubble railroads history finance capitalism google meta microsoft amazon innovation economics economy us gdp facebook morganstanley nvidia internet nasdaq 2000 2001 2002 1929 1920s markets datacenters aiboom aigoldrush techbubbles hype dotcomboom</dc:subject>
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    <title>La Base Comanche 2x36 | Ser cruel está de moda - YouTube</title>
    <dc:date>2025-07-11T22:19:02+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=UvYR-jS9CZM</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Hoy en La Base Comanche Laura Arroyo, Pablo Hurtado y Raúl Sánchez Cedillo hablan de la crueldad como lenguaje que une las politicas y discursos de Trump, Milei, Bukele, Ayuso, etc. ¿Por qué ser cruel se ha puesto de moda? ¿De qué caldo de cultivo bebe esta crueldad como paradigma? Con la participación de Luci Cavallero, activista feminista argentina."]]></description>
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    <title>Georges Bataille’s 'On Nietzsche': War, Chance, and the Collapse of Meaning with Stuart Kendall - YouTube</title>
    <dc:date>2025-06-21T23:48:28+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=3fCJc8XqNYc</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["What does it mean to write philosophy in a time of catastrophe? In this episode, we’re joined once again by Stuart Kendall to explore Georges Bataille’s On Nietzsche, a fragmented, intimate, and disorienting text written in the final years of World War II. We examine how Nietzsche becomes not just a philosophical reference but a companion for Bataille—a figure through whom Bataille grapples with sovereignty, death, and the limits of knowledge. From Sartre’s accusations of mysticism to the will to chance as a response to fascism and nuclear horror, we trace how On Nietzsche opens up an ethics of risk, uselessness, and survival."]]></description>
<dc:subject>2025 acidhorizon nietzsche stuardkendall georgesbataille philosophy sartre mysticism fascism risk uselessness survival nihilism life living howwelive sovereignty death knowledge will freewilll chance risktaking catastrophe ww2 wwii ethics jean-paulsartre</dc:subject>
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<dc:identifier>https://pinboard.in/u:robertogreco/b:2ecacd78327f/</dc:identifier>
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    <title>When does a kid become an adult?</title>
    <dc:date>2025-05-23T00:49:34+00:00</dc:date>
    <link>https://theconversation.com/when-does-a-kid-become-an-adult-246287</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>childhood adulthood 2025 jonathansanto age milestones maturity attention abstraction risk risktaking judgement northamerica us independence</dc:subject>
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<dc:identifier>https://pinboard.in/u:robertogreco/b:a54080733117/</dc:identifier>
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<item rdf:about="https://www.youtube.com/watch?v=q9SJc5sRq80">
    <title>Evgeny Morozov: Democracy, Technology and the City - YouTube</title>
    <dc:date>2025-04-13T16:44:38+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=q9SJc5sRq80</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[See also:
https://www.cccb.org/en/activities/file/democracy-technology-and-city/217682

"Which challenges and threats emerge as public spaces "smart", integrating sensors, cameras, and various means of algorithmic regulation? Technology companies, having optimized the public sphere, are increasingly offering to optimize our cities. Yet the terms of such "optimization" remain ambiguous and opaque, often presenting the business agendas of technology vendors as inevitable features of digitization. As we transition to the post-Snowden era, the costs of ubiquitous computing left in the hands of private companies have become painfully clear. How could cities take advantage of digital technologies without succumbing to the optimization excesses of the "smart city"?

Opening lecture of the series "Open City", in which will also participate Josep Maria Benet i Jornet, Marta Segarra, Manuel Forcano, Bruce Bégout, Rafael Chirbes, Erri de Luca, Richard Sennett and Kamila Shamsie.

Presenters: Joan Subirats

Participants: Evgeny Morozov

This activity is part of Open City, The Barcelona Debate"]]]></description>
<dc:subject>evgenymorozov democracy technology cities opencity urban urbanism 2014 smartcities ubicomp smartcity via:javierarbona politics policy siliconvalley police policing privatization bigtech cisco twitter smartobjects networkedurbanism iot internetofthings transportation transit administration problemsolving obseity health publichealth individualism collectivism solidarity systemsthinking delegation problems amazon google drones shipping commerce data bigdata mobility 3dprinting manufacturing urbanspace accessibility segregation sanfrancisco control regulation access identity biometrics profiling civildisobedience fascism cybernetics centralization prediction urbanunrest riots repression power smartbuildings sensors datacollection ukraine protests poltics infrastructure efficiency powerbalance autocracy authoritarianism homeless homelessness openness opendata civics participation participatory economics economy monetization rentseeking labor work profits datacapture commons personalization freedom waronterror soci</dc:subject>
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<dc:identifier>https://pinboard.in/u:robertogreco/b:a4c04f8255ab/</dc:identifier>
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<item rdf:about="https://www.youtube.com/watch?v=QUdtXxzBVG0">
    <title>CLIR Climate Resiliency Webinar. Session 5: Placed Base Planning - YouTube</title>
    <dc:date>2025-04-11T20:52:31+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=QUdtXxzBVG0</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Culture bearers, stewards, librarians, archivists, and museum professionals play a vital role in preserving history, memory, and culture for local and regional communities. The impacts of climate change make preserving cultural heritage more challenging for the heritage and arts sectors. Assessing risk and long-term effects based on data, as well as cross-sector network building, is critical to strengthening community resilience at both the local and regional levels. Participants in this workshop will learn how to use online tools to interpret climate data at the local and regional level to understand the risks for long-term impacts of climate change. Participants will also learn how to gain situational awareness at the local and state levels by identifying climate-related planning and policy documents created by governmental entities. With climate data and knowledge of existing plans and policies, participants should feel more confident in understanding community resilience and how to tap into support networks and identify those concerned and experienced in addressing climate change."]]></description>
<dc:subject>2025 jenniferwaxman archives archiving libraries librarians climate climatechange environment globalwarming museums via:todrobbins history memory culture knowledge risk riskassement awareness policy planning</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=ZhcGXyjzyC0">
    <title>Judaism is 6000 years old. It can outlive Zionism | Rabbia Alissa Wise | The Big Picture - YouTube</title>
    <dc:date>2025-02-20T01:12:49+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=ZhcGXyjzyC0</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Is Judaism itself an anti-Zionist religion?

According to Rabbi and organiser Alissa Wise, it's precisely the teachings of her faith that informs her stance against Israel, and her advocacy for a free Palestine.

Rabbi Wise is a former organiser with Jewish Voice for Peace, and in December 2023 founded the group Rabbis for Ceasefire, calling for an end to Israel's genocide in Gaza.

The group now has more than 200 members, all of them teachers of the Jewish faith. They're a part of a growing movement of dissenting voices within Jewish communities challenging ideas that were taboo for decades.

Back in November, shortly after the re-election of Donald Trump, The Big Picture Podcast  travelled to Philadelphia to meet with Rabbi Alissa Wise to talk about the history of Judaism and the Jewish people.

And why standing against Zionism is the most Jewish thing she can do."]]></description>
<dc:subject>alissawise zionism judaism israel palestine 2025 jewishvoiceforpeace mohamedhassan faith religion genocide ethniccleansing love solidarity resistance survival legacy ethics liberation portugal libson inquisition alliances safety holocaust supremacy ethnonationalism oppression existence jewishness christianzionism arthurbalfour talmud diaspora exile christianity human humanism walls ze'evjabotinsky spirituality settlercolonialism symbols symbolism violence orthodoxy orthodoxjudaism progressivejudaism ww2 wwii uk europe us davidben-gurion dispossession displacement westbank gaza colonization colonialism erasure antiarab antizionism propaganda accountability marketing pr criticalthinking operationalaqsaflood humanrights apartheid history reckoning justice freedom values integrity risk policy comfort community politics risktaking organizing domination god divine abolitionism divinity isolationism</dc:subject>
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<item rdf:about="https://garymarcus.substack.com/p/everything-i-warned-about-in-taming">
    <title>Everything I warned about in Taming Silicon Valley is rapidly becoming our reality</title>
    <dc:date>2025-02-14T17:32:13+00:00</dc:date>
    <link>https://garymarcus.substack.com/p/everything-i-warned-about-in-taming</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In remarks earlier today at the Paris AI summit, JD Vance pretty much confirmed all that I warned about last year.

The premise of Taming Silicon Valley was that

- Tech oligarchs were taking over the world.

- They were overhyping LLMS as AGI, even as problems like hallucinations and boneheaded persisted.

- Governments were buying too much of that, and too in bed with the companies, and would follow their lead too closely.

- We would wind up with little or no regulation around AI, despite massive risks around cybercrime, misinformation, bias, overreliance (e.g., in military contexts) of inadequate systems, etc..

- Our only hope as citizens would be to protest or even boycott generative AI.

- Vance came out swinging today, implying — exactly as the big companies might have hoped he might – that any regulation around AI was “excessive regulation” that would throttle innovation.

In reality, the phrase “excessive regulation” is sophistry. Of course in any domain there can be “excessive regulation”, by definition. What Vance doesn’t have is any evidence whatsoever that the US has excessive regulation around AI; arguably, in fact, it has almost none at all. His warning about a bogeyman is a tip-off, however, for how all this is going to go. The new administration will do everything in its power to protect businesses, and nothing to protect individuals.

As if all this wasn’t clear enough, the administration apparently told the AI Summit that they would not sign anything that mentioned environmental costs or “existential risks” of AI that could potentially going rogue.

If AI has significant negative externalities upon the world, we the citizens are screwed.

§

As a side note, Vance took a veiled job at China, warning of authoritarian use of AI. He’s absolutely right, we should worry about authoritarian uses of AI.

But where exactly does he think that moves like letting a private, AI-focused citizen virtually unlimited access to US Treasury records, including some around personal finances, going to lead, in the US? (Also, having our own massive LLMs will do nothing to stop China from using theirs in authoritarian pursuits.)

§

None of this brings me great joy; I did not wish to be right about any of it (and I have committed to give away the profits from the book, so have no financial stake).

But this is where we are.

The subtitle of the book was “How we can ensure that AI works for us.” Right now, it isn’t. Unless we speak up very, very loudly, it won’t."]]></description>
<dc:subject>ai artificialintelligence jdvance garymarcus 2025 technology regulation oligarchy boycott llms risk cybercrime security misinformation bias us policy governance government artificialgeneralintelligence power control china agi boycotts</dc:subject>
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<item rdf:about="https://helenbeetham.substack.com/p/second-breakfast-x-imperfect-offering">
    <title>Second Breakfast x Imperfect Offering #2</title>
    <dc:date>2025-02-11T19:04:00+00:00</dc:date>
    <link>https://helenbeetham.substack.com/p/second-breakfast-x-imperfect-offering</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The AI accelerationists get the keys to the kingdom, and we have issues"

...

"As Enterprise AI goes full state capture and as Elon Musk’s freshmen engineers get their hands on all the data of the US federal government, Helen and Audrey team up again to ask: was this always going to be the end game? We look at AI’s 75-year-old relationship with white nationalism, eugenics and military violence, and we ask whether AI as a ‘general’ technology could ever escape these associations. Audrey anticipates a new era of edtech investment that will drive venture capital and data architectures even deeper into public education. While Helen muses on the AI Action Plan of the UK government that - despite its very different vibe - is putting UK data and public services into the hands of many of the same US corporations that are bringing us Project25.

It seems the tech news has become the news, and whatever madness that brings into the world in the coming days and weeks, you’ll want to get your sanity check here.

Limited show notes this week, but you might like to check out:

Some recent commentary on the Elon Musk moment (sure to be out of date by now) from the UK Guardian: https://www.theguardian.com/us-news/2025/feb/08/elon-musk-doge-team-staff

And from the Washington Post: https://www.washingtonpost.com/business/2025/02/05/elon-musk-federal-technology-takeover/

Up-to-date takes on tech history-in-the-making are often posted here: https://futurism.com/.

Daniel Greene’s book, mentioned by Audrey: The Promise of Access: Technology, Inequality, and the Political Economy of Hope (MIT Press): https://mitpress.mit.edu/9780262542333/the-promise-of-access/

Feminist critiques of AI from the 1980s and 1990s, mentioned by Helen (most of these require a log-in):

Alison Adam: https://journals.sagepub.com/doi/10.1177/135050689500200305

Lynette Hunter: https://www.jstor.org/stable/10.1525/rh.1991.9.4.317

Donna Haraway: https://www.jstor.org/stable/3178066

Lucy Suchman (still writing brilliantly on this topic today): https://journals.sagepub.com/doi/full/10.1177/20539517231206794 "]]></description>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["The wealthy will ride out the crisis on private islands—or so the story goes. Instead, they’re sticking around, distorting housing and insurance markets."]]></description>
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The growth of homes in areas primed to burn played a major role in the disaster."

]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=p8PH3CLoCsg">
    <title>The Origins and Impacts of YIMBYism with Jemma DeCristo &amp; Toshio Meronek of Sad Francisco - YouTube</title>
    <dc:date>2024-10-15T23:09:13+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=p8PH3CLoCsg</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this episode we're collaborating with Toshio Meronek and Jemma DeCristo to discuss the YIMBY "movement" and the impacts that it has had on already marginalized people in San Francisco. We'll talk about where this "movement" comes from, what its aims are, and the impacts it has on both poor and low income residents of major cities, and on radical organizing spaces. We'll also talk about how Kamala Harris' housing plans might be thought of in relation to YIMBYism. 

Jemma DeCristo is the author of the forthcoming book The Aesthetic Character of Blackness. She is a frequent contributor to the podcast Sad Francisco and an organizer in San Francisco.

Toshio Meronek’s writing has appeared in Al Jazeera, The Nation, them, Truthout, Vice News, and more. They host the podcast Sad Francisco, and their book Miss Major Speaks is out now from Verso.

