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  </channel><item rdf:about="https://inkwellct.substack.com/p/do-you-still-look-at-the-stars">
    <title>Do You Still Look at the Stars?</title>
    <dc:date>2026-06-05T05:56:18+00:00</dc:date>
    <link>https://inkwellct.substack.com/p/do-you-still-look-at-the-stars</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The world is something to behold, not just use"

...

"A FEW MONTHS BACK, I took advantage of some pleasant weather to sit outside with my lunch and a notebook to begin working through a few plans. I didn’t get far, and was soon distracted by a handful of sparrows gathered a few feet from me, taking their turns splashing in a puddle left over from the previous night’s rain. This was not exactly a rare sight. Where I live in north central Florida you can hardly find an outdoor dining area which is not also frequented by house sparrows. But there was something about how these particular birds were carrying on that captured my attention.

I have no particular training in the study of birds beyond some amateur birding, but it seemed to me that they were simply enjoying themselves. Perhaps their activity served a more utilitarian purpose, but my eyes and ears told me otherwise as I observed them merrily playing in the water. They were delighting in a manner that was appropriate to their nature, of course, but it was delight.

The more I considered it the more it revealed this profound truth: we are made to take delight, all creatures according to our kind. I have now come to believe that this delight is not only our highest purpose, a kind of play that bleeds into worship, but also an indispensable way of knowing the world.

In that moment, it seemed to me that I had passed, for a time, into a different way of being—rare and fragile. In this mode, I didn’t feel harried by a pressing schedule or pressured by the tyranny of the urgent. Nor did I feel guilty for failing to be productive. Here, in this moment, I sensed a different relation to the things of this world, one that was not predicated on the use I could make of them nor on determining their value.

The whole episode came upon me unbidden, and the truth is I didn’t set out to learn a lesson or to derive a moral parable. It was, for me, a rare case of being at leisure as it has been classically understood: a stillness that allowed me to receive what was there before me for what it was. At the end of it all, I had only an experience of useless delight and gratitude to show for it.

***

CONSIDER NOW not only the sparrows, but the stars. Most nights as a child, when I looked up at the sky from my suburban backyard, I could make out a few dozen stars at best. I remember being especially fascinated by the three stars that together formed Orion’s belt. I hadn’t yet come to recognize the constellation as a whole, but I marveled at how these three stars lined up uniformly.

When I was eight years old, my family and I hopped in our car after dark and drove from our home in Miami to one of the smaller Florida Keys. We were headed there to catch a glimpse of Halley’s Comet, which was making one of its periodic visits to the inner solar system. In our search for the comet, away from the blinding lights of the city, I was stunned to see hundreds, maybe thousands, of stars blanketing the sky above me. I couldn’t know then just how rare such a sight would be throughout the rest of my life.

Many years later, I can’t help but feel a tinge of melancholy when one of my daughters looks up at our suburban sky with its few dozen stars, and declares, “Look how many stars there are!” I’ve tried to encourage my children to look up. One of the first words my oldest daughter spoke was “moon.” But I know that what they are able to see pales in comparison with the sight that most human beings have enjoyed throughout human history.

The heavens may declare the glory of God, but only if you can see them.

[image]

My experience with the sparrows and the less idiosyncratic experience of the light-polluted sky illuminated for me how technology can act on our vision. We are habituated into a mode of life that doesn’t reward, and actively inhibits, our capacity to see what is there before us. Our gaze is monopolized by our devices, and the demands of efficiency and productivity steal from us the leisure that, as Josef Pieper wrote, is “a form of that stillness that is the necessary preparation for accepting reality.”

We are increasingly existing within the confines of a human-built reality that seals us off from both the wisdom to be found in the immanent order of creation and the wonder elicited by creation’s transcendent qualities. It should come as no surprise that so many of us feel alienated, numb, and demoralized.

***

THIS CONDITION, while perhaps novel in its scale and scope, emerges from a spirit not altogether unique to modern societies. Something deeper and more mysterious is at play, something which might be better described not merely with the phenomenological language of “being in the world” but with something more thoroughly theological.

“Man's greatness and wretchedness are so evident,” Blaise Pascal argued in one of his pensées, “that the true religion must necessarily teach us that there is in man some great principle of greatness and some great principle of wretchedness. It must also account for such amazing contradictions.” Genesis 1-3 gives us just such an account.

After offering us a sweeping, hymnic account of creation in cosmic perspective, the narrative descends to the dust. In intimate detail, we are brought to a Garden prepared for a man whose name echoes the ground out of which he is fashioned and into which God breathed life. Within this garden, the man encounters both the tree of life and, forebodingly, the tree of the knowledge of good and evil.

But there are other trees and plants and all of these, we are told by the narrator, were “pleasing to the eye and good for food.” What is striking about this bit of detail is that it immediately confirms what we already know: that the world which God has fashioned is indeed beautiful. The garden prepared as a sanctuary for the human creature was not only meant to provide for his material needs, but also for his aesthetic satisfaction and sheer delight.

This beauty, as all beauty must be, was entirely gratuitous. In God’s gracious economy, beauty leads the way. Before we learn to make good use of a thing, we must behold and delight in it. Perhaps it is only by first delighting in a thing that we can then discern how to put it, not just to effective use, but to a use that can truly be called good.

[image]

But then we come to the account of the fall and its consequences for humankind, where the beauty and utility of these trees is noted once again. In a tightly wrought sentence of enormous consequence, the narrator tells us that “when the woman saw that the fruit of the tree was good for food and pleasing to the eye, and also desirable for gaining wisdom, she took some and ate it.” I’ve read and taught this text many times over the years, but it is only recently that I have noticed a curious inversion.

The description of the trees from the second chapter is repeated here but with respect to the tree of the knowledge of good and evil, of which Adam and Eve had been forbidden to eat. Eve judges that this tree was also good for food and pleasing to the eye, but now the order is different.

Beauty no longer leads the way and the tree’s instrumental value takes precedence in Eve’s evaluation. Perhaps this is not a fact we ought to make much of, but Hebrew narratives are sparse and carefully crafted; every word counts. I’ve come to believe that this slight inversion matters a great deal.

Throughout this account, Adam and Eve lose their confidence in the goodness of God, and they begin to think that the only way of being in the world is by seizing rather than receiving. The knowledge they came to desire was not a knowledge rooted in delight, but a knowledge rooted in the will to power.

The instrumental value of things took precedence over the gratuity of beauty, and a new way of being in the world emerged. In this mode, the world ceased to be a gift to be received with delight, wonder, and gratitude. Instead, it became a world of scarcity, competition, shame, and exploitation.

***

WHILE THESE CHAPTERS give us an account of the tragedy of our situation, they also offer us hope, by reminding us that there is, in fact, another way to exist in the world. A way of seeing. “Man’s real work,” as Robert Capon Farrar put it, “is to look at the things of the world and to love them for what they are.” “That is, after all, what God does,” he adds, “and man was not made in God’s image for nothing.”

But our eyes are now trained to see first the use of such things. So, we must undergo a counter-formation that sanctifies our vision if we are to look at the things of this world and truly love them. We must learn again to first behold and delight, eliciting wonder and gratitude.

Beauty must once again lead the way, and we must become the sort of people who can see it and labor for a world that does not occlude it. In this, as in all things, we follow the One who urged us to consider the lilies and to mind the sparrows, the One who is Himself the bright Morning Star."]]></description>
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    <title>How Physics is Like Poetry with Chanda Prescod-Weinstein - YouTube</title>
    <dc:date>2026-05-07T04:25:48+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=_sY2bvKrW_M</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["When the world gets to be too much, contemplating the endless wonder and beauty of the cosmos can be a huge relief. After all, we’re insignificant in the grand scale of space and time. But cosmic thinking can also teach us so much about ourselves. This week, Adam sits with Chanda Prescod-Weinstein, professor of physics and faculty member in women’s and gender studies at the University of New Hampshire, to talk about the truths we uncover about ourselves when we search for the truths of the universe. Find Chanda’s new book, The Edge of Space-Time: Particles, Poetry, and the Cosmic Dream Boogie"]]></description>
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<item rdf:about="https://open.spotify.com/episode/11zlpahmklfgr8YOUrtLnY">
    <title>Sara Hendren: Who Is the Built World Actually Built For? - Art of Inquiry | Podcast on Spotify</title>
    <dc:date>2026-05-05T14:11:09+00:00</dc:date>
    <link>https://open.spotify.com/episode/11zlpahmklfgr8YOUrtLnY</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Sara Hendren didn't start out in engineering. She started as a visual artist, then moved into cultural history, studying objects, artifacts, and what they say about the world that made them. Then life brought her into pediatric spaces filled with a new kind of object: gadgets and tools designed for a child's body, yes, but also doing quiet therapeutic work, covered in butterflies and bugs, useful and expressive all at once. She found herself asking: what is an object broadcasting beyond its user? What does it mean that eyeglasses get sold as fashion while hearing aids are hidden away as clinical? That was the moment everything snapped together, her training in the history of artifacts, the politics of disability, and the material culture of prosthetics all converging at once. In this free-flowing conversation, Sara walks us through the space between mechanical design and design for expression, why the logical and meticulous side of making art and the creative side of meaningful engineering are really the same instinct. As the world asks more and more from its engineers, Sara brings it all back to a question that feels more urgent than ever: can a designed object change not just how we move through the world, but how we see it?"

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

"I had fun speaking on the Art of Inquiry, a podcast created by two Northeastern engineering students interested in the arts and humanities. My strange career path, my mentor Krzysztof Wodiczko introducing me to interrogative design, raising a child with Down syndrome, studio + lab culture, more."]]]></description>
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</item>
<item rdf:about="https://juliafreelandfisher.substack.com/p/whose-while-are-you-worth">
    <title>Whose while are you worth? - by Julia Freeland Fisher</title>
    <dc:date>2026-04-26T01:13:33+00:00</dc:date>
    <link>https://juliafreelandfisher.substack.com/p/whose-while-are-you-worth</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[""Infinite patience" is a ruse"

...

"A few years ago, as the end was nearing for my beloved chocolate Lab, Mo, I sometimes put his giant head on my lap and just sat with him. Still and unbothered.

Mo usually needed me there at the most inopportune times in our human schedule—prompted by a middle-of-the-night bark or during the brief respite of a baby’s naptime.

My husband praised my patience. But holding a giant Labrador head in your lap doesn’t actually feel like patience. Patience puts up with time. Holding his heavy head was like leaning back into time. I highly recommend it to anyone who is trying to remember what it feels like to let go.

Like many hard and beautiful parts of life, caregiving repeatedly tests your patience while also expanding your capacity to be patient. I worry that AI is poised to do the opposite.

AI’s champions often laud it as “infinitely patient.” AI’s unerring support is undoubtedly powerful, especially when time and resources are scarce. But it falls short of the experience that accompanies real patience: not just material support, but the feeling you are worth someone else’s while.

Silicon Valley is all too willing to sacrifice that. Marc Andreessen has written that “Every child will have an AI tutor that is infinitely patient, infinitely compassionate, infinitely knowledgeable, infinitely helpful.” Mustafa Suleyman tweeted that “AI’s value is precisely because it’s something so different from humans. Never tired, infinitely patient, able to process more data than a human mind ever could.”

I find claims like these quite telling—and chilling.