Fundraisers:

Dahnoun Mutual Aid - https://drive.google.com/file/d/1yOp3t_TYjqM4iq1P4wMqWaeZ0BcJIAxI/view

Bay to Gaza Mutual Aid Collective - https://www.bay2gaza.org/fundraisers

Sad Francisco: https://www.patreon.com/sadfrancisco (and wherever you get your podcasts)

Miss Major Speaks: https://www.versobooks.com/products/2787-miss-major-speaks

Jemma DeCristo previously joined us for a discussion with Eric A. Stanley on "What Really Makes a San Francisco Liberal Dangerous": https://www.youtube.com/watch?v=PlhdMF9yvNQ "]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=PlhdMF9yvNQ">
    <title>What Actually Makes a San Francisco Liberal Dangerous? with Jemma DeCristo &amp; Eric A. Stanley - YouTube</title>
    <dc:date>2024-09-10T13:49:21+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=PlhdMF9yvNQ</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this episode two Bay Area organizers and authors will join the show to talk about everything that makes Kamala Harris and "San Francisco Liberalism" dangerous. Not from a reactionary or right-wing perspective, but from a radical left perspective.

Jemma DeCristo is the author of the forthcoming book The Aesthetic Character of Blackness. She is a frequent contributor to the podcast Sad francisco and an organizer in San Francisco.

Eric A. Stanley is the author of Atmospheres of Violence Structuring Antagonism and the Trans/Queer Ungovernable. They live and organize in the Bay Area."]]></description>
<dc:subject>sanfrancisco millennialsarekillingcapitalism liberalism neoliberalism politics 2024 kamalaharris gavinnewsom williebrown history jemmadecristo ericstanley jaredware londonbreed policy police policing yimbyism truancy yimby gentrification markets surveillance technology dotcombubble dotcomcrash data criminalization homeless homelessness avs waymo robotaxis automation rightwing crime brookejenkins counterinsurgency nonprofit nonprofits charitableindustrialcomplex philanthropy philanthropicindustrialcomplex charity housing realestate left marginalization toshiomeronek zionism terfs growsf togethersf sonjatrauss trickledowneconomics economics philosophy development urban urbanism urbanplanning dsa density speculation neighborhoods race racism ideology grassroots landspeculation finance investment philadelphia carenotcash sfpd care caring signal sesta fosta fosta-sesta online internet organizing sexwork backpage labor work accountability consensus web mutualaid risk vanguardism kaliakuno cooperationjackson communi</dc:subject>
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</item>
<item rdf:about="https://www.youtube.com/watch?v=3IQgnNg8Ihk">
    <title>ESG Funds Under Attack: Why Republicans Are Targeting Socially Responsible Investing - YouTube</title>
    <dc:date>2024-03-29T20:52:42+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=3IQgnNg8Ihk</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Republicans are on a “crusade” against responsible investing, says Andrew Behar, CEO of the nonprofit group As You Sow that promotes corporate responsibility through shareholder advocacy. His group was subpoenaed to testify before the House Judiciary Committee this week as Republicans probe whether investments that take into account environmental, social and governance (ESG) concerns violate antitrust laws. Republicans have introduced bills in dozens of states across the U.S. to limit state bodies from working with banks and other financial firms that take things like climate change into consideration in their investments. ESG is “a framework for assessing risk,” Behar says. “Basic good business says you want to assess and address risk, and that’s what they’re trying to suppress.”"]]></description>
<dc:subject>finance capitalism climatechange law legal 2024 banks banking andrewbehar environment socialjustice governance antitrust risk suppression latecapitalism bigoil fossilfuels petroleum exxonmobil exxon latestagecapitalism</dc:subject>
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<item rdf:about="https://theconvivialsociety.substack.com/p/desire-dopamine-and-the-internet">
    <title>Desire, Dopamine, and the Internet - by L. M. Sacasas</title>
    <dc:date>2024-03-24T02:39:43+00:00</dc:date>
    <link>https://theconvivialsociety.substack.com/p/desire-dopamine-and-the-internet</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[in response to:
https://www.honest-broker.com/p/the-state-of-the-culture-2024 ]

"But what has this to do with so-called “dopamine culture”?

The organizing principle of this essay has been this: the “dopamine culture” frame is too simplistic and tacitly9 encourages an impoverished view of human personhood. To reduce a discussion of this significance to the operations of dopamine already sets us off on the wrong path. We need a fuller account of our relationship with digital media as well as a richer story of human desire in order to see our way through the challenges we face. Interestingly, the dopamine framing is also an artifact of the condition it tries to explain: it is a powerful and catchy meme, although one that is offered in the best spirit. For these reasons, I fear that it may trap us in the very patterns that it seeks to overcome.

What I have attempted to offer in its place is a wider and more substantive array of explanations for the dynamics of digital culture, grounded in a specific understanding of our media environment and of the human condition. Take these for whatever they may be worth. At the very least, I hope they prompt thoughtful conversation and reflection.

Finally, coming back to the question Sophie posed when asked to consider setting aside her smartphone for a period of time: “Why would I do that?” Why might any of us seek to better order our relationship to digital media?

This is the question we need to be asking and attempting to answer, for ourselves and for others. We need a compelling account of silence, solitude, attention, disciplined engagement, well-considered restraint, vulnerability, and risk. But not for their own sake or for the sake of nebulously resisting the lure of digital technologies, and much less out of a misguided reactionary impulse. Rather, we must come to see these as the necessary skills and requisite virtues for the pursuit of our well-being and that of our neighbors."]]></description>
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<item rdf:about="https://www.cbc.ca/player/play/1.7032238">
    <title>CBC Massey Lectures | #1: Cura’s Gift | CBC.ca</title>
    <dc:date>2024-03-23T19:44:32+00:00</dc:date>
    <link>https://www.cbc.ca/player/play/1.7032238</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Insecurity has become a "defining feature of our time," says CBC Massey lecturer Astra Taylor. The Winnipeg-born writer and filmmaker explores how rising inequality, declining mental health, the climate crisis, and the threat of authoritarianism originate from a social order built on insecurity. In her first lecture, she explores the existential insecurity we can’t escape — and the manufactured insecurity imposed on us from above."]]></description>
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</item>
<item rdf:about="https://aeon.co/essays/the-cruelty-of-crypto-in-its-promise-to-revive-the-american-dream">
    <title>The cruelty of crypto in its promise to revive the American dream | Aeon Essays</title>
    <dc:date>2024-02-22T04:50:03+00:00</dc:date>
    <link>https://aeon.co/essays/the-cruelty-of-crypto-in-its-promise-to-revive-the-american-dream</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Selling itself as the new American dream, crypto exposes the vulnerable to fraud and scams, and loads risk onto the poor"]]></description>
<dc:subject>2024 rachelo'dwyer economics scams crypto cryptocurrencies inequality fraud computing blockchain investment markets gamestop frake wallstreetbets memestocks stocks stockmarket race vulnerability peterthiel elonmusk individualism libertarianism technologicaldeterminism californianideology sambankman-fried bitcoin 2008 greatrecession globalfinancialcrisis poverty generationalwealth lebronjames crypto.com mattdamon risk risktaking betting gambling ponzischemes mlms technodeterminism</dc:subject>
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<item rdf:about="https://riskfactor.com/">
    <title>Climate Risks Reports for Every Property in the US | Risk Factor</title>
    <dc:date>2024-02-21T23:39:58+00:00</dc:date>
    <link>https://riskfactor.com/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Search an address to see its risk from flooding, wildfire, wind, air quality and extreme heat"

[via:
https://www.hcn.org/articles/see-how-bad-your-communitys-air-will-be-in-30-years/ ]
]]></description>
<dc:subject>maps mapping risk climatechange heat fire wildfires wind airquality pollution predictions floods flooding</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:4b33e08f0be3/</dc:identifier>
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    <title>The Personal, Political Art of Board-Game Design | The New Yorker</title>
    <dc:date>2024-01-01T03:50:41+00:00</dc:date>
    <link>https://www.newyorker.com/culture/annals-of-inquiry/the-personal-political-art-of-board-game-design</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["What can board games say that other art forms can’t?"
]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=mOBqOP5XfR0">
    <title>The SDE Weekend 2 - Flying Squads Panel - YouTube</title>
    <dc:date>2023-09-01T22:18:06+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=mOBqOP5XfR0</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Flying Squads provide young people the opportunity to make decisions in a nurturing community of human connections. This is a Q&A with members of the Flying Squad groups. They answered questions about what they do on a day to day basis and shared some fun stories."

[See also:

"The SDE Weekend 3: Flying Squad Panel Q&A"
https://www.youtube.com/watch?v=9egyxp5n4N4 ]]]></description>
<dc:subject>flyingsquads unschooling deschooling urban urbanism children 2023 informallearning informal learning education howwelearn publictransit transportation exploration cities self-directed self-directedlearning activism youthliberation youth teens horizontality consensus democracy alternative boundaries risk risktaking</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:3c1ff215178f/</dc:identifier>
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</item>
<item rdf:about="https://www.youtube.com/watch?v=9egyxp5n4N4">
    <title>The SDE Weekend 3: Flying Squad Panel Q&amp;A - YouTube</title>
    <dc:date>2023-09-01T21:17:24+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=9egyxp5n4N4</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Flying Squads is a youth liberation and anti-oppression collective. We believe in the abolition of divided spaces between young people and the rest of their community. This means that Flying Squads step out of the classroom and off the playground and into public space as a form of youth activism."

[See also:

"The SDE Weekend 2 - Flying Squads Panel"
https://www.youtube.com/watch?v=mOBqOP5XfR0 ]]]></description>
<dc:subject>unschooling deschooling urban urbanism children flyingsquads 2023 informallearning informal learning education howwelearn publictransit transportation exploration cities self-directed self-directedlearning activism youthliberation youth teens horizontality consensus democracy alternative boundaries risk risktaking</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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</item>
<item rdf:about="https://lithub.com/the-complicated-afterlives-of-roberto-bolano/">
    <title>The Complicated Afterlives of Roberto Bolaño ‹ Literary Hub</title>
    <dc:date>2023-08-15T02:11:12+00:00</dc:date>
    <link>https://lithub.com/the-complicated-afterlives-of-roberto-bolano/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Twenty Years After His Death, Aaron Shulman Unpacks the Legacy of the Chilean Poet and Novelist"

...

"In his literary criticism Bolaño wrote often of the role of courage—and its dark sibling, cowardice—in the lives of writers. He loathed anyone who sold out artistic or political ideals, and he upset more than a few people with his cutting categorical judgments. The Spanish word insobornable—“unbribeable,” literally, but usually translated as “incorruptible”—is an adjective people who knew Bolaño often use to describe him. This uncompromising quality of mind and heart led him to take true risks, both formally and thematically, with no promise of artistic or commercial success.

There are the risky story lines, from fascist poetic skywriting in Distant Star to the hard-to-read accounts of femicide in Juárez in 2666. Risky first-person narrators, from the compromised (read: bribeable) priest of By Night in Chile to Amulet’s exiled Uruguayan “Mother of Mexican Poetry,” trapped in a bathroom stall of the National Autonomous University of Mexico during the army’s siege in 1968. Risks in structure, from the encyclopedic entries of the slim Nazi Literature in the Americas to the tripartite, choral sprawl of The Savage Detectives. Risks in tone, the author walking a tightrope between earnest moral inquiry and flashes of hilarity. And risks in figurative language that can twist meaning almost to its breaking point, burning unforgettable images into a reader’s brain, like: “The sky, at sunset, looked like a carnivorous flower.”

Bolaño took all these risks while living just a train ride away from Barcelona, the nerve center of Spanish publishing, yet he had been in Spain for nearly 20 years before an established press, Seix Barral, finally took a risk on him, publishing Nazi Literature in 1996. When I asked Jorge Herralde, who became his longtime editor at a different publisher, Anagrama, if he suspected Bolaño would break out to the extent that he did, he joked, “I could respond that it was a sure thing, but naturally, that’s not true.”"

...

"Meanwhile, in certain corners of academia critics grumble about Bolaño being overrated; and in parallel, the many posthumously published works may have prompted readerly fatigue among some fans, and perhaps bafflement for people new to Bolaño’s interconnected literary universe who don’t find the right place to start. Even so, his books keep selling in 35 languages around the world. A biography would introduce him to new readers, suggest fresh approaches to his work and life, and revitalize the conversation about him. But Bolaño himself might not have cared either way.

Jonathan Monroe, Cornell professor and editor of Roberto Bolaño in Context, reminded me of a passage from Amulet, in which the author lampoons the idea of artistic immortality and satirizes literary fads: “Vladimir Mayakovksy shall be reincarnated as a Chinese boy in the year 2124. Thomas Mann shall become an Ecuadorian pharmacist in the year 2101… For Marcel Proust, a desperate and prolonged period of oblivion shall begin in the year 2033… Jorge Luis Borges shall be read underground in the year 2045. Vicente Huidobro shall appeal to the masses in the year 2101.” That sound you hear is Bolaño laughing.

A delayed biography could potentially allow the turmoil around the author’s legacy to die down as trends shift, so that we can more clearly appreciate his impact. As Valerie Miles said, “We editors know it’s not a bad thing making people wait.”

Reputations and book sales will always wax and wane, but Roberto Bolaño’s work seems destined to stand the test of time (it already has so far) and the lack of a biography for now. As if to confirm this, one day I met an old friend of Bolaño’s at the café of the Centre de Cultura Contemporània de Barcelona, which exhibited the archive in 2013. Sure enough, at a table near us a young woman was reading 2666. When I pointed this out to him, he said, “See, that’s what matters. That’s all that matters.”"]]></description>
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<item rdf:about="https://thebaffler.com/latest/risk-and-revolution-stephenson">
    <title>Risk and Revolution | Wen Stephenson</title>
    <dc:date>2023-08-04T05:35:37+00:00</dc:date>
    <link>https://thebaffler.com/latest/risk-and-revolution-stephenson</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Chances are, though, even if you identify as a socialist of some sort, the option of engaging in a revolutionary-left political movement won’t cross your mind. Maybe you’d prefer, if you can afford it, to go shopping instead: buy an EV, an electric heat pump, some solar panels for your roof. Too bourgeois? Then perhaps switch to a plant-based diet; attend a protest; canvass for a political candidate; maybe even get arrested. And post about all of it on social media. All good and worthwhile things. But to actually try to help bring about the urgent and necessary radical break with the political and economic system that’s driving the destruction? In a country crawling with heavily armed right-wing militants and a militarized police/surveillance state itching to use its latest toys? What kind of fool do you think I am?