AI’s ever-present capabilities can certainly feel like patience. But that’s a misnomer. The etymology of patience is the Latin verb pati, meaning “to endure, undergo, or suffer.” Being patient, by definition, takes a toll. AI tools are not suffering through your prompts. In fact, they are benefiting from the novel data you put into them.

Ironically, AI isn’t even scaling patience—it’s disrupting it.

AI offers support without personal investment. It’s there at 2 am, but didn’t stay up for you. It’s a giant self-help machine that allows users to solve their own puzzles without burdening those around them.

But cheaper machine patience won’t actually make patience more abundant among humans. In fact, it could have the opposite effect, atrophying our tendency to show up for one another. Research shows people actually want to help more than they end up helping because they are waiting to be asked. Put differently: you’re worth more people’s whiles than you might think.

In fact, AI is the perfect fuel for our growing impatience, offering instant gratification and tidy answers to evermore complex problems. The more we rely on it, the more we stand to lose patience for the speed and messiness of human interaction.

If you’re a utilitarian who thinks this is all sentimental drivel, I get it. But let me offer at least one final defense of human patience for the naysayers: it turns out patient people fare better. They earn more and are healthier long term. That’s because, try as AI might to make us hyper-efficient, the world is largely unpredictable. Trading human patience for the infinite machine version could deprive us of those long-term upsides; and of the patience we need to thrive in a world we can’t (fully) control.

AI could, of course, be a tool to do the opposite: to expand our capacity for patience and our access to patient people near and far. But that requires operating models that take time saved by AI and pour it back into human connection.

For example, if a doctor uses AI to transcribe her notes, does she spend 10 more minutes with every patient? Only if the healthcare system starts to reward something beyond the sheer quantity of visits. The same can be said for AI tutors, therapists, and digital twins—the deeper breakthroughs of these technologies won’t come from scaling endless one-on-one interactions with bots. They will unfold in systems that use these tools to unlock human presence and connection, making students, patients, and mentees worth more people’s whiles.

For any of that to happen, we’ll first need to learn to moderate the feeling that there is never enough time with the recognition that time isn’t just how we measure productivity, but how we spend our love (to quote Nick Laird).

Without that shift, we’ll just be trading more efficiency for less patience.

Because praising AI as patient isn’t only a misnomer—it’s also a troubling surrender. It’s a sign that we’re giving up on patience with ourselves and on the willingness to be worth something to each other."

[via:
https://2ndbreakfast.audreywatters.com/foolin/ ]]]></description>
<dc:subject>juliafreelandfisher ai artificialintelligence 2026 healthcare llms patience scale scaling scalability mustafasuleyman siliconvalley marcandreessen slow small relationships care caring caregivign compassion suffering nicklaird</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://onstudentsuccess.morganedtech.com/p/reinventing-the-wheel-again">
    <title>Reinventing the Wheel, Again</title>
    <dc:date>2026-04-26T01:11:58+00:00</dc:date>
    <link>https://onstudentsuccess.morganedtech.com/p/reinventing-the-wheel-again</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The recurring blind spot in EdTech’s promises of frictionless scale"

[via:
https://2ndbreakfast.audreywatters.com/foolin/ ]]]></description>
<dc:subject>glendamorgan edtech education technology salmankhan salkhan khanacademy khanmigo mooc coursera scale scaling scalability curriculum pedagogy schools schooling justinreich ted friction moocs</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:bd56328fd79a/</dc:identifier>
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<item rdf:about="https://aeon.co/essays/lessons-from-the-fairness-of-african-fractal-societies">
    <title>Lessons from the fairness of African fractal societies | Aeon Essays</title>
    <dc:date>2026-04-22T03:41:24+00:00</dc:date>
    <link>https://aeon.co/essays/lessons-from-the-fairness-of-african-fractal-societies</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Where centralised societies excel at extraction, African fractal systems allow for circulation, reciprocity and return"]]></description>
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<item rdf:about="https://www.frontporchrepublic.com/2026/04/prophetic-possibilities-a-few-words-on-david-w-orr-and-a-healing-vision-for-america/">
    <title>Prophetic Possibilities: A Few Words on David W. Orr and a Healing Vision for America - Front Porch Republic</title>
    <dc:date>2026-04-11T03:11:31+00:00</dc:date>
    <link>https://www.frontporchrepublic.com/2026/04/prophetic-possibilities-a-few-words-on-david-w-orr-and-a-healing-vision-for-america/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A healing vision for America, Orr suggests in his writings, is one faithful to the great nearby, to the gospel of the local."

...

“How do we reimagine and remake the human presence on earth in ways that work over the long haul?” —David W. Orr

“The plain fact is that the planet does not need more successful people. But it does desperately need more peacemakers, healers, restorers, storytellers, and lovers of every kind. It needs people who live well in their places. It needs people of moral courage willing to join the fight to make the world habitable and humane. And these qualities have little to do with success as we have defined it.” —David W. Orr

...

"And what is Orr’s vision?

In light of the variety of topics he’s written about (love, gratitude, water, oil, speed, scale, diversity, language, education, climate change, technology, science, scientism, spirituality, politics, leadership, citizenship, agriculture, conservation, localism, architecture, ecological design, the industrial economy, and others) and in light of the richness of his expression, attempting a summary of his vision seems a fool’s errand. But let me run that fool’s errand roundaboutly (and uncomprehensively) by sharing a list from his book Hope Is an Imperative, a list of things Orr believes every healthy community needs, a plainly worded but provocative list that I’ve been sharing with friends and students for years:

• front porches
• public parks
• local businesses
• windmills and solar collectors
• local farms and better food
• better woodlots and forests
• local employment
• more bike trails
• summer baseball leagues
• community theaters
• better poetry
• neighborhood book clubs
• bowling leagues
• better schools
• vibrant and robust downtowns with sidewalk cafes
• great pubs serving microbrews
• more kids playing outdoors
• fewer freeways, shopping malls, sprawl, television
• no more wars for oil or anything else"]]></description>
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<item rdf:about="https://ryanholiday.net/5-years-of-lessons-from-running-my-own-bookstore/">
    <title>5 Years of Lessons From Running My Own Bookstore - RyanHoliday.net</title>
    <dc:date>2026-04-05T07:45:43+00:00</dc:date>
    <link>https://ryanholiday.net/5-years-of-lessons-from-running-my-own-bookstore/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["My wife and I were sitting at a cafe in Bastrop, Texas, looking across Main Street at an empty historic storefront.

“You know what would be amazing there?” she said. “A bookstore.”

We started construction on The Painted Porch the first week of March 2020.

Somehow, we didn’t lose all our money. It didn’t blow up our marriage. It’s actually been a great experience and, even more surprising, a pretty good business too.

Five years in, I’ve learned a lot—about business, about books, about myself. Here are some of those lessons:

Crazy can be a competitive advantage. Opening a physical bookstore in 2020 seemed crazy. Not just to me—everyone said so. Retail was shifting online, books were becoming digital, the pandemic was raging, bookstores were closing—not opening. But that’s exactly why it worked. It was crazy because no one else was doing it. It stands out. It’s different.

Look for disconfirmation. As I was thinking about doing the bookstore, I asked a lot of people why I shouldn’t do it. Not that I was looking to be talked out of it. I was asking so I could hear the concerns, the objections, the risks I hadn’t considered. Every one of them raised something I hadn’t thought of and then was then able to address before opening. 

Take some risk off the table. Most big, cool, intimidating things in life comes with a certain amount of risk. But just because you take a big risk doesn’t mean there aren’t ways to take risk off the table. A great piece of advice I got from Allison Hill, who owns Vroman’s and Book Soup in Los Angeles, was to make the bookstore a multipurpose space. The Painted Porch is of course not just a bookstore—it’s my office, my employees’ office, the place where we record podcasts and film YouTube videos. So if nobody comes in and buys books, we’re not necessarily losing money. Multi-use allows you to do more than you ordinarily would—across the board.

Think of it as an experiment. When I was kicking around the idea, Tim Ferriss told me to think of it as an experiment. Try it for two years, he said, and if you hate it at the end or it’s failing, then walk away. This piece of advice was so freeing. It gave me an out—which allowed me to bravely dive in. Because I wasn’t betting my whole life on something, just a contained time commitment. Thinking of every venture, every project as an experiment is a great way to go through life. It lowers the stakes. It minimizes the downside. It lets you take a shot on something that otherwise might be way too intimidating.

Don’t trust conventional wisdom. One of the things I did while I was kicking around the idea is I looked up how expensive it is to start a bookstore. Search results said it was hundreds and hundreds of thousands of dollars—way more expensive than I was interested in. But then I wanted to question whether that number was real. So then I went and looked up how expensive it was to start an ecommerce business—something like Daily Stoic. Search results said it was hundreds of thousands of dollars more than I’d spent to start Daily Stoic. That was really helpful—to learn, oh, these people don’t really know what they’re talking about. Or that there’s a cheaper way, a different way to do it. You don’t have to do it the way that everyone else does it.

Be okay with mediocrity at first. A problem with having really high standards or when you expect a lot of yourself is that it can be hard to start something new. It’s hard to be comfortable with something that’s kind of crappy or mediocre or not all the way there. But there’s a reason most tech start ups think in terms of a minimum viable product. There’s a great Hemingway line—we actually have a shirt with it, and I have a print of it on my wall—it’s one of my all-time favorite quotes: the first draft of everything is shit. I love how The Painted Porch is now, but it took years to get it to where it is. It’s been a continual process of improvement and growth and making changes.

Doing interesting things usually pays off. When I was starting out as a writer, an author gave me a piece of advice I’ve never forgotten: If you want to be a great writer, go live an interesting life. He was right. Great art is fueled by great experiences—or, if not “great” experiences, at least interesting ones. That was in the back of my mind with the bookstore. Even if it failed, I knew the experience of trying to open a small business in rural Texas during a pandemic would be filled with stories. And it has been. I’ve drawn on it constantly—in my writing, my talks, in conversations with people on the podcast. So when you have the choice between the safe, boring path and the interesting one, take the interesting one. It always pays off.

Have a unique proposition. Most bookstores carry thousands of titles. The best one in Austin, BookPeople, stocks over 100,000. We carry about 1,000. It was one of the best decisions we made. We only carry books we love. Not only did this make it cheaper and easier to run the bookstore, it makes us stand out. If people want a specific book, they go to a certain trillion-dollar e-commerce behemoth. If people want to discover new books and have a unique experience, they come to us. We are the only bookstore in the world with our selection.

Create spectacles. Before we opened the store, I was in Bucharest, Romania for a talk. My host took me into a local bookstore that had an enormous globe hanging from the ceiling. I watched as customer after customer came in to take pictures beneath it, before checking out with books. This inspired our now infamous book tower, which I designed to be built on top of an old, broken fireplace. It’s 20 feet tall and made of some 2,000 books, 4,000 nails, and 40 gallons of glue. It was not cheap. It was not easy. But it’s probably one of the single best marketing decisions we made. Invariably, almost every customer that comes in takes a picture of it—plenty more come in because they heard about it and wanted to see it.

The positive externalities are the best part. I’ve gotten a lot out of the bookstore. I’ve learned a lot…about business, about books, about what I’m capable of. Sales have been strong. But the most rewarding part has been what it’s done for other people. Putting books we love out in the world. Creating a gathering place for the people in our community. Building something that makes our small town a little better, a little richer, a little more interesting than it was before. 