At this point, one might reasonably ask: If any serious revolutionary-left politics has been all but dead for at least a generation or two, and if there’s no sign on the horizon of a movement capable of taking power and forcing the radical shift required—if even “mere” Bernie Sanders-style political revolution appears far-fetched at present—what is the point of talking about any of this? Why bother?

In fact, one might just as well ask what is the point, at this late hour, of talking about any alternative political, social, or ecological vision—of any hope that a better world, even a salvaged one, is still possible—without taking seriously the urgent necessity of a radical rupture with business-and-politics as usual. For the climate movement and the broader left to settle for anything less than “mere” political revolution—to resign ourselves to head-in-sand incrementalism while dreaming of an abundant green socialism—is to settle for a global ecocide amounting to genocide for large parts of humanity, primarily in the Global South but not only there; the North will not be spared.

If this is the case, then it would seem that the task for those of us who refuse to settle, and who choose to engage, is to urgently shift our social movements, in broad solidarity and coalition, toward the making or remaking of a revolutionary left politics. This means building a “movement of movements,” as many of us have insisted for years, committed to rupture, ready to take power democratically, and ready to use it effectively.

This, in turn, means building a movement culture of risk-taking, both personal and collective; of sacrifice, when necessary; and of resolve, once committed, to stay in the fight.

And the risks are, indeed, enormous. But the alternative—climate breakdown plus fascism, genocide, in short, barbarism—is intolerable. Business-, politics-, and activism-as-usual are already catastrophic. Continuing on the current path is the greatest risk of all. There are, in fact, no safe options. (No one knows this better than climate-justice activists Jessica Reznicek and Ruby Montoya, who were sentenced to eight and six years in prison, respectively, for their sabotage of the Dakota Access Pipeline in 2016-2017.)

As I’m sure Malm would admit, it’s possible that literally blowing up pipelines will not turn out to be the wisest of tactics. Deliberately spiking oil prices (as Goldhaber’s fictional saboteurs aim to do), placing an economic burden on poor and working-class people, is probably not the way to build bottom-up power. Then again, who am I to say?

What we can say, as any seasoned movement strategist knows—and as Goldhaber’s film seems to forget—is that a revolutionary act, no matter how spectacular, does not a revolutionary movement make. Revolutionary tactics do not, of themselves, amount to a revolutionary politics. Only movements are capable of revolution.

But I’m with Malm in the assessment that the willingness to take large risks—including the willingness to break things, in particular the things that are breaking the very biosphere—would seem a minimum requirement for any revolutionary-left movement worthy of the name. That is, any movement that takes seriously not only human survival but human solidarity—that most utopian of ends—for which many in history, let us never forget, have risked and given everything. And for which some of us, it may yet be discovered, still will."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=LCgBM4aQvLs">
    <title>I visited MB&amp;F in Geneva, It was awesome - YouTube</title>
    <dc:date>2023-07-26T07:24:40+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=LCgBM4aQvLs</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[Full, unedited interview with Max Büsser of MB&F:
https://www.youtube.com/watch?v=Dbs-LAFkAm0 ]]]></description>
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<item rdf:about="https://archive.is/rYEe5">
    <title>Opinion | Christine Emba: Men are lost. Here’s a map out of the wilderness. - The Washington Post</title>
    <dc:date>2023-07-15T03:04:49+00:00</dc:date>
    <link>https://archive.is/rYEe5</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[saved from here:
https://www.washingtonpost.com/opinions/2023/07/10/christine-emba-masculinity-new-model/ ]

"Worrying about the state of our men is an American tradition. But today’s problems are real and well documented. Deindustrialization, automation, free trade and peacetime have shifted the labor market dramatically, and not in men’s favor — the need for physical labor has declined, while soft skills and academic credentials are increasingly rewarded. Growing numbers of working-age men have detached from the labor market, with the biggest drop in employment among men ages 25 to 34. For those in a job, wages have stagnated everywhere except the top.

Meanwhile, women are surging ahead in school and in the workplace, putting a further dent in the “provider” model that has long been ingrained in our conception of masculinity. Men now receive about 74 bachelor’s degrees for every 100 awarded to women, and men account for more than 70 percent of the decline in college enrollment overall. In 2020, nearly half of women reported in a TD Ameritrade survey that they out-earn or make the same amount as their husbands or partners — a huge jump from fewer than 4 percent of women in 1960.

Then there’s the domestic sphere. Last summer, a Psychology Today article caused a stir online by pointing out that “dating opportunities for heterosexual men are diminishing as relationship standards rise.” No longer dependent on marriage as a means to financial security or even motherhood (a growing number of women are choosing to create families by themselves, with the help of reproductive technology), women are “increasingly selective,” leading to a rise in lonely, single young men — more of whom now live with their parents than a romantic partner. Men also account for almost 3 of every 4 “deaths of despair,” either from a suicide, alcohol abuse or an overdose.

And while the past 50 years have been revolutionary for women — the feminist movement championed their power, and an entire academic discipline emerged to theorize about gender and excavate women’s history — there hasn’t been a corresponding conversation about what role men should play in a changing world. At the same time, the increasing visibility of the LGBTQ+ movement has made the gender dynamic seem less stable, less defined.

Because men still dominate leadership positions in government and corporations, many assume they’re doing fine and bristle at male complaint. After all, all 45 U.S. presidents have been male, and men still make up more than two-thirds of Congress. A 2020 analysis of the S&P 500 found that there were more CEOs named Michael or James than there were female CEOs, period. Women are still dealing with historical discrimination and centuries of male domination that haven’t been fully accounted for or rectified. Are we really worrying that men feel a little emasculated because their female classmates are doing well?

But millions of men lack access to that kind of power and success — and, downstream, cut loose from a stable identity as patriarchs deserving of respect, they feel demoralized and adrift. The data show it, but so does the general mood: Men find themselves lonely, depressed, anxious and directionless."

...

"Past models of masculinity feel unreachable or socially unacceptable; new ones have yet to crystallize. What are men for in the modern world? What do they look like? Where do they fit? These are social questions but also ones with major political ramifications. Whatever self-definition men settle on will have an enormous impact on society. Yet many people, like Taylor, hesitate to be the one to try to outline a new standard of manliness. Who are they to set the rules?

Only one group seems to have no such doubts about offering men a plan."

...

"Men were constantly told to be “better” and less “toxic,” he said, but what that “better” might look like seemed hard to pin down. “You pretty much have to figure it out yourself. But yet society still has the expectation that, you know, you have to be a certain way.”

Then he turned wistful. “I don’t feel like men in general have the same types of role models that women do, even in their own personal lives. … Just because you’re in the majority doesn’t mean you don’t need support.”

Technically, men are slightly in the minority in the United States. But apart from that, Bray had a point — and what he said explained a lot about why the left and the mainstream are losing men."

...

"What ends up happening is that, if women are still seen as needing tools to overcome disadvantage, men are often expected to just shape up by themselves. For a group that can be focused to a fault on addressing microaggressions, it’s surprisingly acceptable for those on the left to victim-blame men who are struggling themselves. “So we just let men off the hook? Maybe we should give them electroshock therapy for their hysteria,” a progressive female friend of mine joked when I told her about this essay.

To the extent that any vision of “nontoxic” masculinity is proposed, it ends up sounding more like stereotypical femininity than anything else: Guys should learn to be more sensitive, quiet and socially apt, seemingly overnight. It’s the equivalent of “learn to code!” as a solution for those struggling to adjust to a new economy: simultaneously hectoring, dismissive and jejune.

The thing is, I get it. I understand the reluctance to spend time worrying about men. And I say that as someone who loves them: as friends, romantic partners and members of my family.

Justifiably, progressives want to preserve the major gains made for women over the past several decades — gains that are still fragile. It’s easy to mistake attention as zero-sum, to fear that putting effort toward helping men might mean we won’t have space for women anymore.

There is something appealing, too, in the idea of gender neutrality — or at least rejecting gender essentialism — as a social ethos. After all, attaching specific traits to men will redound to women, too. If we say “real” men are strong, does that mean real women must be weak? If men are leaders, are women destined to follow?

I’m convinced that men are in a crisis. And I strongly suspect that ending it will require a positive vision of what masculinity entails that is particular — that is, neither neutral nor interchangeable with femininity. Still, I find myself reluctant to fully articulate one. There’s a reason a lot of the writing on the crisis in masculinity ends at the diagnosis stage."

...

"Reeves, who is launching his own institute focused on men and boys, knows there’s a danger inherent in seeming too eager to help men or too intent on promoting a particular vision of masculinity.

“As soon as you start articulating virtues, advantages, good things about being male … then you’ve just dialed up the risk factor of the conversation,” he said. “But I’m also acutely aware that the risk of not doing it is much greater. Because without it, there’s a vacuum. And along comes Andrew Tate to make Jordan Peterson look like a cuddly old uncle.”

A new script for men

If the right has overcorrected to an old-fashioned (and somewhat hostile) vision of masculinity, many progressives have ignored the opportunity to sell men on a better vision of what they can be.

In the conversations I had with men for this essay, I kept hearing that many would still find some kind of normative standard of masculinity meaningful and useful, if only to give them a starting point from which to expand.

...

"“Where I think this conversation has come off the tracks is where being a man is essentially trying to ignore all masculinity and act more like a woman. And even some women who say that — they don’t want to have sex with those guys. They may believe they’re right, and think it’s a good narrative, but they don’t want to partner with them.”

I, a heterosexual woman, cringed in recognition.

“And so men should think, ‘I want to take advantage of my maleness. I want to be aggressive, I want to set goals, go hard at it. I want to be physically really strong. I want to take care of myself.’”

Galloway leaned into the screen. “My view is that, for masculinity, a decent place to start is garnering the skills and strength that you can advocate for and protect others with. If you’re really strong and smart, you will garner enough power, influence, kindness to begin protecting others. That is it. Full stop. Real men protect other people.”

Richard Reeves, in our earlier conversation, had put it somewhat more subtly. “I try to raise my boys” — he has three — “to have the confidence to ask a girl out, if that’s their inclination; the grace to accept no for an answer; and the responsibility to make sure that, either way, she gets home safely.” His recipe for masculine success echoed Galloway’s: proactiveness, agency, risk-taking and courage, but with a pro-social cast.

This tracked with my intuitions about what “good masculinity” might look like — the sort that I actually admire, the sort that women I know find attractive but often can’t seem to find at all. It also aligns with what the many young men I spoke with would describe as aspirational, once they finally felt safe enough to admit they did in fact carry an ideal of manhood with its own particular features.

Physical strength came up frequently, as did a desire for personal mastery. They cited adventurousness, leadership, problem-solving, dignity and sexual drive. None of these are negative traits, but many men I spoke with felt that these archetypes were unfairly stigmatized: Men were too assertive, too boisterous, too horny.

But, in fact, most of these features are scaffolded by biology — all are associated with testosterone, the male sex hormone. It’s not an excuse for “boys will be boys”-style bad behavior, but, realistically, these traits would be better acknowledged and harnessed for pro-social aims than stifled or downplayed. Ignoring obvious truths about human nature, even general ones, fosters the idea that progressives are out of touch with reality.

The essentialist view — that it’s in men’s nature to be brave, stoic and in charge while women remain docile, nurturing and submissive — would be dire news for social equality and for the vast numbers of individuals who don’t fit those stereotypes. Biology isn’t destiny — there is no one script for how to be a woman or a man. But despite a push by some advocates to make everything from bathrooms to birthing gender-neutral, most people don’t actually want a completely androgynous society. And if a new model for masculinity is going to find popular appeal, it will depend on putting the distinctiveness of men to good use in whatever form it comes.

“Femininity or masculinity are a social construct that we get to define,” Galloway concluded. “They are, loosely speaking, behaviors we associate with people born as men or born as women, or attributes more common among people born as men or as women. But the key is that we still get to fill that vessel and define what those attributes are, and then try and reinforce them with our behavior and our views and our media.”

What would creating a positive vision of masculinity look like? Recognizing distinctiveness but not pathologizing it. Finding new ways to valorize it and tell a story that is appealing to young men and socially beneficial, rather than ceding ground to those who would warp a perceived difference into something ugly and destructive."

...

"A path forward

"For all their problems, the strict gender roles of the past did give boys a script for how to be a man. But if trying to smash the patriarchy has left a vacuum in our ideal of masculinity, it also gives us a chance at a fresh start: an opportunity to take what is useful from models of the past and repurpose it for boys and men today.

We can find ways to work with the distinctive traits and powerful stories that already exist — risk-taking, strength, self-mastery, protecting, providing, procreating. We can recognize how real and important they are. And we can attempt to make them pro-social — to help not just men but also women, and to support the common good.

Influencers on the right have found an audience by recognizing and exaggerating these tropes. What else is an incel but a stymied procreator building an identity out of his failures? Who are Tucker Carlson’s tire-flipping civilizational guards but the protector, made absurd? Right-wing political figures such as Josh Hawley have clearly latched on to many men’s desire to provide, but their solutions are often 1950s throwbacks that depend on castigating women for providing for themselves.

What critics miss is that if there were nothing valid at the core of these constructs, they wouldn’t command this sort of popularity. People need codes for how to be human. And when those aren’t easily found, they’ll take whatever is offered, no matter what else is attached.

For the left, there’s room to elaborate on visions of these qualities that are expansive, not reductive, that allow for many varieties of masculinity and don’t deny female value and agency.

In my ideal, the mainstream could embrace a model that acknowledges male particularity and difference but doesn’t denigrate women to do so. It’s a vision of gender that’s not androgynous but still equal, and relies on character, not just biology. And it acknowledges that certain themes — protector, provider, even procreator — still resonate with many men and should be worked with, not against.

But how to implement it? Frankly, it will be slow. A new masculinity will be a norm shift, and that takes time. The women’s movement succeeded in changing structures and aspirations, but the social transformation didn’t take place overnight. And empathy will be required, as grating as that might feel.

It is harder to be a man today, and in many ways, that is a good thing: Finally, the freer sex is being held to a higher standard.

Even so, not all of the changes that have led us to this moment are unequivocally positive. And if left unaddressed, the current confusion of men and boys will have destructive social outcomes, in the form of resentment and radicalization.

In the end, the sexes rise and fall together. The truth is that most women still want to have intimate relationships with good men. And even those who don’t still want their sons, brothers, fathers and friends to live good lives.

The old script for masculinity might be on its way out. It’s time we replaced it with something better."]]></description>
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    <dc:date>2023-05-16T23:45:26+00:00</dc:date>
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    <title>You Are You. We Live Here. This is Now. - Freddie deBoer</title>
    <dc:date>2023-03-30T06:16:43+00:00</dc:date>
    <link>https://freddiedeboer.substack.com/p/you-are-you-we-live-here-this-is</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["What would a healthy culture and caring parents do for those kids? They would be pulled aside and told: you are you, and you will always be you; we live here, on this planet, in this culture, as this species; you live in the times you live in, and you will never live anywhere else. There’s no escape, for any of us. The world gets better and it gets worse. Your life gets easier and it gets harder. Progress happens. Happiness is possible. But the world is an irredeemably broken place, tragedy is the endowment of our bodies and our gods and our world, and you will always, always, always be you. You can hide in your room, but you’ll still be you. And you’ll still be you when you head off to college and make brand new friends, and you’ll still be you after you come out to your parents, and you’ll still be you after you get that job or that promotion or that raise, and you’ll still be you after you lose those last 10 pounds, and you’ll still be you after you fall in love, and you’ll still be you after the AI revolution or the socialist revolution or the love revolution or any other revolution. The only sensible path forward is to learn to accept the brokenness of human life, to develop resilience in the face of its petty cruelties, and to learn to live with yourself. Not to love yourself; I mean, if you can love yourself, great, but in general I find the commandment to love yourself paternalistic and annoying. Even with all the therapy and meds and growth I’ll never be someone who loves himself. But I have learned to live with myself. Young people need to be gently guided in that direction, but the anonymity and disconnection of online life directly obstruct that goal.

If you won't confront your relationship to yourself and the world, you can do what the NYT tells you to do and sleep with stuffed animals as an adult. Never leave childhood. Hide out in infancy forever. But I’m telling you: it’s not gonna work.

We’re trapped in a discursive culture where we spend most of our time trying to avoid appearing to say the stupid things stupid people say. And I think many are afraid to talk like this for fear of falling into “snowflake” territory. I’ve never called anyone a snowflake in my life. I’ve never been possessed of the feeling that young people are weak or cowardly or aren’t tough. What I do think is that, as time goes on and technological progress gives us more ways to numb the pain, it’s tempting to abandon resilience and try to simply avoid all of life’s heartache. Even more, I think it’s tempting for parents to try and do that for their children. We’re decades deep into the helicopter parenting era. Children have never been healthier or safer, but then, American children have been remarkably healthy and safe for decades longer, there was never any real “stranger danger,” and improvements to child health are the product of improving medical technology, not ever-more-anxious parents. What I constantly wonder is how much deeper parents can push this, how much more overprotective they can possibly get. The answer is always that they can indeed go deeper. What I would like to ask them, and our culture, gently, is how they can be sure that what they’re doing isn’t counterproductive. Forget snowflakes. Forget participation trophies. Forget conservative mockery. I’m asking, sincerely and from a place of empathy: isn’t there a chance that the only real way to defend your kids from harm is to show them how constant a companion pain is and teach them how to overcome it?"

...

"The people who talk about AI as this all-transforming technology - they’re telling you that our next step as a species is to build an army of Tyler Durdens and to give up on real love, real feeling, real people. And I’m asking you to refuse. I’m asking you to choose the other thing, in whatever way you can. That’s the existential question for humanity in the 21st century. That’s the challenge in front of all of us. Will you shoulder the risk of pursuing real human connection, as hard and intimidating and discouraging as that can be? Or will you hide in your room forever, comforted by fast food and porn and opiates and therapy and TikTok, risking nothing? It’s up to you. I don’t pretend that it’s easy to choose the former. I don’t pretend that I always choose it or will always choose it, or that I’ve chosen it well, or that choosing it hasn’t cost me a great deal, at times. I know it’s not easy. A lot of people reach out to another and have their hand slapped down. And that’s scary. But to keep trying is to declare to the universe that you will have the courage to be human, when everyone and everything tempts you to be otherwise. Remember: you are you. We live here. This is now."]]></description>
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<item rdf:about="https://www.thestar.com/business/opinion/2023/03/18/silicon-valley-bank-has-gone-bust-cue-the-big-tech-schadenfreude-.html">
    <title>Silicon Valley Bank has gone bust?! Cue the schadenfreude … | The Star</title>
    <dc:date>2023-03-19T05:34:25+00:00</dc:date>
    <link>https://www.thestar.com/business/opinion/2023/03/18/silicon-valley-bank-has-gone-bust-cue-the-big-tech-schadenfreude-.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["There may have been panic in the tech sector when the bank folded, writes Navneet Alang, there was something akin to glee elsewhere."

...

"It was, in the end, a very short-lived banking crisis.

There was panic last week when clients, fearful for its liquidity, pulled billions out of Silicon Valley Bank. The $200B institution promptly failed. That same weekend, after a flurry of conversation, the U.S. FDIC (Federal Deposit Insurance Corp.) stepped in to insure deposits and calm jittery markets.

Contagion contained, then. There are lessons to be learned of course, perhaps most obviously about the risks of deregulating banking.

But another lesson, popular on Twitter on the weekend, was that just as there are no atheists in foxholes, there are no libertarians in a bank run. Despite the anti-government braying that emerges regularly from Silicon Valley, as soon as a crisis loomed, the venture capitalists who are the figureheads of tech begged for help.

As to why, the famously risk-taking, devil-may-care approach of Silicon Valley apparently extended to its favoured bank, and when trouble hit, it too needed to be bailed out.

Yet, as we now are left dissecting the various factors at play, what perhaps stood out most about the entire affair wasn’t the financial fallout, but the cultural one.

People seemed glad something called “Silicon Valley Bank” was getting its comeuppance. If there was panic in the tech sector, there was something nearly bordering on glee elsewhere. A viral article on Slate by Edward Ongweso Jr. invoked a phrase from famous economist John Maynard Keynes and suggested “euthanizing” the Valley’s venture capitalists.

Such was the mood in light of troubles for tech. What accounts for the schadenfreude shouldn’t, however, be a mystery. Tech has long since shifted in the public imagination from being the site of innovation to a far more ambivalent, even sinister source of power.

In that sense, the SVB collapse is perhaps a helpful corrective, and a reminder: that tech is an industry that, despite its enormous success, has taken unnecessary risk, disregarded its social effects, and creates as much harm as good.

There is, after all, a predictable symmetry in the way Silicon Valley Bank was run and the approach of its tech clients. The bank collapsed because rising rates meant it risked not being able to meet its liquidity requirements. While investing in long-term bonds is par for the course for banks — what is safer than an American T-bond after all? — SVB had a far greater higher percentage in its holdings than was wise, hence the sudden panic and consequent catastrophe.

Such high-risk behaviour, however, is itself par for the course in the Valley. Just think of what tech has done over the past decade or two. Facebook pushed its rapid global expansion despite the platform being used to inflame ethnic tensions in Myanmar, India, and elsewhere. Uber ignored city pushback to rapidly expand, making traffic worse, while also placing an already straining restaurant industry under greater pressure. Tesla has famously put its so-called “self-driving tech” on the road long before it was remotely close to living up to that name. Investigations into crashes, some of them fatal, continue.

Is it any wonder, then, when a bank symbolic of tech’s recklessness collapsed, that people cheered rather than lamented its loss?

Tech and social media are very clearly at least part of a shift in contemporary social relations. Teen depression is up. Polarization is rampant. Trust in media and government is sharply down.

These are complex issues, and there is far more at work than just social media. But to ignore the role of tech in these changes would also be a grave mistake.

It isn’t just about risk, though. It’s the persistence of such behaviour."]]></description>
<dc:subject>navneetalang siliconvalley siliconvalleybank californianideology libertarianism 2023 evil behavior banking risk facebook meta socialmedia society polarization politics technology recklessness tesla</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=N-NV5hoaPJQ">
    <title>How They RIGGED It All: A Corporate Law Professor Explains (with Jon Hanson) - YouTube</title>
    <dc:date>2023-02-24T17:26:48+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=N-NV5hoaPJQ</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Harvard Law & Economics Professor (and Briahna's favorite professor) Jon. Hanson joins the podcast to offer a first hand lesson on the legal theories, economic principles, and social psychology underpinnings that explain how our legal system and democracy became so corrupted. In a sweeping conversation, Hanson explains how low liability standards all but ensure disasters like the East Palestine derailment occur, and what could be done to change that reality. As Briahna Joy Gray has mentioned on the podcast time and time again, professor Hanson's Corporate Law & Tort Law classes were formative moments in her political evolution. She's thrilled to share some of those lessons on today's pod. She paid 180k for law school so you could get these lessons for free."]]></description>
<dc:subject>jonhanson 2023 law us briahnajoygray eastpalestine trains corporatism negligence corporations disasters legal economics regulation regulatorycapture left right history corporatelaw tortlaw liability externalities efficiency race racism socialjustice norfolksouthern coca-cola tobacco risk risktaking victimblaming fault freedoms lawschool inequality capitalism wealth mcdonalds labor 1970s shareholders politics policy tortlawreform judges precedence lewispowell socialpsychology sociology power capital systems justice authority hierarchy coercion consent property values reallocation state stateviolence police policing disparity contracts contractlaw miltonfriedman richardposner neoliberalism 1971 1980s 1990s costbenefitanalysis unions accountability governance media antitrust mergers antitrustlaw institutions highered highereducation universities colleges nonprofit nonprofits elections democracy slavery states delaware newdeal thomasfrank powellmemo guildedera freedom choice chemicals militaryindustrialcomplex ci</dc:subject>
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</item>
<item rdf:about="https://www.youtube.com/watch?v=zJHf_SwNurY">
    <title>Two Things that Would Fix Twitter - YouTube</title>
    <dc:date>2022-11-29T01:00:57+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=zJHf_SwNurY</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this clip, Hasan Minhaj mentions two things that he would add to the "Dear Twitter" video Marques made a few weeks ago. Then Marques talks about how he curates a positive Twitter experience by selectively responding to certain kinds of comments."

[See also:

"The Responsibility of Interviewing Powerful People"
https://www.youtube.com/watch?v=VghKXxtsyIk

"In this clip, Hasan Minhaj asks Marques what it's like to sit down with some of the most powerful people on the planet. They talk about Elon Musk, the late Kobe Bryant, and tech CEOs in general. "

and/or the full interview

"Are We Optimistic About Tech with Hasan Minhaj" [tags here also for this longer version]
https://www.youtube.com/watch?v=3Zch9Uaxtrw

"This week, Marques and Andrew sit down with Hasan Minhaj! They discuss everything from fantasy basketball to whether or not artificial intelligence can create art. There are a lot of upsides to new technologies, but there are also some serious negative aspects of technology that are worth discussing (hence this 2-hour long conversation). Despite all the downsides, Marques sheds some light on how he thinks about technology and continues to stay optimistic about the future. This is a good one!

Chapters:
00:00 Intro
02:00 Hasan Minhaj intro and fantasy basketball
07:55 Art and Basketball
20:33 Ad break
20:35 Hasan asks questions from his sticky notes
21:30 Staying honest as the YouTube algorithm has grown
30:00 Hasan's problem with tech
38:49 Is social media good for the entertainment industry?
49:31 Ad break
49:37 Screen addictions and anxiety
01:02:55 Conversations about AI and DALL-E 2
01:14:50 How to fix Twitter and incentivizing positive behavior online 
01:43:45 Elon Musk coverage and interviewing important people
01:55:34 A Race to Z with Hasan Minhaj
01:49:45 Outro"]]]></description>
<dc:subject>hasanminhaj marquesbrownlee 2022 twitter socialmedia behavior negativity reddit youtube scale commenting retweets identity anonymity whistleblowers technology humors wikipedia librarians ai dall-e trust elonmusk artificialintelligence algorithms dataextraction data privacy finitude infinity mortality risk life living art beauty emotions relationships meaning meaningmaking reality realism limitations constraints humanity humanness politics publicpolicy internet online web seo advertising contentcreation views attention generations constructivecriticism goodfaith badfaith engagement vulnerability marketing sensationalism spectacle incentives extremism media engineering science medicine problemsolving opinions techmedia power interviews trevornoah jonstewart softballinterviews interviewing collateraldamage finance society responsibility security</dc:subject>
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<item rdf:about="https://theamericanscholar.org/solitude-and-leadership/">
    <title>The American Scholar: Solitude and Leadership - William Deresiewicz</title>
    <dc:date>2022-05-01T14:56:01+00:00</dc:date>
    <link>https://theamericanscholar.org/solitude-and-leadership/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[already bookmarked here:
https://pinboard.in/u:robertogreco/b:04eb6d5c4bb0

surfaced again by
https://screwdowncrown.com/2022/04/30/how-to-think/ ]

"That’s the first half of the lecture: the idea that true leadership means being able to think for yourself and act on your convictions. But how do you learn to do that? How do you learn to think? Let’s start with how you don’t learn to think. A study by a team of researchers at Stanford came out a couple of months ago. The investigators wanted to figure out how today’s college students were able to multitask so much more effectively than adults. How do they manage to do it, the researchers asked? The answer, they discovered—and this is by no means what they expected—is that they don’t. The enhanced cognitive abilities the investigators expected to find, the mental faculties that enable people to multitask effectively, were simply not there. In other words, people do not multitask effectively. And here’s the really surprising finding: the more people multitask, the worse they are, not just at other mental abilities, but at multitasking itself.