Beware of mission creep. Our original plan was that we’d have only a couple hundred books, only my absolute favorite books. But I’m always reading and discovering new favorites. So the temptation to add and add and add is always there. In the military, they call this mission creep—a gradual broadening of objectives as a mission progresses. If you are setting out on a project, it’s something to be aware of.

For everything you add, take something away. There’s a great story of Mark Parker who, just after he became CEO of Nike, called Steve Jobs for advice. Is there anything Nike should do differently? Parker asked. “Just one thing,” Jobs said. “Nike makes some of the best products in the world. Products that you lust after. But you also make a lot of crap. Just get rid of the crappy stuff and focus on the good stuff.” “He was absolutely right,” Parker said. “We had to edit.” Because we’ve always done it this way, is not a good reason. Or in our case, because we’ve always carried this book, is not a good reason. We have to edit.

Have the discipline to not scale. At least once a week, someone asks if we’re going to open a second location. And at least three struggling bookstores have reached out about us acquiring them. The answer is a polite no. “Do Not Go Past The Mark You Aimed For” is one of the most important laws in The 48 Laws of Power. Know when you’ve won. Know what enough is. Know your limits.

Behind mountains are more mountains. That’s a Haitian proverb I love. My wife suggested opening the bookstore in the fall of 2019. Then COVID delayed us a year. Then we didn’t feel right opening for another year. Then a freak storm and some political incompetence shut down the power grid—burst pipes, busted roof. Then a global supply chain crisis made books hard to get. There’s the day-to-day stuff too: employees get sick, the internet goes out, shipments arrive damaged, a toilet leaks, the door won’t shut properly all of a sudden. But that’s how it goes. With most things in life, you don’t overcome one obstacle, you don’t get through the first, second, or third year of your business, and then suddenly you’re magically done with obstacles. No, it’s one damn thing after another. Expect it. Work through it. Keep going.

Learn from the cats. When we were thinking about opening a bookstore, I bought a course from a bookstore consultant. I talked to friends. I talked to bookstore owners while on a book tour. I got a lot of advice, gathered best practices, and learned what worked for others. And yet, the single most popular thing about The Painted Porch is something that never came up…the cats. In 2021, we took a family road trip to Cerro Gordo, the ghost town Brent Underwood has been restoring—my kids are obsessed with his YouTube videos—and came home with two cats who have lived at the bookstore ever since. They’re literally the most popular thing about the store. As one Yelp reviewer put it: “Nice collection of books, clean, very comfy atmosphere, but I’m not going to lie to the great people of Bastrop…I come for the cats.” Lol. So yes, do your research. Yes, learn from others. But keep in mind, some of the best parts of any project are things you can’t possibly predetermine.

Don’t overlook simple solutions. There’s a tendency—especially when you care a lot about something—to overthink it. To assume everything has to be big, polished, expensive, professional. But great ideas can be cheap and easy too. One of my favorite bookstores in the world, Gertrude & Alice in Bondi Beach, puts sticky notes inside their books. Just little handwritten notes from employees about why they liked this or that book. No fancy plaques. No expensive signage. We started doing it at The Painted Porch too. It’s fun, it’s human, and customers love it.

Do things only you can do. Something that’s happened with Daily Stoic over the years is as it has grown, so has the number of copycats. And so we’re constantly asking, what can only we do? With the bookstore, we’re lucky to have authors constantly passing through to record the podcast. While they’re here, they sign books. Sometimes we do live events with them. Those books, those experiences—you can’t get them anywhere else. With AI tools making it easier and easier to copy and replicate and reproduce, it’s more important than ever to find and focus on the things only you can do.

Zoom out. When we were doing a small construction project at the bookstore recently, we moved an old antique bar and found some paint on the wall, covered in plaster. Carefully scraping it away, we found a date: January 16, 1922. What was happening in the world that day? Who were the people who stood there and supervised it being painted? What kind of business was in this space a hundred years ago? How many others have come and gone since? It was a humbling reminder: we’re not the first people to try something in this building, and we won’t be the last. Every project, every place, every person is part of something much bigger—something that started long before us and will continue long after.

If you’re successful, your people should be successful. Nothing feels better than distributing profits or raises to the team. If you don’t take pleasure in that, you’re doing it wrong, prioritizing the wrong things.

If you’ve always wanted to do it…do it. This has happened to me more than once. When my wife and I moved to a farm, I couldn’t believe how many people said, “I’ve always wanted to do that.” Same with opening the bookstore. People hear you have a small-town bookstore and they light up—“I’ve always wanted to do that.” Casey Neistat has a great line: “The right time is right now.” If you’ve always wanted to do something, do it. Stop romanticizing it. Stop overthinking it. Try it. Do it small. Do it your way. But do it.

There are many ways to measure success. One of the first things people want to know is how the bookstore is doing, whether it’s a success. I like to joke, my wife and I are still together, so yes, that’s a big win. We survived. We kept ourselves together despite it all.  

The real answer is that early on, we asked ourselves, what does success look like? And we decided that success was going to be: becoming more community minded, becoming more responsible, becoming better organized, having more fun, making a positive contribution.

With any project or endeavor, there are many ways to measure success. Has it made you a better person? Has it made your community better? Did it challenge you in ways you needed to be challenged? What metrics actually matter to you? Remembering why you did something—and how you defined success at the start—helps you calibrate your decisions along the way. 

It helps you know when you’ve won."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=7gKEnfXi6AU">
    <title>Chinese architect Xu Tiantian: “It’s not about starchitecture anymore.” - YouTube</title>
    <dc:date>2026-04-05T06:34:07+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=7gKEnfXi6AU</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["”It's not about the area of starchitecture anymore.”

We met Chinese architect Xu Tiantian, who believes in architectural acupuncture and minimal intervention.

”Architecture is for people, right? It's not for the architects. So you want to have the involvement and the ownership of the local people.”

”The mainstream concept of architecture is that one day you're going to build these large-scale high-rises or monuments. I think there's now a very different concept and understanding of architecture. We live in a new time, facing all these difficulties, global challenges, climate change, and disparity everywhere around the world. I think the younger generation may already approach architecture differently today. It's more about what architecture can do instead of what I could make. So, it's probably to take yourself out of this thinking.”

”Architectural acupuncture means that the engagement of architecture is rather minimal. It's not looking for the large-scale monuments, but really working with the necessity, really working with the locally available materials, elements, and cultural contexts. Belonging to the place instead of introducing something completely alien.”

Xu Tiantian (b. 1975 in Fujian) is the founding principal of DnA _Design and Architecture. In recent years, Xu has focused on architecture in China’s rural regions. Her practice is dedicated to rural revitalization through a strategy she describes as “architectural acupuncture”—small-scale, site-specific interventions designed to activate local culture, agriculture, and tourism. In 2019, the United Nations Human Settlements Programme (UN-Habitat) recognized her Songyang “architectural acupuncture” initiative as a global model for urban–rural integration.

Xu received her Bachelor of Architecture from Tsinghua in 1997 and went on to earn a Master of Architecture in Urban Design from Harvard University’s Graduate School of Design (GSD) in 2000. She is currently a professor at the School of Architecture, Tsinghua University. Xu was named an International Honorary Fellow of the American Institute of Architects (AIA) in 2020 and elected a member of the German Academy of Arts (Akademie der Künste) in 2024. In addition, Xu has held visiting professorships at Yale University and the Mendrisio Academy of Architecture in Switzerland.

Her work has been recognized with numerous prestigious awards, including the 2025 Wolf Prize in Architecture, the Berlin Art Prize (2023), the Swiss Architectural Award (2022), the Marcus Prize for Architecture (USA), the Holcim Gold Award for Asia-Pacific, and the UNESCO Global Award for Sustainable Architecture. 
Xu Tiantian was interviewed by Marc-Christoph Wagner at the Louisiana Museum of Modern Art in Humlebæk, Denmark. The conversation took place in January 2026 in connection with the opening of the exhibition Memoryscapes at the Louisiana Museum of Modern Art.

Camera: Jarl Therkelsen Kaldan
Edit: Jarl Therkelsen Kaldan
Produced by: Marc-Christoph Wagner
Copyright: Louisiana Museum of Modern Art, 2026"]]></description>
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<item rdf:about="https://millennialsarekillingcapitalism.libsyn.com/the-revolt-eclipses-all-the-world-has-to-offer-by-idris-robinson">
    <title>Millennials Are Killing Capitalism: The Revolt Eclipses Whatever The World Has to Offer with Idris Robinson</title>
    <dc:date>2026-04-04T18:20:59+00:00</dc:date>
    <link>https://millennialsarekillingcapitalism.libsyn.com/the-revolt-eclipses-all-the-world-has-to-offer-by-idris-robinson</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this episode, we are joined by Idris Robinson to unpack his book, The Revolt Eclipses Whatever the World Has to Offer [https://massivebookshop.com/products/9781635902433?_pos=1&_sid=db620e222&_ss=r ], a searing meditation on race, revolt, civil war, and the psychic wreckage of American life.

Reflecting on the 2020 uprisings, Robinson challenges the myth of Black leadership, reframes racial violence through the lens of a “morbid libidinal economy,” and argues that revolution is as much a transformation of the human spirit as it is a political event. Drawing on the legacies of Black insurgency, Robinson interrogates liberalism, identity politics, and the hollowing out of American cities—while pondering on what it would take to make life human again in a society built to dehumanize. He argues that racial violence, especially spectacular acts of white supremacist brutality. cannot be adequately explained by frameworks like identity politics, intersectionality, or privilege theory. Instead, these acts emerge from repressed desires and psychic forces intrinsic to white supremacy. The 2020 uprisings, in this sense, exposed both emancipatory and repressive violence rooted in these deeper libidinal dynamics.

Robinson also reflects on his personal trajectory, from Occupy Wall Street through development as a theorist, where he grounds his meditation on revolt as humanizing forces. He argues that American capitalism produces profound isolation, psychic damage, and undead social beings, hollowed out by commodification. Uprisings momentarily restore humanity by breaking atomization and re‑creating collective meaning.
 
On strategy, Robinson challenges traditional socialist models of seizing the “means of production,” arguing instead that modern revolt must focus on logistics and infrastructure: transport hubs, electrical grids, supply chains, and urban circulation. He emphasizes blockades, control of space, and understanding the built environment as key to sustaining insurrection in a post‑industrial economy. We devote substantial attention to Robinson’s provocative argument that civil war is not a future possibility but a current condition in the United States. Drawing on classical theory, Black radical thought, and historical analogy, he frames civil war as the collision of public (political) and private (libidinal, racial, familial) spheres. While acknowledging its violence and trauma, Robinson argues that fracture and decentralization may paradoxically make revolutionary transformation more achievable, pointing to Reconstruction after the U.S. Civil War as the most emancipatory period in American history.

Idris Robinson is a philosopher from the New York hinterlands. For over a decade, he has written extensively on crisis and revolt. He is the author of The Revolt Eclipses Whatever the World Has to Offer (MIT Press / Semiotext(e)) and Escritos desde la tierra baldía (Irrupción Ediciones). He is currently an Assistant Professor of Philosophy at Texas State University, where he is completing a monograph-length study on the progression of Ludwig Wittgenstein’s philosophy. He is currently undergoing a legal battle with TSU after the school violated his constitutional rights by ending his contract after he gave an off-campus Pro-Palestine talk [https://www.theguardian.com/us-news/2026/mar/25/professor-texas-state-university-israel-palestine ]. 
 