One thing that made the study different from others is that the researchers didn’t test people’s cognitive functions while they were multitasking. They separated the subject group into high multitaskers and low multitaskers and used a different set of tests to measure the kinds of cognitive abilities involved in multitasking. They found that in every case the high multitaskers scored worse. They were worse at distinguishing between relevant and irrelevant information and ignoring the latter. In other words, they were more distractible. They were worse at what you might call “mental filing”: keeping information in the right conceptual boxes and being able to retrieve it quickly. In other words, their minds were more disorganized. And they were even worse at the very thing that defines multitasking itself: switching between tasks.

Multitasking, in short, is not only not thinking, it impairs your ability to think. Thinking means concentrating on one thing long enough to develop an idea about it. Not learning other people’s ideas, or memorizing a body of information, however much those may sometimes be useful. Developing your own ideas. In short, thinking for yourself. You simply cannot do that in bursts of 20 seconds at a time, constantly interrupted by Facebook messages or Twitter tweets, or fiddling with your iPod, or watching something on YouTube.

I find for myself that my first thought is never my best thought. My first thought is always someone else’s; it’s always what I’ve already heard about the subject, always the conventional wisdom. It’s only by concentrating, sticking to the question, being patient, letting all the parts of my mind come into play, that I arrive at an original idea. By giving my brain a chance to make associations, draw connections, take me by surprise. And often even that idea doesn’t turn out to be very good. I need time to think about it, too, to make mistakes and recognize them, to make false starts and correct them, to outlast my impulses, to defeat my desire to declare the job done and move on to the next thing.

I used to have students who bragged to me about how fast they wrote their papers. I would tell them that the great German novelist Thomas Mann said that a writer is someone for whom writing is more difficult than it is for other people. The best writers write much more slowly than everyone else, and the better they are, the slower they write. James Joyce wrote Ulysses, the greatest novel of the 20th century, at the rate of about a hundred words a day—half the length of the selection I read you earlier from Heart of Darkness—for seven years. T. S. Eliot, one of the greatest poets our country has ever produced, wrote about 150 pages of poetry over the course of his entire 25-year career. That’s half a page a month. So it is with any other form of thought. You do your best thinking by slowing down and concentrating."]]></description>
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<item rdf:about="https://futuress.org/magazine/teach-what-you-need-to-learn/">
    <title>Teach What You Need to Learn</title>
    <dc:date>2021-12-24T17:17:51+00:00</dc:date>
    <link>https://futuress.org/magazine/teach-what-you-need-to-learn/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A conversation about the Swedish Master program critically addressing visual standards and promoting “norm creativity.”"

...

“We are all part of a society being formed and defined by a dominant few, and the program started by simply acknowledging this unequal order as a fact.”

...

“all the competitiveness that we were fed with and the concept of “uniqueness” and “ingenuity” created a real fear that inhibited us from co-creation and co-exchange”

...

“We accepted violent teaching as something that comes with being challenged, when in fact it was about being destabilized. Maybe this is one of the most important things for us to distinguish: “challenging” in the context of an education environment must never be about making it emotionally and socially tough for students.”

...

“There is a complete, embarrassing lack of socio-political contextualization whatsoever, as well as a rigorous analysis of the modes of production of design and their impact(s). We must ask ourselves why we have built a history that serves itself (and certain groups of people) instead of us collectively, and how this reflects a patriarchal view of reality.”]]></description>
<dc:subject>johannalewengard mayaober benedettacrippa 2021 design education designeducation graphicdesign graphics teaching learning unschooling deschooling howweteach schools howwelearn violence history context patriarchy competition cocreation exchange cooperation society inequality hierarchy domination challenge risk risktaking destabilization futuress</dc:subject>
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</item>
<item rdf:about="https://newrepublic.com/article/161608/inside-long-messy-year-reopening-schools">
    <title>Inside a Long, Messy Year of Reopening Schools | The New Republic</title>
    <dc:date>2021-03-08T22:58:16+00:00</dc:date>
    <link>https://newrepublic.com/article/161608/inside-long-messy-year-reopening-schools</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[Such a gentle takedown of the SF (and elsewhere) loudmouths (often referencing “science” and leaning on their titles) who were demanding schools reopen in January and earlier, confidently proclaiming “It’s safe.”]


“something relatively basic to those familiar with the labor movement: When it comes to workplace safety, avoid taking an employer at their word.”

…

“A year into the pandemic, it helps to understand that school reopening battles have involved different experts carrying different assessments of risk.”

…

““People seem hyperfocused when what we ask for is not directly in sync with state guidance,” said Gonzalez. “But if labor leaders only ever agreed to the minimum safety standards, well, there would be more dead workers on our rolls every year.””

…

“Confusion in school reopening debates has been compounded by leaders in media, government, and even public health mischaracterizing existing research or sometimes conflating science with scientific opinion.”

…

“A new CDC study released in late February on elementary schools in Cobb County, Georgia, suggests those who worry past research may have missed asymptomatic spread have a point.”

…

““Most doctors have never visited an inner-city school or been in a meatpacking plant,” Harrison said. “They probably have never taken much of an occupational history course, they don’t know what unions do, they don’t know about power dynamics in a workplace.”

[See also:
https://twitter.com/rmc031/status/1369026372555972608

“when I report I don't take expert opinion, research abstracts, and government PR at face-value. skepticism is routine and second-nature. but just as important is approaching people with curiosity & respect. all that informed this story on school reopening”]]]></description>
<dc:subject>schools covid-19 coronavirus rachelcohen 2021 pandemic labor unions science health ventilation policy risk riskassessment sanfrancisco chicago teachers teaching cdc medicine safety osha education children government skepticism media journalism</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=9aK4OztueuE">
    <title>Yanis Varoufakis: From an Economics without Capitalism to Markets without Capitalism | DiEM25 - YouTube</title>
    <dc:date>2021-01-27T03:31:48+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=9aK4OztueuE</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“A lecture organised by University of Tübingen economics students, delivered on Monday February 3, 2020, on the theme “From an Economics without Capitalism to Markets without Capitalism”.

Mainstream economic models lack some important features of really-existing capitalism, including money, time and space. Its models offer ideological cover for a capitalist system that has usurped
competitive, free markets. 

The result? Unbearable inequality, climate catastrophe and permanent stagnation. A fork on the road is approaching: It will take us either into deeper stagnation and environmental degradation or to a society with markets but no capitalism. Prof. Yanis Varoufakis talks about the future of our economy and the current state of economics with special regard to pluralism in economics.

Source: https://timms.uni-tuebingen.de/tp/UT_20200203_001_rethinkeco_0001

“Introduction to Pluralism in Economics - From an Economics-without-Capitalism to Markets-without-Capitalism

abstract:An Introduction to Pluralism in Economics Lecture Series in the Winter Term of 2019/20 Debates about economic theory are omnipresent. There is increasing doubt if complex economic relationships can be modelled precisely enough through rationality-based mathematical models. Dynamic equilibrium theory and prognoses have often been deficient to anticipate crises and upheavals in reality. This criticism is mostly brought forward by so called heterodox or pluralist economists, who have gained popularity and momentum in recent years. Even in public discourse, questions about a new economic order have become more present. Nonetheless, the progress made in research and the debates amongst scholars are not taught to undergraduate students of economics. It is often said that new students firstly need to learn the basics before they can participate in controversial discussions. Lectures presenting different schools of thought, the history and emergence of economic thought and heterodox perspectives are mostly postponed to graduate studies - or not taught at all. The lectures series by Rethinking Economics Tübingen wants to change this fact and start teaching a broad understanding of economics. What are the beginnings of the discipline and how did it depart from other social sciences? What can a philosophy of economics contribute to contemporary debates in the field? How many schools of thoughts do exist and what are their theoretical underpinnings? Are economic models the only way to do research for economists? We want to show that studying economics can be much more than integral functions, time series and indifference curves and furthermore give a prospect to what economics courses can be: controversial, interdisciplinary, multi-perspective, diversified and in tune with the latest economic developments. The lecture series will present a broad array of perspectives that - from our point of view - belong in any undergraduate program and aims at proving how divers and pluralistic economics can and should be. The series starts with remains from the previous lecture series in the summer term of 2019 dealing with the topic of capitalism. We managed to win excellent speakers who could not attend in the past semester. They can show with their talks about capitalism how heterodox economics is connected to real-life processes and even the entire economic system. We continue the lecture series by exploring the various perspectives of economics: Starting with qualitative research methods, to a critical analysis of what the blind spots of economics are and ending with an outlook on the future of pluralism in economics. Feminist economics, ecological economics, post-Keynesian economic and others are an integral part of the lecture series.””]]></description>
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<item rdf:about="https://www.davidcayley.com/blog/2020/4/8/questions-about-the-current-pandemic-from-the-point-of-view-of-ivan-illich-1">
    <title>Questions About the Current Pandemic From the Point of View of Ivan Illich — davidcayley.com</title>
    <dc:date>2020-09-14T23:49:33+00:00</dc:date>
    <link>https://www.davidcayley.com/blog/2020/4/8/questions-about-the-current-pandemic-from-the-point-of-view-of-ivan-illich-1</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Illich had a sense, during the last twenty years of his life, of a world immured in “an ontology of systems,” a world immune to grace, alienated from death, and totally convinced of its duty to manage every eventuality – a world, as he once put it, in which “exciting, soul-capturing abstractions have extended themselves over the perception of world and self like plastic pillowcases.”  Such a view does not readily lend itself to policy prescriptions.  Policy is made in the moment according to the exigencies of the moment.  Illich was talking about modes of sensing, of thinking, and of feeling that had crept into people at a much deeper level.  Accordingly, I hope that no one who has read this far thinks that I have been making facile policy proposals rather than trying to describe a fate that all share.  Still my view of the situation is probably clear enough from what I have written.  I think this tunnel we have entered – of physical distancing, flattening the curve etc. – will be very hard to get out of – either we call it off soon and face the possibility that it was all for naught, or we extend it and create harms that may be worse than the casualties we have averted.  This is not to say we should do nothing.  It is a pandemic.  But it would have been better, in my view, to try and keep going and used targeted quarantine for the demonstrably ill and their contacts.  Close baseball stadiums and large hockey arenas, by all means, but keep small businesses open and attempt to space the customers in the same way as the stores that have stayed open are doing.  Would more then die?  Perhaps, but this is far from clear.  And that’s exactly my point: no one knows.  Swedish economist Fredrik Erixon, the director of the European Centre for International Political Economy, made the same point recently in defence of Sweden’s current policy of precaution without shut-down. “The theory of lockdown,” he says, is “untested” – which is true – and, consequently, “It’s not Sweden that’s conducting a mass experiment. It’s everyone else.”   

But, to say it again, my intention here is not to contest policy but to bring to light the practiced certainties that make our current policy seem incontestable.  Let me take a final example.  Recently a Toronto newspaper columnist suggested that the current emergency can be construed as a choice between “saving the economy” or “saving granny.”  In this figure two prime certainties are pitted against one another.  If we take these phantoms as real things rather than as questionable constructions, we can only end up by setting a price on granny’s head.   Better, I want to argue, to try to think and speak in a different way.  Perhaps the impossible choices thrown up by the world of modelling and management are a sign that things are being framed in the wrong way.  Is there a way to move from granny as a “demographic” to a person who can be nursed and comforted and accompanied to the end of her road; from The Economy as the ultimate abstraction to the shop down the street in which someone has invested all they have and which they may now lose.   At present, “the crisis” holds reality hostage, captive in its enclosed and airless system.  It’s very difficult to find a way of speaking in which life is something other and more than a resource which each of us must responsibly manage, conserve, and, finally, save.   But I think it important to take a careful look at what has come into the light in recent weeks: medical science’s ability to “decide on the exception” and then take power; the media’s power to remake what is sensed as reality, while disowning its own agency;  the abdication of politics before Science, even when there is no science; the disabling of practical judgment; the enhanced power of risk awareness; and the emergence of Life as the new sovereign.   Crises change history but not necessarily for the better.  A lot will depend on what the event is understood to have meant. If, in the aftermath, the certainties I have sketched here are not brought into question, then the only possible outcome I can see is that they will fasten themselves all the more securely on our minds and become obvious, invisible, and unquestionable."]]></description>
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<item rdf:about="https://wolfstreet.com/2020/08/19/the-fed-made-sure-the-rich-got-richer-during-the-pandemic-why-thats-bad-for-the-economy/">
    <title>The Rich Got Richer During the Pandemic, Bailed Out by the Fed. How it Happened and Why That’s Bad for the Economy | Wolf Street</title>
    <dc:date>2020-08-20T22:11:01+00:00</dc:date>
    <link>https://wolfstreet.com/2020/08/19/the-fed-made-sure-the-rich-got-richer-during-the-pandemic-why-thats-bad-for-the-economy/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Over 30 million people lost their jobs while the wealth of America’s 600-plus billionaires ballooned by $434 billion, to $3.4 trillion.

By Wolf Richter. This is the transcript of my podcast last Sunday, THE WOLF STREET REPORT. You can listen to it on YouTube, and you can find it on Apple Podcasts, Spotify, Stitcher, Google Podcasts,  iHeart Radio, and others.

The examples are all over the place. The wealth of Amazon’s Jeff Bezos soared by $74 billion so far this year, according to Bloomberg. Mark Zuckerberg’s wealth jumped by $20 billion so far this year. Elon Musk’s wealth soared by around $50 billion. The wealth of Microsoft founder Bill Gates jumped by $8 billion. Rob Walton, Jim Walton, and Alice Walton, of the Walmart family, saw their combined wealth jump by $14 billion. Chairman and CEO of mutual fund company Fidelity Investments, Abby Johnson, who owns nearly a quarter of the company, saw her wealth soar by $11 billion. The wealth of Google founders Larry Page and Sergey Brin soared by $7 billion a piece, and Oracle founder Larry Ellison’s by $5 billion.

These are the wealth gains just this year.