If you like what we do and want to support our ability to have more conversations like this. Please consider becoming a Patron at patreon.com/millennialsarekillingcapitalism. You can do so for as little as a 1 Dollar a month. 
 
Links:

Order the book from Massive Bookshop
https://massivebookshop.com/pages/about-us

IdrisRobinson.me 
https://idrisrobinson.me/

About Idris Robinson's case against Texas State University
https://www.theguardian.com/us-news/2026/mar/25/professor-texas-state-university-israel-palestine

Support Idris Robinson's Legal Fund
https://www.givesendgo.com/GKRFR "]]></description>
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</item>
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    <title>The Repricing of Time: Equity in the Age of Agents</title>
    <dc:date>2026-03-23T04:30:31+00:00</dc:date>
    <link>https://visserlabs.substack.com/p/the-repricing-of-time-equity-in-the</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>jordivisser time ai artificialintelligence 2026 scale anthropic finance vc venturecapital equity speed markets</dc:subject>
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<item rdf:about="https://aeon.co/essays/rammohun-roy-on-why-government-must-have-an-ethical-presence">
    <title>Rammohun Roy on why government must have an ethical presence | Aeon Essays</title>
    <dc:date>2026-03-22T02:15:00+00:00</dc:date>
    <link>https://aeon.co/essays/rammohun-roy-on-why-government-must-have-an-ethical-presence</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The Indian thinker Rammohun Roy believed that good governance must be close: distance made the British Empire cruel"

[via:

https://www.frontporchrepublic.com/2026/03/meatpackers-barnes-noble-and-wittgenstein/
"Shomik Dasgupta looks to the Indian thinker Rammohun Roy for political wisdom: “In a world increasingly defined by distance, between citizen and state, between policy and experience, between law and justice, Roy offers a reminder that good government is not only a matter of laws or statistics. It is a matter of presence. His insistence that rulers live among the ruled, listen to them in their own languages, and remain morally accountable to them, is a principle that transcends his time.” (Recommended by Dominic Garzonio.)"]]]></description>
<dc:subject>distance rammohunroy small scale scaling britishempire uk india cruelty disconnect shomikdasgupta policy experience presence accountability politics history citizenship states law justice governance government 2026 power ruling</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=qcf5syA1MlE">
    <title>The Left Doesn’t Hate Technology with Gita Jackson - YouTube</title>
    <dc:date>2026-03-13T05:21:19+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=qcf5syA1MlE</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Paris Marx is joined by Gita Jackson to discuss why the left’s hatred of AI is justified, why a different approach to technology is necessary, and how they’re reassessing their own relationships with digital tech.

Gita Jackson is a co-founder of Aftermath (https://aftermath.site ).

Also mentioned in this episode:
     
• Gita wrote about why the left doesn’t hate technology (https://aftermath.site/anthropic-claude-ai-leftist-technology/ ).

• Gita also wrote about downloading digital music (https://aftermath.site/digita-audio-player-snowsky-echo-mini-fiio-hyby/ ) onto a Snowksy Fiio Echo Mini.

• Chris Person wrote about the  Boox Palma eReader (https://aftermath.site/i-love-my-weird-little-phone-shaped-ereader/ )  as an alternative to Kindle.

• Learn more about Mike Pondsmith (https://blackgirlnerds.com/from-cyberpsychos-to-netrunners-here-is-the-story-of-mike-pondsmith-the-true-mastermind-behind-cyberpunk/ ) and his Cyberpunk TTRPG.

• Gita will one day get Paris to watch Frieren (https://www.crunchyroll.com/series/GG5H5XQX4/frieren-beyond-journeys-end ) ."

[references:

"The Left Doesn't Hate Technology, We Hate Being Exploited
Techno-cynics are all just wounded techno-optimists."
https://aftermath.site/anthropic-claude-ai-leftist-technology/ ]]]></description>
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<item rdf:about="https://sarahendren.com/2026/01/25/ambivalence-and-authority/">
    <title>ambivalence and authority | sara hendren</title>
    <dc:date>2026-01-25T21:55:58+00:00</dc:date>
    <link>https://sarahendren.com/2026/01/25/ambivalence-and-authority/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I have plenty of disagreement with George Scialabba’s new book — especially on MacIntyre and Taylor so far, which I hope to write more about — but he is so brilliant on Christopher Lasch that I have to just capture this passage (originally from Only A Voice):

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

    The human creature has a specific evolutionary endowment and gestational history. As a result, the human infant has a powerful and threatening fantasy life, which it can only outgrow gradually, through a range of close-up interactions, involving both authority and love, with the same caregivers over many years. The bureaucratic rationalization of work and intimate life plays havoc with this scheme of development, producing a weak self, stripped of traditional skills, tools, and autonomy, entirely dependent on large forces beyond its comprehension, much less control, and crippled by ambivalence toward remote, impersonal authority. What sustained the strong pre-modern self was the virtue of hope; what sustains the weak modern self is the ideology of progress."</blockquote>]]></description>
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<item rdf:about="https://craigmod.com/roden/109/">
    <title>Blank Spaces, Radicalized Offlineness, Curious Protagonists — Roden Newsletter Archive</title>
    <dc:date>2025-11-29T00:18:11+00:00</dc:date>
    <link>https://craigmod.com/roden/109/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Speaking of books you should nab. Longtime friend and member of the Craig Mod Cinematic Universe, W. David Marx, has a new book fresh off the presses: Blank Space: A Cultural History of the Twenty-First Century. I loved this book. I also hated it, in the sense that it affirmed my growing sense of dread around “cultural production” in 2025. I got to read it back in September, and I marked the hell out of it. And then David and I recorded a new episode of On Margins, the first in about five years.

The book is a look at the last twenty-five years of (largely) American pop-culture: art, film, music, and politics, as politics has veered firmly (entirely?) into mostly bad-faith entertainment. Spread out over Marx’s 380 (quick) pages, something’s off:
<blockquote>The first step in reversing cultural stagnation is to accept that artistic invention is a social good. And like so many other social goods, it isn’t necessarily going to have its production prioritized by the market. We — creators and audiences alike — have to make an effort to encourage bold new forms of culture. Even failures and half steps will be more interesting than overly market-tested products.</blockquote>
Reading Blank Space didn’t necessarily “radicalize” me, but it made me overtly grateful for the work I’m doing: work grounded in the world, physicality, relying on social media as little as possible, operating at “human scale” and creating as many “durable” and “deep” connections as possible, attempting to elevate everyone who’s involved. I’ve been lucky. I’m able to walk, to write, to photograph, and then collate all that into printed books. It’s easier than ever to sell printed books online thanks to companies like Shopify. And it’s easier than ever to form a relationship with a fulfillment warehouse, set up a DHL account, and ship the things around the earth. Global shipping is the 10th wonder of the world. I love that I work with talented printers and binders, paying their employees well. I love that I have readers who are OK with paying what my books cost. I like that the arc of the work is slow and loping, that daily updates might happen in spurts, but they are 2,000-5,000 words spurts, amidst an outsized walk, more like an ascetic ritual, calming, fullness-giving, the opposite of whatever it is you have to access to upload daily TikToks.

Work like mine has almost no representation in David’s book. There’s a ruthlessness that’s taken hold across all strata of cultural making (and life itself). Everything turned into a casino, “traps” galore. Billions as the only goal. Achieved celebrity? Start a coffee brand (or gin brand, or tequila brand; I’m shocked nobody is selling their own cigarettes). Leave “nothing on the table.” Epicurean maximizing. That sort of thing. The whole world in a swivet about every dumb breath by some dumdum. AI now turning the future protean. Models upending models within days. Solid ground made liquid for the next decade.

David’s book is funny. I mean, it’s heartbreaking, mainly. But you’ll laugh as your soul is pummeled. David quotes all the fools of the last twenty-five years. They are happy to shoot themselves in their own feet, again and again. The book is most tragic when it dips into politics. In our On Margins chat, we mention Obama, how his ascension symbolized some “completion” — “it was love triumphing over hate, and peace over war, and all sorts of things of the way we were told how things were going to play out because of the natural order of the world, that there would be some sort of correction and this was the correction.” It’s surreal now to think of that world in 2010. The iPhone basically still new. Obama in the White House. The full conversion of everything online to brain traps, to teleportation heroin, still years away. Back when you actually had to “follow” folks to see their content. 2010, just fifteen years ago, but about seven generations of mental life. Back when a trillion-dollar company was a pipe dream (Apple being the first to hit that number, in 2018; now it feels like a monthly announcement, Nvidia hitting $5T a month ago), back when you didn’t nab a $100B valuation as a startup before you even launched a product. Back when Apple’s own apps weren’t loaded with ads. Back when not everything was “recurring revenue” driven. Back when even non-institutional investors had a chance to get in on a company like Facebook or Google while they were still in ascendancy.

Still, around that (now seemingly Brigadoonish) time, I already had a growing sense of doom / skepticism around how much tech money was being bandied about:
<blockquote>Craig: Early 2008, 2009, 2010, I was very negative on Facebook. Very early because I remember explicitly that Facebook was eating up all the designers, uh, from Brooklyn who were doing genuinely interesting work. I remember being really depressed about that. But if Facebook offers you a million dollar salary — especially in 2008, 2009, 2010, it’s hard to turn down. But it felt like there was this incredible compromise that had started to happen.</blockquote>
And David, expanding on this point:
<blockquote>David: This is a really important point of the 21st century, which is I graduated in 2001, and I don’t think anyone around me, even the money hungry people were like, I’m going to be a billionaire. No, it was just on zero people’s minds. And the best was like, dude, did you know you could go work for an investment bank and within five years you could be making $1 million?</blockquote>
Anyway, you should absolutely read David’s book. It deals with all of this and more. His ability to synthesize vast swaths of history and criticism into sane, compressed chapters is inspiring. It’s a fun read, and may radicalize you, too, in better directions. Or just reaffirm the path you’re already on. Or just get you to step offline for a few moments."]]></description>
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<item rdf:about="https://www.are.na/editorial/personal-business">
    <title>Personal Business | Are.na Editorial</title>
    <dc:date>2025-11-15T04:08:13+00:00</dc:date>
    <link>https://www.are.na/editorial/personal-business</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Let’s term these types of businesses a Personal Business (after Kathleen Kelly). A Personal Business is run by people who are truly into what they are doing, and invested enough to offer products, services, and/or experiences that are both high-quality and idiosyncratic. The type of business that both sustains and is sustained by a community. Think of the bodega down the street that will accept your packages for you, or restaurants that have been in operation for as long as you can remember, or a store that you stop in just to chat. These particular attributes aren’t strategic (though they are strengths). Rather, they arise from the people who run it, who are cool and love what they do. Maybe most importantly, a Personal Business is properly scaled. It doesn’t have to be small, but it should grow at a pace that optimizes for its own resilience rather than to dominate a market. 

By contrast, a Fox Books would represent an impersonal business. In today’s world, it would probably be funded by VC or private equity. The Fox Books-type business is one focused solely on an outcome, whose team might not really have any skin in the game, and whose product might be slick but not particularly human. 

Fox Books is what we get when we overly prioritize convenience. Fox Books-type businesses teach us (wrongly) that business can only be done by a certain type of person, a person who will literally do anything to make their business succeed, no matter how much they end up compromising their original intent or how much damage they might leave in their wake. These are businesses that, after accepting investment, accumulate pressure from their investors, which results in essentially two choices: scale rapidly or die. These are types of businesses that, as far as I’m concerned, are here for the wrong reasons."