Between mid-March and mid-May, during the lockdowns, the wealth of America’s 600-plus billionaires ballooned by $434 billion, according to a report by Americans for Tax Fairness,  pushing the wealth of those 600 Americans to a combined $3.4 trillion.

And there is another layer of people who are not billionaires, but have a wealth of $50 million or $200 million, or $600 million, and they saw their enormous wealth balloon too during the pandemic. And there are millions of people of lesser wealth that also rode on their coattails up the boom of the financial markets.

The richest 10% of American households own 84% of the value of stocks owned by all households, according to Federal Reserve data. The remaining 90% of the households own 16% of the value of stocks. And the bottom half own nearly none.

And that boom in the stock market, the bond market, and other financial markets since mid-March happened because the Fed threw about $3 trillion at them in a short time, with the specific purpose of raising asset prices and making those folks whole so that they don’t have any skin in this pandemic.

Fed Chair Jerome Powell was asked directly at the FOMC press conference on July 29 about the Fed’s monetary policies’ effect on wealth inequality.

The funny thing is, Powell denied that the Fed’s monetary policies were responsible for this wholesale bailout of the wealthiest Americans causing an explosion of wealth inequality, but admitted out of the other side of his mouth, that the Fed’s monetary policies have caused asset prices to surge, and that was part of the goal of those purchases.

When Powell admitted that the Fed’s nearly $3 trillion in asset purchases caused asset prices to increase, he said the goal was to “restore functioning markets,” which means markets where prices are rising, and markets where price discovery is not allowed to happen, and markets were investors are spared any losses.

What he admitted was, as he put it: “We understand, accept, and are fine with the fact that those asset purchases are also fostering a more accommodative stance of monetary policy,” in other words, that they inflate asset prices as well as “support macroeconomic outcomes.” “So it’s doing both,” he said, “and we’ve understood that for some time.”

He said that inequality is “a serious economic problem for the United States.” And I agree with him on that. Then he pointed his finger at some of the other guilty parties in that wealth and income inequality, including and specifically “globalization.” And I agree with him on that too.

He said that wealth inequality has, and I quote, “underlying causes that are not related to monetary policy and to our response to the pandemic.” That’s what he said. And with sort of a straight face too.

The federal government sent out stimulus checks to nearly everyone, and it sent out extra unemployment benefits of $600 a week, and for the first time ever, it provided unemployment insurance for gig workers. Hundreds of billions of dollars went to these people, and this money was highly welcome.

And then what did these people do with this money? Of course, they spent it. That was the purpose. And they spent it at Amazon, and they spent it at Walmart, and they bought computer equipment with it to get online from home, and they spent it on groceries. And they paid rent and made mortgage payments. And this money was recycled and ended up in the pockets of the rich, from Bezos to landlords.

Take the purchases at grocery stores. They boomed during the pandemic. Last week, Albertsons Companies, which owns Albertsons, Safeway, and a number of other supermarket chains, reported a 53% increase in revenues in the quarter ended June 30.

In prior updates, the company had pointed at the surge in grocery sales. And the enthusiasm in the stock market, driven by the Fed’s $3 trillion in asset purchases, and the surge in sales, allowed the company to pull off its IPO in June, after having had to scuttle it several times in prior years.

The big beneficiaries of this IPO were the wealthy – namely folks at the consortium of private equity firms, led by Cerberus Capital Management, that own the company, and the investors in those funds. The company now has a market value of $7 billion. The pandemic was one of the best things that ever happened to Cerberus and the members of its consortium.

And the stimulus and unemployment money spent at these stores, and at Walmart, and at Amazon, and elsewhere, just drove up the wealth of the wealthiest, after if left the hands of the little people.

In addition, there is the effect that people with high incomes were mostly able to hang on to their jobs, and were working from home, while many people in the lower-paid service jobs lost their work.

The poor lost their work and got poorer, the rich got richer and the high-income earners kept their jobs, and their wealth was bailed out by the Fed.

Inequality is a huge problem for an economy. The wealthy are already spending all the money they spend. The 600-plus American billionaires would have continued to spend roughly the same even if markets were allowed to go their way without the $3-trillion bailout from the Fed.

If the Fed had allowed asset prices to find their natural bottom, wherever that may have been, and they were already on their way in March, and say, across the board, these American billionaires would have lost half of their wealth, then wealth inequality would have been cut in half.

But what happened instead is this: the guy with a low-paying job, who lost the job, got the stimulus money and unemployment benefits, and then he handed this money over to the rich. This money didn’t stay with him. It flowed to the asset holders, to capital.

That’s how the money flows. And it helped produce the corporate results that helped drive up asset prices. Bezos was the biggest beneficiary of them all.

This inequality is a huge handicap for the economy going forward. An economy based on ballooning inequality cannot perform well. Inequality will get in the way of the recovery and has a negative impact on future economic growth.

This type of rampant wealth inequality, where the richest asset holders get bailed out the most, can and does contribute to social resentment over those systematic inequalities. But this social resentment rarely looks at the real causes of that inequality – a system that includes the Fed at its core.

The Fed is depicted as savior and hero. And most Americans know nearly nothing about the Fed, other than that it exists in some mysterious form.

This system has become socialism for the rich, socializing the losses to the rest of the people, and concentrating the gains – huge gains even during the pandemic – with a relatively small number of people. This is not the way to have a thriving economy. This is a way to run an economy into the ground.

What needs to happen is a return to an environment where the rich can lose the most because they have the most at stake – and when there is a pandemic or a financial panic that strikes the economy, the rich will lose the most. They’ll still have plenty left over afterwards. And it needs to be allowed to happen without bailouts and market support. Anything else is socialism for the rich, and it’s causing a lot of dysfunction in this economy."]]></description>
<dc:subject>wolfrichter 2020 covid-19 coronavirus inequality economics bailouts elonmusk jeffbezos weatlh federalreserve us policy socialismfortherich jeromepowell markets risk</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=LVTDahs2gFQ">
    <title>Cornel West, Phillip Agnew, Michael Brooks, Esha Krishnaswamy | Class Warfare | Harvard - YouTube</title>
    <dc:date>2020-07-21T08:02:03+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=LVTDahs2gFQ</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[via: https://twitter.com/gerikhere/status/1285443318344749058
"As a Christian Leftist I remember when I realized that my socialist values could coexist with my faith. But I feared that my faith would separate me from the left movement. Michael Brooks made me feel like I had a place. Rest in power brother @_michaelbrooks"
https://twitter.com/gerikhere/status/1285443485311664128

via: https://twitter.com/Syndicalist_Mia/status/1285460588727095297
"God Michael Brooks was such a fucking treasure. Cannot believe his brain is put to rest. There was so much more he wanted to do and say."]

“In 1912, Harvard armed its students to break a strike, using the motto “Defend Your Class.” On January 28, 2020, prominent progressives will gather at Harvard to discuss the past, present, and future of class struggle, and to envision the leftist movement that will arise from it. The 2020 primary is shaping up to be a referendum on the Democratic party, an ideological battle between the traditional, Biden-led wing of status quo politics and an emerging faction led by calls for the political revolution of Bernie Sanders. But the primary, like the 2020 election at large, is only the beginning.

The “Battle for the Soul of the Democratic Party,” features Dr. Cornel West (philosopher, author, Harvard professor), Michael Brooks (The Michael Brooks Show), Phillip Agnew (activist, Bernie 2020 national surrogate), and Esha Krishnaswamy (activist and host of historic.ly).”]]></description>
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<item rdf:about="https://www.dissentmagazine.org/article/deep-problems">
    <title>Deep Problems | Dissent Magazine</title>
    <dc:date>2020-07-13T17:20:51+00:00</dc:date>
    <link>https://www.dissentmagazine.org/article/deep-problems</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“The center may lack imagination and moral vision, but it has one weighty advantage: we all live in the world it built.”

…


[https://twitter.com/DissentMag/status/1282705453605163013


"The COVID-19 crisis, like other recent and ongoing crises, makes visible what had tended to be invisible, or at least easily ignored.

1. The American working class now substantially populates the provisioning economy. This includes the workers who sustain Amazon’s invisible supply lines. The middle-class isolate who imagines being autonomous in a detached home depends on this sorting, carting, and toting labor.

2. American labor is also the labor of caregiving, from hospitals to nursing homes and beyond. Caregiving and provisioning are the bloodstream of the economy and, more broadly, the society. Essential as they are, these workers remain relatively powerless.

3. The U.S. strategy for the crisis has been to draft the working classes to the epidemiological front lines, producing high levels of exposure, illness, and death for people who take the subway or bus to work, interact with lots of customers, or provide basic healthcare.

4. Economic power means, among other things, the power to withdraw and stay inside, or to get to the country or the shore. The billionaire prepper who buys land in New Zealand now seems only the emblematic extreme of a much broader pattern of stratified survival strategies.

5. The U.S. government is committed to doing whatever it can to support the wealth of the investing classes, who range from hedge-funders to tens of millions of workers with retirement funds, but does not include the majority of the country with substantially no investments."]]]></description>
<dc:subject>jedidiahpurdy covid-19 coronavirus 2020 us inequality labor work care caring economics society centrism policy middleclass illness health healthcare risk</dc:subject>
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<item rdf:about="https://www.facebook.com/BDSNationalCommittee/videos/340625050298498/">
    <title>Boycott, Divestment and Sanctions (BDS) Movement - Global Uprising: Black and Indigenous Resistance Against Racism and Settler Colonialism | Facebook</title>
    <dc:date>2020-07-12T04:47:02+00:00</dc:date>
    <link>https://www.facebook.com/BDSNationalCommittee/videos/340625050298498/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Professional football player and activist Michael Bennett, food advocate and activist Pele Bennett, Black Kānaka Maoli scholar and artist Joy Lehuanani Enomoto and scholar and The Red Nation co-founder Nick Estes discuss struggles against racism and settler colonialism from Hawaii to Samoa, First Nations, Black America and Palestine. Moderated by Palestinian scholar and human rights attorney Noura Erakat.

*Joy Enomoto clarifies that it was not a statue dedicated to Senator Inouye, rather he was the first non-Israeli to have an Israeli military site named for him."]]></description>
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<item rdf:about="https://strelka.com/en/videos/event/2014/09/12/beatriz-colomina-towards-a-radical-pedagogy">
    <title>Strelka Institute - Beatriz Colomina: Towards a Radical Pedagogy</title>
    <dc:date>2020-04-13T07:31:54+00:00</dc:date>
    <link>https://strelka.com/en/videos/event/2014/09/12/beatriz-colomina-towards-a-radical-pedagogy</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[direct link to video: https://vimeo.com/109790299 ]

“Beatriz Colomina architectural historian tells about the influence of radical pedagogical experiments on post-war architecture 

Among the many factors that influence the architecture formed the second half of the twentieth century, we should not ignore the role of teaching. Pedagogical experiments were innovative for the time, violated the formalities, instead of amplifying and distributing them. That period is characterized by collective disobedience to the bureaucracy and capital, cold and Vietnam wars. American environment grew out of the consumption of plastic and mass-produced objects. Sci-fi novels are reflected in the achievements of the brave new world of computer technology, gadgets and spaceships. Architecture could not stay away from such changes. She tried to assert his claim to the new territory. Do something similar happen today?

Beatriz Colomina - architectural historian, the Founding Director of Media and Modernity Program at Princeton. Most of Beatriz works are dedicated to architecture and modern institutions of representation, in particular the print media, photography, advertising, cinema and television. Her best-known works are: Privacy and Publicity:Modern Architecture as Mass Media (International Award of the American Institute of Architects 1995), Sexuality and Space (International Book Award 1993). Beatriz has lectured around the world, including the Museum of Modern Art in New York, the Architectural Institute of Japan in Tokyo, Center for Contemporary Art and Architecture in Stockholm.

After the lecture there will be a discussion «New architectural education».

Participants:

Beatriz Colomina - architectural historian, the Founding Director of Media and Modernity Program at Princeton

Nikita Tokarev - architect, director at The Moscow School of Architecture (MARCH)

Brendan McGetrick -  writer, lecturer at Strelka Institute, co-curator Fair Enough in the Russian pavilion at the Venice Architecture Biennale

Moderator:

Anna Poznyak -  Strelka Institute alumni, analyst at the Program Committee of the Moscow Urban Forum”]]></description>
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<item rdf:about="https://eand.co/why-america-is-the-worlds-first-poor-rich-country-17f5a80e444a">
    <title>Why America is the World’s First Poor Rich Country - Eudaimonia and Co</title>
    <dc:date>2020-03-20T21:37:42+00:00</dc:date>
    <link>https://eand.co/why-america-is-the-worlds-first-poor-rich-country-17f5a80e444a</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“Consider the following statistics. The average American can’t scrape together $500 for an emergency. A third of Americans can’t afford food, shelter, and healthcare. Healthcare for a family now costs $28k — about half of median income, which is $60k.

By themselves, of course, statistics say little. But together these facts speak volumes. The story they are beginning to tell is this.

America, it seems, is becoming something like the world’s first poor rich country. And that is the elephant in the room we aren’t quite grasping. After all, authoritarianism and extremism don’t arise in prosperous societies — but in troubled ones, which are growing impoverished, like America is today. What do I mean by all that?

Let’s begin with what I don’t mean. I don’t mean absolute poverty. Americans are not living on a few dollars a day, by and large, like people in, for example, Somalia or Bangladesh. America’s median income is still that of a rich country, around $50k, depending on how it’s counted. Nor do I really mean relative poverty — people living below median income. While that’s a growing problem in America, because the middle class is imploding, that is not really the true problem these numbers hint at, either.

America appears to be pioneering a new kind of poverty altogether. One for which we do not yet have a name. It is something like living at the knife’s edge, constantly being on the brink of ruin, one small step away from catastrophe and disaster, ever at the risk of falling through the cracks. It has two components — massive inflation for the basics of life, coupled with crushing, asymmetrical risk. I’ll come to what those mean shortly.