...

"As someone who has grown up not just on the internet but with the internet (I have very important memories of using one of the first browsers, Mosaic, as a 12 year old), I have a tendency to not see the internet as it is currently but as a trajectory. Part of my nostalgia is rooted in optimism. I still have hopes that it could retain, bolster, or even cultivate the aspects that make it most interesting.

There are people who are establishing new ways of doing things (a few people I know personally come to mind are Pirijan Ketheswaran from Kinopio, Johannes Breyer at Dinamo, Justin Duke at Buttondown, Elliott Cost at special.fish, Austin Robey at Subvert, Yancey Strickler at Metalabel, Laurel Schwulst at Ultralight School) but more are needed to expand our collective imagination for what’s possible. For those of us who grew up with attachments to certain platforms (thinking of the heartbreakers like Livejournal, Tumblr, del.icio.us or even Twitter), our connection to these places were deeply personal. Why wouldn’t we expect the people that build these platforms to have the same kind of relationship?"

...

"My point is that my reasons for working on Are.na are personal. Our endurance for continuing this work comes from it being personal. Our strength as a business comes from it being personal. And the rewards that I get from this work, and deciding to continue this work, are personal.

For some people, in considering this possibility, the question naturally arises: “That sounds nice, but how is a tiny software company supposed to compete with huge and well-funded companies?” The answer is that you don’t really have to. You just have to get an understanding of the proper pace and scale of whatever your endeavor is. Get there, and you can outlast anyone. The strength is in being yourself, being human, being accessible, being able to talk on a one-to-one basis to the people who patronize your business and making something that you want to see in the world but don’t currently. Your strength is in choosing to work on something because it’s genuinely fun and interesting and you know you could be interested in it forever. This requires that you take it all personally."]]></description>
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</item>
<item rdf:about="https://www.theideasletter.org/essay/the-great-reckoning/">
    <title>The Great Reckoning - The Ideas Letter</title>
    <dc:date>2025-11-12T06:24:24+00:00</dc:date>
    <link>https://www.theideasletter.org/essay/the-great-reckoning/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["What the West Should Learn From China"]]></description>
<dc:subject>kaiserkuo china 2025 west us culture adamtooze exceptionalism hierarchy development pluralism politics policy scale acknowledgement confuscianism leninism authoritarianism technocracy statecapitalism capitalism markets modernity civilization afghanistan crisis iraq iraqwar climate climatechange globalwarming derekthompson ezraklein abundance abundancemovement abundancenetwork danwang engineering maga donaldtrump trumpism globalsouth prosperity abundanceagenda</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=Gw_WdlTiOUk">
    <title>'Fentanyl Capitalism': How Tech Venture Capital Is Eating the World | Catherine Bracy x Gil Duran - YouTube</title>
    <dc:date>2025-11-05T20:00:21+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=Gw_WdlTiOUk</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Silicon Valley sold us the dream of saving the world—but what if the system funding that dream is the real problem?

In this explosive episode of the Nerd Reich Podcast, host Gil Duran sits down with Catherine Bracey, founder of Tech Equity Collaborative and author of "World Eaters: How Venture Capital Is Cannibalizing the Economy."

Together they unpack “fentanyl capitalism”—the idea that if capitalism is heroin, venture capital is its far more potent and dangerous form. 

From the whaling origins of VC to blitzscaling, MAGA politics, and Silicon Valley’s god complex, Bracy explains how tech’s obsession with unicorns, power laws, and exits is warping innovation, democracy, and faith itself.


00:00 Intro – Why VC is Fentanyl Capitalism
04:20 The Whaling Origins of Venture Capital
09:40 Blitzscaling & the Psychology of Unicorns
17:30 VC Meets MAGA Politics
26:00 Hereticon, Antichrist & Tech’s Spiritual Crisis
28:40 Can We Fix It or Let It Burn?
33:00 Lightning Round & Final Words of Wisdom"

[See also:
https://www.thenerdreich.com/techs-psychotic-break-fentanyl-capitalism-bets-on-trump/
https://www.thenerdreich.com/i-warned-canada-about-silicon-valleys-nerd-reich/ ]]]></description>
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<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:d3174627db58/</dc:identifier>
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<item rdf:about="https://thecuttingfloor.substack.com/p/popups-and-pipes-how-the-network">
    <title>Popups and Pipes: How the Network State Already Exists in Asia</title>
    <dc:date>2025-11-02T22:03:16+00:00</dc:date>
    <link>https://thecuttingfloor.substack.com/p/popups-and-pipes-how-the-network</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The network dreamed of exit; the planet dreamed of endurance. Between them hums the civilisation we’re already building."]]></description>
<dc:subject>chorpharn networkstate asia singapore 2025 via:javierarbona balajisrinivasan popups brettonwoods ethereum zuzalu coinbase basecamp próspera honduras nuanu bali abudhabi elsalvador incubators seasteading movement innovation china japan korea rajeevmantri india infrastructure hefi suzhou anji crypto cryptocurrencies building changsha community communities society startups ecosystems prototyping metabolism benhorowitz palau marshallislands microstates niallferguson tylercowen brunomacaes colonialism colonization imperialism empire disembodiment tescreal transhumanism synthesis civics competence vampires west sanfrancisco zoning ai artificialintelligence daos leakage computation computing datacenters cloud theology navalravinkant vitalikbuterin arthurhayes nasdaily andrewhuberman deregulation libertarianism governance government investment andreessenhorowitz sezs zedes industrialparks freedomcities brunomaçães noahsmith mythology edgecity polychain pronomos lightness sovereignty citizenship citizenry soi</dc:subject>
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<dc:identifier>https://pinboard.in/u:robertogreco/b:7da63cbab183/</dc:identifier>
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<item rdf:about="https://playb.it/">
    <title>playbit</title>
    <dc:date>2025-10-17T05:35:25+00:00</dc:date>
    <link>https://playb.it/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Playbit is an operating system & development environment which encourages playful learning, building & sharing of local-first software on a personal scale.

communal technology

playbit is built on a collaborative foundation with a shared file system and multiplayer. Building collaborative software together with other people should feel natural. 

Creating in a playful way leads to more interesting ideas;
playbit gives us a "safety net" for our software adventures.

approachable collaborative open playful powerful reliable safe human modular systematic simple flexible posix webgpu local-first 

Guiding principles

Approachable
Collaborative & Open
Playful
Powerful
Safe exploration
Human
Modular
Systematic
Simple & flexible
Balanced
Consistent

The zen of playbit

Playbit is delightful and invites exploration.
Exploration is always safe, but not at the expense of flexibility.
It is in many ways a tool for getting the job done; a means to an end, but not at the expense of delight or playful exploration.
Explicit is better than implicit.
Simple is better than complex.
Simple is better than easy.
Easy is better than having to make many choices.
Simplicity does not mean easy, but it may mean straight-forward or uncomplicated.
Just because something may be simple, don’t mistake it for crude.
Simplicity is a goal, not a by-product.
Choose simplicity over completeness. There is an exponential cost in completeness.
Complex is better than complicated.
Flat is better than nested.
Special cases aren't special enough to break the rules, although practicality beats purity.
Errors should never pass silently, unless explicitly silenced.
Mutable state is hard.
Immutable data can be safely shared and reasoned about.
Isolated data is safe.
Namespaces are a brilliant idea."]]></description>
<dc:subject>computers computing programming software hardware os simplicity playbit collaborative approachability play local communal operatingsystems leaning building sharing scale small</dc:subject>
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<dc:identifier>https://pinboard.in/u:robertogreco/b:f294d26ae16f/</dc:identifier>
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    <title>Out of Your Car, Off Your Horse, by Wendell Berry (1991) - The Atlantic</title>
    <dc:date>2025-10-15T23:20:03+00:00</dc:date>
    <link>https://www.theatlantic.com/magazine/archive/1991/02/out-your-car-your-horse/309159/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Twenty-seven propositions about global thinking and the sustainability of cities"

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

XXVII. To make a sustainable city, one must begin somehow, and I think the beginning must be small and economic. A beginning could be made, for example, by increasing the amount of food bought from farmers in the local countryside by consumers in the city. As the food economy became more local, local farming would become more diverse; the farms would become smaller, more complex in structure, more productive; and some city people would be needed to work on the farms. Sooner or later, as a means of reducing expenses both ways, organic wastes from the city would go out to fertilize the farms of the supporting region; thus city people would have to assume an agricultural responsibility, and would be properly motivated to do so both by the wish to have a supply of excellent food and by the fear of contaminating that supply. The increase of economic intimacy between a city and its sources would change minds (assuming, of course, that the minds in question would stay put long enough to be changed). It would improve minds. The locality, by becoming partly sustainable, would produce the thought it would need to become more sustainable."]]></description>
<dc:subject>1991 wendellberry local small slow affection politics dorothyday sustainability environment economics farming locality globalization global nyc poenix diversity ecology loce humility care caring culture love loving howwelive living life abstraction earth wealth power decentralization information education knowledge institutions industry property employers employment freedom liberation rural geography fossilfuels human humans humanism humanity wwii ww2 production productivity cities urban urbanism kentucky globalthinking us williamblake scale</dc:subject>
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<item rdf:about="https://blog.ayjay.org/scale-is-the-enemy/">
    <title>scale is the enemy – The Homebound Symphony</title>
    <dc:date>2025-10-04T14:52:34+00:00</dc:date>
    <link>https://blog.ayjay.org/scale-is-the-enemy/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I think that’s the wrong question. Of course the indie web cannot scale. But that’s a feature, not a bug. Scale — as-big-as-possible, universal-not-local, something-for-everyone scale — is the enemy. It’s the biggest enemy that community and fellowship and friendship can possibly have. If it scales, I want no part of it."]]></description>
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<item rdf:about="https://www.commonwealmagazine.org/kaveny-ordinary-people-leo-pope-francis">
    <title>Ordinary People | Commonweal Magazine</title>
    <dc:date>2025-08-10T03:18:51+00:00</dc:date>
    <link>https://www.commonwealmagazine.org/kaveny-ordinary-people-leo-pope-francis</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["We live in a culture where everyone actually wants to be elite—even though more and more people are decrying elitism. What would it mean to embrace our own blessed ordinariness?"

...

"In the popular imagination, papacies are defined by one or two key themes addressing the state of the world as they see it. For example, John Paul II highlighted the conflict between “the culture of life and the culture of death.” Benedict XVI emphasized the struggle against “the dictatorship of relativism.” Francis enjoined us to include those on the financial and existential peripheries.

What about Leo XIV? It’s too soon to tell. But I find myself pondering the pledge he made in his first papal Mass to associate himself with “ordinary people.” I hope that his words will spur people to articulate a Catholic response to the populist movements sweeping the globe today.

We live in a culture where everyone actually wants to be elite—even though more and more people are decrying elitism. In other words, no one wants to be ordinary or even to associate with those who are ordinary. This goes for YouTube influencers and high-school athletes no less than Wall Street moguls and Ivy League alumni.

This is a big conversation. But let me get the ball rolling with an example from experience. I have read a lot of college and law-school application essays in my time, and many reflect the pressure to stand out somehow. Some detail exceptional achievements: making the U.S. Olympic team, patenting a scientific invention before the age of sixteen, working with Mother Teresa’s Missionaries of Charity in Calcutta. Others depict overcoming significant personal hardship—whether discrimination as a social minority or a catastrophic event like a car accident or serious illness in the family.

I have a lot of reservations about the hegemony of this type of essay. The genre is problematic on its own terms. On the one hand, the true extent of someone’s abilities may not even be apparent before the age of eighteen, and if you don’t come from a well-to-do family, you may need to work at Dairy Queen rather than spend the summer volunteering halfway around the world, even for a cause that you support with all your heart.

On the other hand, there can be too much pressure to write about unusual hardships or ones that relate to timely social struggles. For example, a young person may have faced significant emotional and economic difficulties in dealing with her parents’ acrimonious divorce. But that particular test of character may be too common these days to impress an admissions committee. Increasingly, as LGBTQ people gain broader social acceptance, coming to grips with one’s sexual identity is falling into the same category. What about catastrophes? While life throws hardships at everyone, not all hardships are timed to arrive before one’s seventeenth birthday. And some hardships are simply too personal to talk about with strangers, even to gain a coveted spot in a selective college.

‘I find myself pondering the pledge he made in his first papal Mass to associate himself with “ordinary people.”’

There’s a bigger problem with the implicit logic of these essays: they lead us to downplay the importance of ordinary people—that is, the vast majority of us—in a well-functioning society. Ordinary people are essential in all fields. We need a Maria Montessori—but her work is in vain without thousands of caring elementary-school teachers. We need a Franklin Roosevelt—but it is the tens of thousands of committed bureaucrats who administer the social safety net he imagined for the New Deal. We need a Warren Buffett—but scores of financial advisors to help people plan wisely for retirement and old age. The people who make the difference are the many who actually implement new visions, not just the few who dream them up.

If we step back further, we can see that the very label “extraordinary” is problematic, even and perhaps especially for those to whom it is attached. To label somebody as “extraordinary” is to set them apart from the vast run of humanity. It can be a misleading badge of isolation, because no one is “extraordinary” in every aspect of their lives. This blanket statement applies across the board to talents, duties, and interests. A great college football player may be horrible at English lit (and vice versa). Unless he is very wealthy, a great novelist may still have to spend two hours on a Monday morning tussling with the cable company. And a great philosopher may not always want to discuss philosophy—sometimes she might like to talk about the local baseball team, the latest murder trial on Court TV, or the new dog’s obsession with catching bunny rabbits. Moreover, unless she comes from a remarkably erudite family, she might actually need to talk about these things at the dinner table or a family wedding.

A different but related question: What about people who are marginalized and minoritized because of a social identity such as race, sex, religion, disability, or sexual orientation? While it is important to recognize and honor diverging experiences, it is equally essential to highlight our fundamental commonalities. Sometimes, it is attention to ordinariness that helps us see equal humanity across social differences.

For example, while scholars have critically analyzed the antisemitism in Shakespeare’s The Merchant of Venice, Shylock’s passionate evocation of common humanity is unsurpassable (act 3, scene 1):

<blockquote>I am a Jew. Hath not a Jew eyes? Hath not a Jew hands, organs, dimensions, senses, affections, passions? Fed with the same food, hurt with the same weapons, subject to the same diseases, healed by the same means, warmed and cooled by the same winter and summer, as a Christian is? If you prick us, do we not bleed? If you tickle us, do we not laugh? If you poison us, do we not die? And if you wrong us, shall we not revenge?</blockquote>

Focusing on commonality can also help us break free of soul-destroying stereotypes. For instance, the great abolitionist Sojourner Truth (d. 1883) famously upended the rigid divisions and distortions entailed by categories of race and sex:

<blockquote>That man over there says that women need to be helped into carriages, and lifted over ditches, and to have the best place everywhere. Nobody ever helps me into carriages, or over mud-puddles, or gives me any best place! And ain’t I a woman? Look at me! Look at my arm! I have ploughed and planted, and gathered into barns, and no man could head me! And ain’t I a woman? I could work as much and eat as much as a man—when I could get it—and bear the lash as well! And ain’t I a woman? I have borne thirteen children, and seen most all sold off to slavery, and when I cried out with my mother’s grief, none but Jesus heard me! And ain’t I a woman?</blockquote>

Sojourner Truth was no ordinary woman—she was a powerful and courageous prophet of emancipation. But she vividly invokes the grief that any ordinary mother would feel when confronted with brutal, malevolent, and permanent separation from her beloved children. In so doing, she breaks our hearts.

Where does concern for ordinary people—or better to say, the ordinariness of people—fit within the framework of Catholic social teaching? In my view, it is one way of reflecting on what it means for everyone to be created in the image and likeness of God. It draws on the Catholic natural-law tradition by asking us to reflect on our common human nature. And it points toward recent magisterial treatments of solidarity: Pope Francis’s call to brotherhood and sisterhood in his encyclical Fratelli tutti (2020) points to the blessed ordinariness of each of us."]]></description>
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<item rdf:about="https://berlinergazette.de/resisting-the-techno-fascist-takeover-are-we-ready-for-decomputing/">
    <title>Resisting the Techno-Fascist Takeover: Are We Ready for Decomputing? · BG · berlinergazette.de · EN|DE</title>
    <dc:date>2025-07-11T18:26:29+00:00</dc:date>
    <link>https://berlinergazette.de/resisting-the-techno-fascist-takeover-are-we-ready-for-decomputing/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[via:
https://2ndbreakfast.audreywatters.com/into-the-breach/ ]

"Because they are based on centralization and abstraction, our current sociopolitical structures are susceptible to being replaced by AI. This is not only exemplified by the Department of Government Efficiency (DOGE), which was initiated by the second Trump administration; there are many less heavily publicized equivalents all over the world, including in Europe. Recognizing that our societies are on the verge of a techno-fascist takeover, Dan McQuillan evaluates the risks and offers practical strategies for resistance.

*

In the actions of DOGE in the USA, we’re seeing the kind of technopolitical turn to fascistic solutionism which is described in “Resisting AI.” That book was an attempt to preempt the further convergence of far right politics and the tech sector, but the emergence of so-called generative AI and the rising wave of fascist politics has actually speeded things up. Nevertheless, resistance is both possible and more urgent than ever. In this article I’ll outline the mechanisms by which DOGE has been able to hack the state and what that means for technopolitical resistance in the UK and Europe.
Acceleration

While the specifics of what tech, such as AI, can and cannot do are important, the broader transformation we are experiencing isn’t driven by tech itself – as disruptive as it may be – but by the ongoing collapse of existing systems, particularly the neoliberal world order. While the rhetoric around DOGE claims it’s addressing such a crisis, one it blames on state institutions being both bloated and woke, this doesn’t hold up to scrutiny. While sacking people and cancelling contracts might seem to save cash in the short term, DOGE’s recklessness is accelerating chaos rather than efficiency.

Instead of optimizing the state, technological accelerationism and reactionary politics have fused in an attempt to rollback of all forms of progressive change and social inclusion. Gains in civil rights in the USA were imperfect but hard fought for, and the theory of constitutional order is that substantial change should be hedged about with democratic and legal checks and balances. Instead, a gaggle of young men with six laptops per backpack seems to have been able to smash this social contract more-or-less overnight.

‘Privilege escalation’

It turns out that the centralization, bureaucratization and digitization of state institutions has rendered them vulnerable to what is essentially a form of ‘cyberattack from within.’ Relying on order-following and secure passwords doesn’t hold up when the orders are to hand root access to an intern from Tesla with moderate tech skills and limitless libertarian hubris. In hacking, this kind of takeover is called ‘privilege escalation’. Once the nerds have read/write access to HR and payment systems, the accumulated experience of even careful and conscientious public servants counts for very little.

It’s at this point that the techno-fascist commitment to AI really kicks in. Whether it’s assessing from 5-point emails which employees are surplus to requirements, or tackling empirically impossible tasks like reviewing all 76,000 contracts held by the Department of Veteran Affairs (VA) within 30 days, Elon Musk’s acolytes turned to AI, and in particular to Large Language models (LLMs). In the VA, the tool to do this was ready by the second day. Rather than a triumph of coding, this was a common-or-garden LLM instructed via the system prompt (the invisible pre-instruction prompt) that “infrastructure directly supporting patient care should be classified as NOT munchable. Contracts related to diversity, equity, and inclusion (DEI) initiatives or services… should be classified as MUNCHABLE” (where ‘munchable’ means listed for cancellation).

Of course, understanding the complex interdependencies of these services requires insights into medical care, institutional management and resource allocation. An LLM is not right for this job for many reasons, not least of which is that it literally understands nothing and actively erases context and relationality. It’s hard to know from the outside how much the DOGE boys buy into the ‘AI is nearly AGI’ line and it doesn’t really matter. They already know that the woke leviathan must be destroyed and that AI is the best way to go in hard, while at the same time throwing up a smokescreen that systems are being upgraded rather than simply trashed.

What their cyberattack has done, and what court orders seem unable to undo, is pool vast amounts of data that were previously siloed to prevent the abuse of power. Of course, as anyone on the wrong end of the neoliberal status quo knows, this data had already been thoroughly weaponized by bureaucratic cruelty to track immigrants or cut off welfare payments long before DOGE or even Donald Trump appeared on the scene. What’s different in today’s USA is that the mask is off and even the performance of democratic accountability has been thrown into the bin. Instead, companies like Palantir are happy to suck up all the data and ‘build to dominate’ (their words not mine).

Technopolitics

It’s important to understand that DOGE was just one way to achieve this and, like the Covid-19 pandemic, it’s far from over and it’s spreading fast. In the UK, for example, the Labour government is enacting much of this itself, from the data sharing to subcontracting important aspects of the National Health Service to Palantir. The populists shout for raw DOGE while supposedly left-leaning think tanks argue for ‘progressive efficiency’ and ‘DOGE done better’. Political parties everywhere are genuflecting to AI and appeasing the far right, and none of them seem willing to do what it takes to prevent a techno-fascist takeover. Pushing back is going to be down to the rest of us.

Fans of ‘sovereign AI,’ the current favorite move of European states freaked out by the thought of Trump’s finger on an AI kill switch but as hooked as the UK on AI for growth and geopolitical leadership, should note that it doesn’t escape any of the problems described here. Like everywhere else, Europe is caught up in a collapsing neoliberal order and is facing multiple social crises that it is unwilling to address except by staggering rapidly to the far right. The EU is as AI-pilled as the UK, to the extent that it now has a plan for Europe to become an ‘AI Continent’. The mechanisms of social ordering within the EU embrace the kinds of centralization, bureaucratization and digitization which make them vulnerable to techno-fascist takeover. What’s unclear at this stage is whether that will come from a more obviously destructive push, like DOGE, or whether the far right are now so powerful that they will simply take over the EU from the inside. Certainly, the far right bloc are happy to back plans for ‘European technological sovereignty and digital infrastructure’ because they know it resonates with their ultranationalism rather than disrupting it.

What we’re looking at here is a technopolitical struggle; one that sees technology not as a neutral tool but as an apparatus that condenses the politics of the past and shapes the politics to come. While it’s still hard to persuade some people that all politics is technopolitics, there are sectors where this argument doesn’t have to be made. The disability movement, for example, has a very refined understanding of the way tools make concrete the social model of disability and of what’s needed to retool for autonomy. The climate movement understands that our technologies embed the toxic ideology of infinite growth that threatens to burn up the planet, and can articulate sustainable alternatives. In my own field of higher education, some are developing a sharpened understanding of the way technologies like generative AI are undermining pedagogy, institutions, and the possibility of critical thought. All these fields are ripe for technopolitical resistance.