The average American has a relatively high income, that of a person in a nominally rich country. Only his income does not go very far. Most of it is eaten up by attempting to afford the basics of life. We’ve already seen how steep healthcare costs are. But then there is education. There is transport. There is interest and rent. There is media and communications. There is childcare and elderly care. All these things reduce the average American to constantly living right at the edge of ruin — one paycheck away from penury, one emergency away from losing it all.

But this isn’t true for America’s peers. In Europe, Canada, and even Australia, society invests in all these things — and the costs of basic necessities societies don’t provide are regulated. For example, I pay $50 dollars for broadband and TV in London — but $200 for the same thing in New York — yet in London, I get vastly more and better media for my money (even including, yes, American junk like Ancient Aliens). That’s regulation at work. And when basic goods like healthcare or elderly care or education are provided and managed at a social scale, that is when they are cheapest, and often of the best quality, too. Hence, healthcare costs far less in London, Paris, or Geneva — and life expectancy is longer, too.

So if you are earning $50k in America, it is a very different thing than earning $50k in France, Germany, or Sweden — in America, you must pay steeply for the basics of life, for basic necessities. Thus, incomes stretch much further in other countries, which enjoy a vastly higher quality of life, even though people there earn roughly the same amount, because they pay vastly less for basic necessities. Americans are rich, but only nominally — their money doesn’t buy nearly as much as their peers does, where it matters and counts most, for the basics of life.

What happens when societies don’t understand all the above? Well, a strange thing has happened to the American economy. While it’s true that things like TVs and Playstations have gotten cheaper, the costs of the basics of life have skyrocketed. All the things that really elevate people’s quality of life — healthcare, finance, education, transport, housing, and so on — have come to consume such a large share of the average household’s income that they have little left to save, invest, or spend on anything else. And what’s worse, while the basics of life have seen massive inflation, wages and incomes (not to mention savings and benefits and safety nets and opportunities) for most have stagnated. The result is an economy — and a society — that’s collapsing.

Yet all that is the straightforward effect of giving, for example, hedge funds control over drugs, or speculators control over housing, healthcare, and education — they will of course maximize profits, whereas investing in these things socially, or at least regulating them, minimizes real costs, and maximizes accessibility, affordability, and quality.

So the average American, who is left high and dry, must borrow, borrow, borrow, just to maintain a decent quality of life — because handing capitalism control of the basics of life has caused massive, skyrocketing inflation in necessities, while flatlining his income. Healthcare didn’t used to cost half of median income even a decade ago, after all — but now it does. So what happens when, in a decade or two, healthcare costs all of median income? How can an economy — let alone a society — function that way?

Well, what happens if the average American steps over the line? Misses a mortgage payment, gets ill and is unable to pay a few bills on time, can’t pay the costs of healthcare? Then they are punished severely and mercilessly. Their “credit rating” (note how banks and hedge funds don’t have them) is ruined. They can easily find themselves out on the street, without finance, without a second chance, without access to any kind of redress or support . And then they are rejected, shunned, and ostracized. They might not have an address anymore — so who will hire them? They are no longer a part of society — they have fallen through the cracks, and finding one’s way back is often next to impossible. Asymmetrical risk — corporations and lobbies and banks bear no risk at all, precisely because the average American bears them all now.

So Americans aren’t just absolutely or relatively poor, but poor in a new way entirely. First, the basics of life exploded in price, to the point that they are now unaffordable for many, maybe most, households. Second, Americans bear the risks of paying those unaffordable costs to an extreme degree, bearing the risks that institutions should, and so those risks are now ruinously high. A bank or hedge fund or corporation might go bankrupt, and liquidate its assets, and its owners stay rich — but if an American’s credit rating is ruined, loses his job, cannot pay his bills, or even if he declares bankruptcy, he falls through the cracks, hounded, embattled, institutionally black-marked. He finds himself outside society, with little way to get back in. Little wonder then that Americans work so much harder than anywhere else — they are always one step away from losing it all, from genuine ruin, but their peers in truly rich countries aren’t.

Marx probably would have called this immiseration. Neo-Marxist theorists call it precarity. And while there’s truth in both those ideas and perspectives, I think they miss three vital points.

We don’t see America as a poor country, but we should begin to. Americans live fairly abysmal lives — short, lonely, unhappy, full of work and stress and despair, compared to their peers. That is because they cannot afford better ones — predatory capitalism coupled with total economic mismanagement of social investments has made the basics of life ruinously unaffordable. In this way, it’s effectively a poor country — yes, there’s a tiny number of ultra-rich, but they are outliers now, off the map of the normal. Because it’s not just any kind of poverty, yesterday’s poverty, or even poverty as we are used to thinking about it.

America is pioneering a new kind of poverty. The kind of poverty that’s developed in America isn’t just bizarre and gruesome — it’s novel and unseen. It isn’t something that we understand well, economists, intellectuals, thinkers, because we have no good framework to think about it. It’s not absolute poverty like Somalia, and it’s not just relative poverty, like in gilded banana republics. It’s a uniquely American creation. It’s extreme capitalism meets Social Darwinism by way of rugged self-reliance crossed with puritanical cruelty.

The kind of poverty America’s pioneering today isn’t absolute, or even relative , but something more like perfectly tuned poverty, strategic poverty, basic poverty— nominally well-off people whose money doesn’t go far enough to make them actually live well, constantly living at the edge of ruin, and thus forced to choke down their bitter anger and serve the very systems which oppress and subjugate with more and more indignity and fear and servility by the year.

America’s still an innovator today. Unfortunately, what it’s innovating now is a new kind of poverty. Yet poverty is poverty. What happens in societies where poverty is growing? Authoritarianism rises, as people lose faith in democracy, which can’t seem to offer them working social contracts. Authoritarian soon enough becomes fascism — “this country, this land, its harvest — it is only for the true volk!”, the cry goes up, when there is not enough to go around. And the rest of the dark and grim story of the fall into the abyss you should know well enough by now. It ends in words we do not say.

Still, history, laughing, has told this tale to us many times. And it is telling it to tomorrow, again, in the tale of American collapse.”]]></description>
<dc:subject>unairhaque 2018 poverty us economics inequality infrastructure europe australia canada policy precarity healthcare finance education highered highereducation transit transportation hosuing savings hedgefunds drugs qualityoflife inflation income risk socialdarwinism politics</dc:subject>
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<item rdf:about="https://www.theatlantic.com/family/archive/2020/01/friendship-crucial-adolescent-brain/605638/">
    <title>Friendship Is Crucial to the Adolescent Brain - The Atlantic</title>
    <dc:date>2020-01-30T06:53:05+00:00</dc:date>
    <link>https://www.theatlantic.com/family/archive/2020/01/friendship-crucial-adolescent-brain/605638/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“The intensity of feelings generated by friendship in childhood and adolescence is by design.”]]></description>
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<item rdf:about="https://jacobinmag.com/2018/12/hygge-holidays-design-denmark-social-democracy-solidarity">
    <title>You Don’t Want Hygge. You Want Social Democracy.</title>
    <dc:date>2018-12-29T20:26:19+00:00</dc:date>
    <link>https://jacobinmag.com/2018/12/hygge-holidays-design-denmark-social-democracy-solidarity</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["It’s the holidays, and you long to be cozy.

You want to curl up in a plush armchair next to a crackling fire. You want the softest of blankets and wooliest of sweaters. You want to devour grandma’s pecan fudge, get tipsy on eggnog with your cousins, and watch Miracle on 34th Street — mom’s favorite — for the thirty-fourth time. Or maybe neither Christmas nor family gatherings are your thing, but you like the idea of sipping hot toddies and playing board games with a few close friends while outside the snow falls and the lights twinkle.

But you can’t have it, because you couldn’t spring for a plane ticket. Or relatives are in town, but times are tight, and it seemed irresponsible to pass up the Christmas overtime pay. Maybe everything circumstantially fell into place, but you can’t relax. You’re eyeing your inbox, anxious about the work that’s not getting done. You’re last-minute shopping, pinching pennies, thinking Scrooge had some fair points. Or you’re hiding in your childhood bedroom, binge-watching television and scrolling social media, because a rare break from the pressures of daily life feels more like an occasion to zone out than to celebrate and be merry.

Either way, you feel terrible, because you know that someone somewhere is literally roasting chestnuts on an open fire, and you’re missing out.

The Danes have a word for the thing you desperately want but can’t seem to manifest: hygge.

The word isn’t easy to translate. It comes from a Norwegian word that means “wellbeing,” but the contemporary Danish definition is more expansive than that.

In The Little Book of Hygge: Danish Secrets to Happy Living, author Meik Wiking writes, “Hygge is about an atmosphere and an experience, rather than about things. It’s about being with the people we love. A feeling of home. A feeling that we are safe, that we are shielded from the world and allowed to let our guard down.”

You can have hygge any time, but Danes strongly associate it with Christmas, the most hyggelig time of the year. When asked what things they associate most with hygge, Danes answered, in order of importance: hot drinks, candles, fireplaces, Christmas, board games, music, holiday, sweets and cake, cooking, and books. Seven out of ten Danes say hygge is best experienced at home, and they even have a word for it — hjemmehygge, or home hygge.

But Wiking stresses that while hygge has strong aesthetic properties, it’s more than the sum of its parts. You don’t just see it, you feel it.

“Hygge is an indication that you trust the ones you are with and where you are,” he writes, “that you have expanded your comfort zone to include other people and you feel you can be completely yourself around other people.” The opposite of hygge is alienation.

It’s no coincidence that this concept is both native to and universally understood in the same country that consistently dominates the World Happiness Report and other annual surveys of general contentment. On rare occasions when Denmark is surpassed by another country, that country is always a Scandinavian neighbor.

What makes people in these countries happier than the rest of us is actually really simple. Danes and their neighbors have greater access to the building blocks of happiness: time, company, and security.

Scandinavians don’t have these things just because they value them more, or for cultural reasons that are congenital, irreplicable, and beyond our reach. People all over the world value time, company, and security. What Scandinavians do have is a political-economic arrangement that better facilitates the regular expression of those values. That arrangement is social democracy.

The Politics of Hygge

Denmark is not a socialist country, though like its neighbor Sweden, it did come close to collectivizing industry in the 1970s. That effort was driven by “unions, popular movements, and left parties,” write Andreas Møller Mulvad and Rune Møller Stahl in Jacobin. “It was these mass forces — not benevolent elites, carefully weighing the alternatives before deciding on an enlightened mix of capitalism and socialism — who were the architects and impetus behind the Nordic model. They are the ones responsible for making the Nordic countries among the happiest and most democratic in the world.”

A strong capitalist offensive stopped this Scandinavian coalition from realizing the transition to socialism, and the legacy of their efforts is a delicate compromise. The private sector persists, but taxes are both progressive and high across the board. The country spends 55 percent of its total GDP publicly, making it the third-highest government spender per capita in the world. Meanwhile, the power of employers is partially checked by strong unions, to which two-thirds of Danes belong.

This redistributive arrangement significantly reduces the class stratification that comes from capitalism. As a result, Denmark has one of the highest degrees of economic equality in the world.

All of that public spending goes to funding a strong welfare state. Everybody pays in, and everybody reaps the rewards. This egalitarian, humane, and solidaristic model allows the values associated with hygge to flourish. It also gives people more opportunities to act on them.

In Denmark, health care is free at the point of service. Same goes for education, all the way through college and even grad school. Twenty percent of the Danish housing stock is social housing, regulated and financially supported by the state but owned in common by tenants, and organized in the “tradition of tenants’ participation and self-governance.” Denmark offers year-long paid parental leave, and guarantees universal child care for all children beginning the moment that leave ends, when the child is one year old.

Similarly, due in large part to the past and and present strength of unions, Denmark has worker-friendly labor laws and standards which make for a more harmonious work-life balance. Danes get five weeks’ paid vacation, plus an additional nine public holidays. Unlike the United States, Denmark has a national paid sick-leave policy. Denmark also has generous unemployment benefits and a wage subsidy program for people who want to work but, for reasons outside their control, need more flexible arrangements.

The normal work week in Denmark is set at thirty-seven hours, and people tend to stick to it. Only 2 percent of Danes report working very long hours. In a survey of OECD countries Denmark ranked fourth for people spending the most time devoted to leisure and personal care. (The US ranked thirtieth.)

All of this has a profound effect on individuals’ ability to experience pleasure, trust, comfort, intimacy, peace of mind — and of course, the composite of these things, hygge.

For one thing, there are only so many hours in a day. And there are some activities that make us happy, and some that make us unhappy.

The Princeton Affect and Time Survey found that the activities that make us happiest include playing with children, listening to music, being outdoors, going to parties, exercising, hanging out with friends, and spending time with pets. (These are also the activities that Danes associate with hygge.) The ones that make us least happy include paid work, domestic work, home maintenance and repairs, running errands, personal medical care, and taking care of financial responsibilities.

Everyone has to do activities in the unhappy category in order to keep their affairs in order. But it makes sense that if you take some of those responsibilities off people’s plate and design the economy to give them more time to do activities in the happy category, they will be more content and lead more enriching lives.

Many working-class Americans don’t have much time for activities in the happy category, because they work multiple jobs or long hours and also have to keep a household in order without much assistance. Many more are afraid that if they take time away from their stressful responsibilities, they will overlook something important and fall behind, and there will be no social safety net to catch them — a pervasive anxiety that creeps up the class hierarchy. This breeds alienation, not intimacy.

Additionally, working people in highly capitalist countries, where economic life is characterized by cutthroat competition and the punishment for losing the competition is destitution, tend to develop hostile relationships to one another, which is not very hyggelig.

The social-democratic model is predicated instead on solidarity: my neighbor and I both pay taxes so that we can both have a high standard of living. We care for each other on the promise that we will each be cared for. By working together instead of against each other, we both get what we need. Universal social programs like those that make up the Scandinavian welfare states are thus engines of solidarity, impressing upon people that their neighbor is not an opponent or an obstacle, but a partner in building and maintaining society.