In “Resisting AI” I argued that one starting point is the formation of workers’ and people’s councils on AI, and I think that still holds. These structures collectivize the refusal of AI, and do so in ways that elevate the relationality, context, and care that AI itself abstracts and erases. I’m suggesting that people’s councils on AI, whether formed from union branches, parent-teacher associations or activist groups, are a way to seed an effective resistance to future attempts at techno-fascist system hacking. What I’d like to add here are two linked concepts for the ways people’s councils can interrupt the apparent inevitability of AI-driven fascization and push things in a different direction. Those concepts are ‘scale’ and ‘conviviality’.

Decomputing

AI demands scale and depends on it – in terms of the data required, the scale of the computing resources needed and the energy demands of the data centers. The industry itself accepts that scaling is its only way forward (an insight known to some as ‘the bitter lesson’). At the same time, our current sociopolitical structures – being based on centralization and abstraction and thus embodying the logic of scale – are deeply susceptible to replacement by AI.

An example of pushing back on both fronts at the same time is resistance to the development of new hyperscale data centers. The multiplication and expansion of data centers is the material basis for AI’s techno-fascist operations. Their demand for electricity and water is so huge that, when it comes to future power cuts or water shortages, it’s going to be a contest between data centers and the rest of us. Such is the power of Big Tech that they can rely on regulatory and state capture to enact their plans. Pushing back against data center development through forms of collective and directly democratic assembly, rather than by fruitlessly appealing to existing authorities to follow the rules, tackles the scaling of the material infrastructures and the distancing of decision-making at the same time.

The problematization of scale raises the question of how we should proceed instead. I think this is where the resistance to AI intersects with the movements for degrowth. Like the idea of abolishing AI, degrowth doesn’t stop with refusal but switches the focus to other ways of organizing and doing. The idea of degrowth is also a demand for alternative visions of society. A technopolitics that opposes both AI and the obsession with growth that consumes its political and financial backers is one that can provide a framework for moving forward, and this is where the concept of conviviality comes in.

The concept of conviviality, created by thinkers such as Ivan Illich, provides criteria for developing an alternative technopolitics. Illich advocated for ‘counterfoil research,’ which “has two major tasks: to provide guidelines for detecting the incipient stages of murderous logic in a tool; and to devise tools and tool-systems that optimize the balance of life, thereby maximizing liberty for all.” Subsequent work, Andrea Vetter’s “Matrix of Convivial Technologies,” has turned this into questions we can ask of any technological innovation at any level, such as ‘how does it affect relations between people?’ and ‘how does it interact with living organisms and ecologies?’.

A rigorous and militant application of these criteria by the aforementioned people’s councils, in workplace or community settings and as as part of existing social movements, is a way to develop technopolitical counter-power. Most importantly, demanding the social determination of technology is a way to dispel the loss of collective agency which has resulted from decades of neoliberalism. This combination of degrowth and critical technopolitics is what I call ‘decomputing’.
Remaking

In current times, we must all be anti-fascists. But anti-fascism, like all forms of resistance, only makes sense as the precursor to something better. The Italian partisans who fought fascism with such determination weren’t motivated by a return to a bourgeois status quo but by the hope for a better, fairer and more ‘solidaristic’ society. Similarly, the small pockets of transformative technopolitics in the present moment, like the GKN factory occupation which has socialized the switch from making lorry axles to producing cargo bikes and solar panels, explicitly does so as part of a grassroots movement for a just transition (and also does so under the partisan slogan ‘Insorgiamo!’ or ‘Rise Up!’).

Resisting AI means rejecting its consequences, such as the resurgence of eugenics through welfare and healthcare systems. It also means rejecting the conditions that allow AI to become so important and influential, like our growth-obsessed, centralized political economies. Currently, the far right has the momentum. They are successfully projecting their nihilistic vision through technologies that are innately anti-worker, anti-democratic, and racially supremacist. Part of ‘building the new world in the shell of the old’, as the IWW put it, is developing forms of tech infrastructure that resonate with remaking society along convivial, confederal, and mutualist lines."]]></description>
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<item rdf:about="https://craigmod.com/ridgeline/210/">
    <title>Overtourism in Japan, and How it Hurts Small Businesses — Ridgeline issue 210</title>
    <dc:date>2025-07-10T18:54:18+00:00</dc:date>
    <link>https://craigmod.com/ridgeline/210/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Why being super popular is not the goal of most small businesses"]]></description>
<dc:subject>craigmod 2025 business economics small smallbuisness tourism japan overtourism scale scaling virality socialmedia middleclass</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=s4hZz9Vd0lY">
    <title>Journalist Karen Hao on Sam Altman, OpenAI &amp; the &quot;Quasi-Religious&quot; Push for Artificial Intelligence - YouTube</title>
    <dc:date>2025-07-04T20:27:54+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=s4hZz9Vd0lY</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["As part of our July Fourth special broadcast, we continue our extended interview with Karen Hao, author of Empire of AI: Dreams and Nightmares in Sam Altman's OpenAI. The book documents the rise of OpenAI and how the AI industry is leading to a new form of colonialism. "One of the things that you really have to understand about AI development today is that there are what I call quasi-religious movements that have developed within Silicon Valley," says Hao. "The concept of artificial general intelligence is not one that's scientifically grounded.""

[Extension of this interview:

""Empire of AI": Karen Hao on How AI Is Threatening Democracy & Creating a New Colonial World"
https://www.youtube.com/watch?v=1NzW3o8zFEc
(also here) https://www.youtube.com/watch?v=AbmQfmz7B98
https://www.democracynow.org/2025/6/4/karen_hao_empire_of_ai

"The new book "Empire of AI" by longtime technology reporter Karen Hao unveils the accruing political and economic power of AI companies — especially Sam Altman's OpenAI. Her reporting uncovered the exploitation of workers in Kenya, attempts to take massive amounts of freshwater from communities in Chile, along with numerous accounts of the technology's detrimental impact on the environment. "This is an extraordinary type of AI development that is causing a lot of social, labor and environmental harms," says Hao."]]]></description>
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<item rdf:about="https://0000.garden/acre/granular-time">
    <title>Granular Time | Garden – Post-Consumerist Research Network</title>
    <dc:date>2025-06-15T20:14:37+00:00</dc:date>
    <link>https://0000.garden/acre/granular-time</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["There’s a time that doesn’t tick, a temporal dimension more granular than the clock and yet less rigid. The traditional Japanese calendar, which first divides the year into 24 major segments called sekki, and then further into 72 periods known as kō, offers an example: each “microseason”, lasting around five days, is defined not by the uniform sweep of the calendar, but by fleeting, embodied phenomena. Between 14 and 18 of February “fish emerge from the ice”, while from June 11 “rotten grass becomes fireflies”, and then, around November 22, “rainbows hide”. These signals of change feel minute, local, almost private. And yet, collectively, they shape a world in which time is not a container to be filled, but a texture to be felt.

This expression of granular time reminds me of another type of temporal granularity – one that belongs not to farmers and poets, but to computer workers. In my A CV of Microwork, a piece commissioned by Art Goss, I took a schedule like that of Google Calendar and filled it with all the invisible and seemingly unproductive microtasks one performs throughout the day, for example: “Teams-Bulding: Install Microsoft Teams 1.5 00.8070”, “Waiting for Godot (Zoom Call Person not Showing Up)”, “Mentally Typing Email”. The last one takes place between 19:30 and 19:39, while there are even shorter ones, lasting one or two minutes. This CV is absurd, but also honest. It documents a form of labor that is fragmented, hidden, and hyper-quantified – time shattered into commercial microseconds. Here’s what I wrote to introduce the piece: “The paperwork explosion of the ’60s, which computers were supposed to end, has become a collision of digital microinteractions – a microwork explosion. In this CV of microwork, the life experience of the traditional résumé coincides with user experience.”

But shrinking time is not only a matter of scale. As I argued in A School Knows No Stopwatch, beyond a certain threshold, reducing the quantity of time begins to affect its very quality. In the text I was referring to tutorials with students, those one on one meetings in which a project is discussed. These moments are crucial in art and design education, yet they tend to become shorter and shorter due to the growing number of students or the reduction of staff – which, in effect, amounts to the same thing. When a tutorial becomes too short, the clock becomes the stopwatch; and the stopwatch doesn’t just measure – it controls. It changes how we relate to ourselves and to others. When time is compressed into units of efficiency, we stop noticing the subtle transitions. The thresholds, the mood swings, the slow dawning of understanding… all become a disturbance in a system that values speed over presence.

And yet, the microworker’s fragmented schedule isn’t just imposed externally; it becomes part of their perception of reality, turning activities into slots, that is, discrete, interchangeable bits. Attention itself becomes modular, dividable: a Taylorism of the mind. It’s what Hito Steyerl called junktime: time without quality. Over time, this process erodes our ability to dwell within experiences fully, continuously pulling us away from the gradual unfoldings that give meaning to life’s transitions.

On the one hand, we have the granularity of the season, which urges us to inhabit time by exercising attention, like we do when we notice the rapid, sudden shifts in the colors of a sunset. On the other hand, we have the granularity of the stopwatch, which compels us to see time as an external authority that manages and controls us. As much as we might wish to, we can’t escape either the clock or the stopwatch (After all, trains are supposed to leave at an appointed hour, and we don’t want them to be late) – so let’s make sure not to bring clock or stopwatch in when they’re not needed."]]></description>
<dc:subject>time 2025 silviolorusso artgoss watches clocks timekeeping seasons granularity scale attention efficiency taylorism hitosteyerl junktime watchcanon</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=e3Iwu0CjmnY">
    <title>12.03.24 The Diane Lewis Student Lecture Series | Pelin Tan - YouTube</title>
    <dc:date>2025-05-28T18:00:01+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=e3Iwu0CjmnY</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Collective assemblies and pedagogies of commons are about searching for the spatial politics of horizontalities that lead us (practitioners in the thresholds) to parameters of scales and slow-violence of sociopolitical conditions of infrastructures. Any scale of infrastructures, from a refugee tent to a community garden to an alternative gathering of pedagogies of unlearning, leads to the question of the spatial justice of where, in which condition, and with whom. Practitioners and educators in between architecture, geography, urbanism, and art create a critical discourse and methodology through commoning in diverse trans-localities. Tan suggests transforming assemblies to transversal method-based alliances; and developing urgent pedagogies in architecture and spatial practices with diverse horizontal alliances. Threshold infrastructure is the gathering, the base of alliances that reactivates the threshold, the in-betweens, and the collective survival. Alternative collectively initiated pedagogical platforms and assemblies are emancipative forms of solidarity, care, resistance, and knowledge production. What are the urgencies of architecture pedagogies in contested territories? How can pedagogies reveal and bring about ways of unlearning and undoing? Can alternative approaches in education and research reach beyond established institutional structures and through transversal and collective approaches? Do they make a difference in transforming knowledge, and how do they shape the architectural practice of the present?

Tan will present pedagogical design and art projects on critical spatial practices and will introduce the Urgent Pedagogies project (IASPIS). A Q&A session moderated by Jayne Miller will follow the presentation.