By pitting people against each other, neoliberal capitalism promotes suspicion and animosity. This frequently maps onto social divisions and manifests as racism, sexism, xenophobia, and so on. But it also just makes people guarded and antisocial in general. People who live in social democracies are far from invulnerable to prejudice or misanthropy, but the social compact remains more likely to promote kindness, trust, and goodwill among people than neoliberal capitalism — and indeed the Danes are some of the most trusting people in the world, of friends and strangers alike.

One of these political-economic arrangements strengthens people’s connection to the fundamentals of happiness, and of hygge — time, company, and security — while the other severs it. The abundance or scarcity of these fundamentals forms the material basis of collective social life.

The Ambiance Agenda

Hygge is not just a cultural eccentricity. It’s the fruit of politics, and the task of cultivating it is a political one. Americans struggle to understand this.

A flurry of hygge-centric books and blogs and trend pieces swept the United States a couple of years ago. But even as we pined for coziness, we struggled to conceive of it as anything more than an aspirational aesthetic.

One book on hyggelig design, written by two Americans, contained a series of interviews with American trendsetters. When asked how she created hygge at home, one responded, “Texture and color are, of course, key. I like the balance of sheepskins, velvet, and wood.” When asked what hygge meant to her, another answered with a laundry list of interior design motifs: record players, reclaimed wood, Edison bulbs, an old typewriter, kilim pillows.

The book nods to hygge being an ineffable feeling. But it doesn’t even gesture at the social conditions required for producing that feeling.

The fact that hygge became an American trend, even in bastardized form, was a sign that we perceived something lacking in our culture and longed for an alternative. But even when we acknowledged the intangible properties of hygge, we still assumed it could be obtained with individual consumer spending. It rarely occurred to us that the answer was collective social spending.

Scandinavians, however, know that hygge is not an individual lifestyle to be purchased, but a collective social phenomenon rooted in a political reality. Underlying the ambiance is an agenda. In his book, Wiking states it plainly:

<blockquote>There is wide support for the welfare state. The support stems from an awareness of the fact that the welfare model turns our collective wealth into wellbeing. We are not paying taxes, we are investing in our society. We are purchasing quality of life. The key to understanding the high levels of well-being in Denmark is the welfare model’s ability to reduce risk, uncertainty, and anxiety among its citizens and to prevent extreme unhappiness.</blockquote>

Another book called The Hygge Life, written by two Scandinavian authors, says much the same thing:

<blockquote>In Scandinavia, the government takes care of many of life’s essential services, such as childcare, education, and health care. The principles of hygge emerged throughout the region in part because its residents do not have to shoulder the burden of responsibility for many of life’s expensive necessities — or bear the insecurity, uncertainty, and anxiety that accompany that burden.</blockquote>

Social democracy can’t solve all of our problems. One big problem it can’t solve is its own fragility.

If capitalists still exist, they will still exploit workers and accumulate wealth, and they will use that wealth to build political power, which they will wield to undermine social democracy itself. This is happening in the Scandinavian social democracies now as neoliberal governments, including some social-democratic parties, privatize public goods and unravel the twentieth-century compromise. The introduction of even mild austerity measures has doubled the number of Danish people living in poverty since 2002 (though it’s still less than one-third of the United States’s poverty rate).

Nor can social democracy absolutely guarantee hygge. It can’t ensure that the snow will fall gently on Christmas Eve, nor that our holiday gathering will be cozy and convivial. As Corey Robin wrote in Jacobin, the right political-economic system can at best promise to “convert hysterical misery into ordinary unhappiness.” The rest is up to us. We have to trim our own tree, and love our own neighbors.

But social democracy — and actual socialism, for that matter — can make time, company, and security easier to obtain. That’s no small feat.

In that way, it can lay the material foundations for a more hyggelig society, one where people are happier and more at ease, and where the reigning principle is not alienation but solidarity."]]></description>
<dc:subject>hygge meaganday 2018 denmark socialdemocracy socialism socialsafetynet politics policy happiness comfort us coreyrobin scandinavia solidarity wellbeing responsibility uncertainty anxiety neoliberalism capitalism risk civics qualityoflife pleasure multispecies family trust intimacy peaceofmind leisure work labor health healthcare unions time slow fragility taxes inequality company security well-being</dc:subject>
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    <title>Opinion | The Misguided Priorities of Our Educational System - The New York Times</title>
    <dc:date>2018-12-27T03:13:17+00:00</dc:date>
    <link>https://www.nytimes.com/2018/12/10/opinion/college-vocational-education-students.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Consider two high school seniors — one who exhibits strong academic talent and one who does not. For one, December marks the homestretch of a yearslong effort, intensively supported by his school, to prepare the perfect college application. For the other, December is just another month on the path to, well, whatever might come after graduation. The former will likely proceed steadily toward a bachelor’s degree; the latter is unlikely to finish college if he enrolls at all. To whom does our education system owe what?

That second student, to be clear, has done nothing wrong. He probably clawed his way through his town’s standard college-oriented curriculum, though it neither targeted his interests and abilities nor prepared him for work force success. Looking ahead, he faces a labor market in which he may need to work harder than his college-bound counterpart for lower pay, with fewer options and slower advancement. Yet we celebrate the first student and lavish taxpayer funds on his education. To the second student, we offer little beyond a sympathetic “Sorry.” Our education system has become one of our nation’s most regressive institutions.

After high school graduation, the first student can access more than $10,000 annually in public funds to support his college experience. Federal funding for higher education has grown by 133 percent in the past 30 years; combined with tax breaks, loan subsidies and state-level funding, the annual total exceeds $150 billion. That funding will cover not only genuine instructional costs, but also state-of-the-art gyms, psychiatric and career counseling services, and whatever social programming the student-life bureaucracy can conceive. At Ohio State, students living off campus get free fire alarms.

The second graduate likely gets nothing. Annual federal funding for a non-college, vocational pathway, at both the high school and postsecondary levels, totals $1 billion. Certainly, he will need to buy his own fire alarm.

One explanation for this bizarre state of affairs, in which society invests heavily in those headed for economic success while ignoring those falling behind, is the widespread belief that everyone can be a college graduate. If that were true, the shove toward the college pipeline might make sense.

But most young Americans do not achieve even a community-college degree. Federal data show that fewer than one in five students smoothly navigate the high school to college to career pathway. More students fail to complete high school on time, more fail to move on from high school to college, and more drop out of college. Forty years of reform, accompanied by a doubling of per pupil spending, has failed to improve this picture. Standardized test scores haven’t budged. SAT scores have declined. More students enroll in college, but the share of 25-year-olds with a bachelor’s degree did not increase from 1995 to 2015, and it stands barely above the 1975 level.

A second explanation is the widespread belief that a college diploma is a necessary and sufficient “ticket to the middle class.” If that were true, even a small chance at escaping the supposedly sad fate of inadequate education is better than ever admitting defeat.

But while the median college graduate earns more than the median high school graduate, those workers are not the same person — indeed, they are likely people with very different academic prospects. Look instead at the wage distributions for more comparable samples: those with earnings toward the high end for workers with only high school degrees and those at the low end among college graduates. The federal Bureau of Labor Statistics reports that high school grads with above-average earnings (50th to 90th percentile) earn $34,000 to $70,000 annually. College grads with below-average earnings (10th to 50th percentile) earn $28,000 to $58,000.

Pushing people from the former category to attend college and land in the latter category does them few favors. And remember, that assumes they graduate; people in their position typically will not. Remember also, those are the outcomes before we attempt to create an attractive non-college pathway that they might prefer and that might equip them for success.

What might such a pathway look like? For the roughly $100,000 that the public spends to carry many students through high school and college today, we could offer instead two years of traditional high school, a third year that splits time between a sophisticated vocational program and a subsidized internship, two more years split between subsidized work and employer-sponsored training, and a savings account with $25,000, perhaps for future training. Any American could have, at age 20, three years of work experience, an industry credential and earnings in the bank.

To reverse the system’s regressive nature, we should shift our college subsidies toward funding this new pathway. The burden of financing a college education remains manageable for those who actually graduate and use their degrees. They will still be the economy’s winners, even while paying off loans. That some young Americans assume unaffordable debts is not an argument for yet more spending on college, but rather a reminder that its value proposition can prove to be a poor one.

For student borrowers unlikely to graduate, the current subsidies succeed mainly in luring them toward a substantial investment of time and money that is both high-risk and low-return. If a good alternative existed, they would be well served to take it. Certainly, the choice should remain theirs. But to decide wisely whether college is worth the cost, they need to actually face the cost.

People often applaud vocational education in theory, provided it is “for someone else’s kids.” Those kids are most kids, and a false promise of college success does more harm than good. We owe them our focus and the best pathway that we can construct — one that carries them as close as possible to the destination their college-bound peers will reach, and sometimes beyond."]]></description>
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<item rdf:about="https://www.theatlantic.com/science/archive/2018/11/californias-disaster-is-of-our-own-making/576241/">
    <title>Could California's Camp Fire Have Been Avoided? - The Atlantic</title>
    <dc:date>2018-11-21T05:48:41+00:00</dc:date>
    <link>https://www.theatlantic.com/science/archive/2018/11/californias-disaster-is-of-our-own-making/576241/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[originally here: https://tinyletter.com/vruba/letters/6-90-sauce ]

"Disasters are never natural in the ordinary sense because they always could have been avoided or mitigated by human choices. In this way of thinking, everything that we call a disaster started as a hazard, and hazards themselves are only risks, not harms. If and how hazards become disasters is shaped by governmental, infrastructural, and economic choices, conscious or unconscious."

…


"Disasters are never natural in the ordinary sense because they always could have been avoided or mitigated by human choices. In this way of thinking, everything that we call a disaster started as a hazard, and hazards themselves are only risks, not harms. If and how hazards become disasters is shaped by governmental, infrastructural, and economic choices, conscious or unconscious.

If this sounds like I’m saying we should blame the government for disasters, like medieval peasants who believe that a flood means the king has lost the mandate of heaven and must lack virtue, I’m not. Nor am I saying that the government (or the economic system, or whatever) is strictly to blame for every bad thing. I’m saying that if we set up an institution to control floods, and rightly give it credit when it does well, it’s equally to blame when it does poorly. This isn’t subtle; it’s what we mean by responsibility. And there are historians now who read the old idea of the mandate of heaven and “moral meteorology” not only as a farmers’ superstition but also as an oblique way to say things like: The king didn’t use the massive hydrological infrastructure at his disposal to mitigate the effects of what could have been merely unusually heavy rain. He’s a bad administrator. Or, if you prefer, heaven finds him lacking in virtue.

California and the United States are, of course, strikingly well-governed in some ways and strikingly badly governed in others. Our disasters follow. The air quality in the Bay Area right now is a hazard; a society that can’t manage to distribute good air filters to everyone who needs to be outside, and allows everyone else to stay inside, is a disaster. The poorest suffer the most. This is so true that it’s almost redundant. Poverty in any useful sense isn’t net worth in dollars. It’s more like a high ratio of personal disasters to personal hazards. Will a toothache, a hazard, turn into an untreated infection, a disaster? Will being caught jaywalking, a hazard, turn into a felony record, a disaster? Will getting sick turn into losing your job? When we point out that homeless people suffer particularly badly from the smoke, it’s worth remembering that this isn’t some kind of sad coincidence—wow, homeless and at risk from the air!—it’s why we care about homelessness in the first place. A house is one of many machines for mitigating hazards.

The Black Saturday fires destroyed entire towns and killed 180 people near metropolitan Melbourne, Australia, not quite a decade ago. The comparisons are easy. Survivors talked about the speed of the fire there too—how you could be preparing to evacuate one minute and surrounded by flames the next. Many people in those hills died defending their houses, with garden hoses and buckets, against unsurvivable heat. I expect that happened here too. After the Black Saturday fires, a lot of experts were exasperated by survivors rebuilding what had been destroyed, most famously the little town of Marysville. Don’t people realize the fires will be back? The experts are right about the fires but wrong about the people. Everything we make is temporary, and some will choose to live under trees even knowing they’ll burn. The rest of us can roll our eyes, but we do it from places where we know there will be another hurricane, another earthquake, another heat wave, mass shooting, death in custody, cancer. Everyone spends a lifetime doing things that will end."

…

"The closest thing we have to infinity is sustainability, a word secretly disliked by many people who use it most. Sustainability for Californian forests is a fairly clear concept, because it’s been tried for 10,000 years. Fire is hard to govern. A serious program of controlled wildland fires in California would surely collapse the first time one got out of control—and one would, because fire does—and burned down someone’s property. It asks a lot of anyone to see a house’s destruction in a fire set by someone wearing a uniform as really necessary.

We can’t switch over to some perfectly sustainable, traditional ecological knowledge–based fire-management regime tomorrow. We have already built houses among trees. The forest we know today is different from the forest that was sustained. It’s been changed by policies of fire suppression and intense logging. It will have to slowly become something sustainable, and only then could that future forest, which none of us has ever seen, be sustained.

And, of course, the climate is changing. Summer is hotter and drier now. What worked well for the entire Holocene epoch may not work at all in the Anthropocene. And the ideal forest strategy in 2018’s climate will not be ideal in 2068’s, at least the way we’re going. So it comes back to taking carbon out of the air. We all knew that already. I think this must be one reason California’s fires are especially fearsome to many Americans: because the idea of California is often subtly an idea of the future.

I hear people say with disgust that these smoky days are the new normal. But the forests burned every year, in vast areas, though in cooler, slower, individually smaller fires, up until the genocides of European settlements. The nearly smokeless summers that my parents’ generation can talk about weren’t the system at equilibrium; they were already an effect of unsustainable imbalance. The oldest Californians living can’t remember the kind of forest we’ll need for the future. If we don’t want the kind of fire we have today—the kind that kills whole families—and if we don’t want to cut down all the plants and be done with the unpredictability of nonhuman life, we’ll still be left with fires. Safer fires, but smoky fires.

So there will be some ash-tasting days in the happiest future I can imagine for California. The air will be chemically fairly similar to today’s, but it will smell different. For now, here in Oakland we’re breathing the consequences of the 20th century, and trying not to forget that this kind of air is ordinary for millions upon millions of people who live around coal power plants."]]></description>
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