Professor Pelin Tan, P.hD., is the 6th recipient of the Keith Haring Fellowship of Art and Activism at Bard College (2019). She is a Turkish art historian and sociologist, currently a professor at the Faculty of Fine Arts, University of Batman based in Mardin, Turkey. She is a senior research fellow of the Center for Arts, Design and Social Research in Boston. For more than two decades, she has focused on urban and territorial conflict, commons, labor conditions, alternative pedagogies, and methodologies in art and architecture. She was a lead author of the Urban Society report by IPSP (Cambridge Univ. Press, 2018). She contributed to several publications such as "Climates: Architecture and The Planetary Imaginary" (Columbia Univ., 2017), "Refugee Heritage" (2021), "Radical Pedagogies" (MIT Press, 2022), "Designing Modernity: Architecture in the Arab World, 1945–1973" (Jovis, 2021), "From Public to Commons (Routledge, 2023), Agonistic Assemblies" (Sternberg/MIT Press, 2024). 

Tan is an editor of the i Press established by architect Mary Otis Stevens based in Cambridge, Massachusetts, and supported by the Graham Foundation (2023). Her forthcoming books include the following: "Forms of Non-Belonging" (E-flux Books, Sternberg/MIT Press, 2025), and "Threshold Architecture" (DPR-Barcelona, 2025).

She curated Gardentopia/Matera ECC 2019, was associate curator of the first Istanbul Design Biennial Adhocracy (2012), and co-curator of Urgent Pedagogies (IASPIS). Tan was a Postdoc at MIT (2011), a fellow of The Japan Foundation (2012) and Hong Kong Design Trust (2016), DAAD (2006-2007), and others. She co-directed several short films with artist Anton Vidokle and got the Sharjah Film Prize (2020) for their last film: "Gılgamesh: She, Who Saw the Deep" (2022). Her current short documentary "Landscapes as Archives" about the production of architecture in Palestine is on view at the Qattan Foundation, Ramallah (2023)."]]></description>
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<item rdf:about="https://onethingnewsletter.substack.com/p/airbnbs-relaunch-and-the-texture?publication_id=1860865&amp;post_id=164029393&amp;isFreemail=true&amp;r=4xdh&amp;triedRedirect=true">
    <title>🟧 Airbnb’s relaunch and the texture era of design</title>
    <dc:date>2025-05-21T01:42:06+00:00</dc:date>
    <link>https://onethingnewsletter.substack.com/p/airbnbs-relaunch-and-the-texture?publication_id=1860865&amp;post_id=164029393&amp;isFreemail=true&amp;r=4xdh&amp;triedRedirect=true</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Care is about intention, patience, and impact. It’s the opposite of scalability; scalability is when you don’t care, when you think that the same user experience should be applied to everyone on earth. Airbnb was a vector of that kind of scalability as it popularized the generic international minimalism of AirSpace, a flattening of aesthetic taste. Care, however, is against flattening. Airbnb now has to reinforce a sense of intimacy and specificity because it’s trying to promote (and sell) person-to-person interaction, IRL.

And yet! Any aesthetic innovation is relentlessly adopted and co-opted until it comes to signify its opposite. We’ll see more tech companies follow in Airbnb’s wake; a design entrepreneur on X already demonstrated how he used AI to replicate the skeuomorphic, rounded, animated icons, effortlessly whipping up a coffee machine. Care is also the opposite of automation; it’s a barista making a cappuccino with latte art for you by hand instead of a Nespresso machine pod. But AI makes automation almost irresistible. It’s increasingly difficult to signify quality in any kind of visual or brand choice, because anyone can catch up to you more or less overnight.

Which makes for a quandary: Do you need more design to show that you care, or less to show that it’s real? I’ll be watching for further examples of hyper-textured design, but I’ll also be slightly suspicious of it, looking for something that can’t be faked."]]></description>
<dc:subject>care caring scale scalability airbnb kylechayka brianchesky 2025 aesthetic design</dc:subject>
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<item rdf:about="https://danmcquillan.org/decomputing.html">
    <title>Decomputing</title>
    <dc:date>2025-05-15T23:06:55+00:00</dc:date>
    <link>https://danmcquillan.org/decomputing.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[direct link to video:
https://www.youtube.com/watch?v=WCnSCB19l7A ]

"One of the concepts I introduce in this talk is the idea of 'decomputing', as a 50:50 hybrid of decolonial and degrowth approaches.

"Decomputing challenges the expansionism of scale that AI brings to its technical form, to its environmental demands and to its social impacts. This expansionism is AI's version of 'growth', and it's empty metrics echo GDP in the ways they conceal the underlying destructiveness. Decomputing takes the idea of ‘computing within limits’ to refer not only to the scale of computational machinery but to limits of extractive and colonial logics, limits to a biosphere’s ability to recover, limits to our Western knowledge systems and limits to tech solutionism.

Decomputing is the reassertion of relationality over abstraction, and of the vernacular, as Ivan Illich would put it, over scale; that is, of vernacular forms-of-living that presuppose limits to property, limits to technology, and limits to scarcity. It's a logic for resisting datacentres, a way of cutting through the climate-washing and a way of extending those struggles. It's a rationale for more collective action to constrain computing which is out of balance with social & environmental justice.""]]></description>
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<item rdf:about="https://www.honest-broker.com/p/9-rules-for-new-technology">
    <title>9 Rules for New Technology - by Ted Gioia</title>
    <dc:date>2025-04-18T21:15:46+00:00</dc:date>
    <link>https://www.honest-broker.com/p/9-rules-for-new-technology</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Wendell Berry's list from 1987 is more relevant than ever before

What do you want from new technology?

A flying car? An AI girlfriend (or boyfriend)? A bottomless cup of coffee?

You need to think bigger.

Forget about that AI lover and cup of joe—instead ask youself what a healthy society should expect from new tech. Or a healthy family. Or just a small town girl living in a lonely world….

Wendell Berry provided a list of nine reasonable requirements for new tech back in 1987, and they’re still appropriate today.

Berry’s list is actually more relevant than ever before. And the failure of tech companies to meet his modest demands is now painfully evident to everybody.

It wasn’t always this bad.

A few years ago, most new technology lived up to many of Berry’s requirements. But not anymore. And the pace of decline gives us a useful way of measuring how poorly we are served by the current generation of technocrats.

Let’s go back to 1987.

Wendell Berry was living on a farm in Kentucky, and did his writing with pen and paper. His wife Tanya would create typewritten drafts of his manuscripts on a Royal standard typewriter purchased in 1956—which was, he insisted, “as good now as it was then.”

But friends told him he needed a computer. It would make it easier to write, they insisted.

In response, Berry came up with his list of nine reasons to embrace new technology. Let’s revisit them, one by one.

**************

Nine Standards for Technological Innovation

**************

(1) The new tool should be cheaper than the one it replaces.

This is a very persuasive selling point for new technology. And for most of my life, tech companies worked hard to lower prices.

I still recall my parents scrimping and saving in order to buy a color television when I was seven years old. It cost almost $500—a huge amount in those days.

They probably should have waited. A few months later, RCA dropped prices to $399.

Prices continued to drop in later years. You can buy a high tech TV today at Best Buy for less than what my parents paid in the 1960s.

Computers also got more affordable—at least until recently.

I got my first computer (an Apple IIE) when I was in graduate school—it was an expensive gift from the Boston Consulting Group in exchange for accepting their job offer.

The list price back then was $1,400. I could never have afforded to buy it on my tight student budget.

But, over a period of many years, each subsequent computer I acquired was better and cheaper than my previous model. Alas, that happy trend has now ended.

When I buy a new computer now, I pay more. And the performance is not always better. I recently had to scrap a new desktop after only a few months, and go back to my previous model.

The new computer didn’t work as well as my five-year-old one.

When did new tech stop getting cheaper?

It happened the day Steve Jobs died. Maybe not exactly on that date—but shortly afterwards.

Look at this chart of iPhone prices, adjusted for inflation, and you can see what I mean.

[image: chart]

Now let’s go to the second reason to adopt new tech from Wendell Berry’s list.

**************

(2) It should be at least as small in scale as the one it replaces.

This is another good reason to upgrade your setup. And tech did get smaller for many decades.

Guess who played a key role in that? Yes, Steve Jobs again. Because of his obsession with product design, we now carry a huge amount of advanced tech in our pocket.

Just consider this remarkable fact: Every device featured in this Radio Shack advertisement from 1991 has been replaced by your tiny phone.

[image: "Your smartphone has replaced every one of these devices."]

But this, too, changed soon after Jobs died. (Are you noticing a pattern here?)

The thinnest iPhone ever was the iPhone 6 (2014)—at a slim 6.9mm. The company continued to launch ‘mini’ models for a few years, but stopped after iPhone 13.

Tech is now bulking up. It’s not just the devices—wait until you see those AI data centers. A single facility can spread over two kilometers.

[image: screenshot of title and subtitle " AI data centers are becoming 'mind-blowingly large': Clusters of GPU chips in coming years will have to connect over distances longer than a mile, says the CEO of this fiber-optics firm." from https://www.zdnet.com/article/ai-data-centers-are-becoming-mind-blowingly-large/ ]

**************

(3) It should do work that is clearly and demonstrably better than the one it replaces.

This is the most obvious requirement for new tech. It needs to work better than old tech.

But Silicon Valley has totally abandoned this ideal. Every web interface I use has gotten worse over time—from search engines to social media to software to shopping apps.

Google is worse than ever. Twitter is worse than ever. Amazon is worse than ever. Facebook is worse than ever. Everything I get from Microsoft is worse than ever.

So here, too, we see that new tech previously fulfilled Berry’s requirement—but stopped doing so around the time Steve Jobs died.

**************

(4) It should use less energy than the one it replaces.

Here, again, we see an ominous reversal. With the rise of AI, tech companies now use up more energy than ever before. They are sucking the power grid dry in many places.

And it’s going to get worse—much worse.

[image: chart "Summary of GenAI demand forecast"]

What makes this especially revealing is the fact the public intensely dislikes AI—surveys make this absolutely clear. So tech companies are destroying the environment solely to increase their dominance and control—not to please you and me.

**************

(5) If possible, it should use some form of solar energy, such as that of the body.

Now Berry is asking for something our technocracy has never delivered.

And here we encounter the exact opposite of the AI situation described above.

We saw that AI depends on huge investment from corporations, while consumers are mostly indifferent. Solar energy is the opposite: It’s supported by investment from consumers—who use it to heat their homes, water, etc.—while corporations are mostly indifferent.

What a sad state of affairs. Private citizens have more prudent approaches to tech than the tech companies themselves (or their billionaire owners).

**************

(6) It should be repairable by a person of ordinary intelligence, provided that he or she has the necessary tools.

This, too, has changed during my lifetime. I once saw my father unscrew the back of our home TV set, and fix a malfunctioning part. Nowadays you can’t even open up those bad boys.

Tech providers create all sorts of obstacles to prevent repairs—unusual screws, arcane software, special tools, etc.

Consider the case of John Deere tractors, which wouldn’t start until a company-trained technician cleared out the error code. The company also refused to sell spare parts. Their practices got so abusive that politicians passed right-to-repair bills to protect farmers.

But the worst example happened during the COVID pandemic, when companies tried to prevent hospitals from fixing their malfunctioning ventilators. Manufacturers put software locks on this life-saving equipment to prevent repairs.

This represents a total failure on the part of the technocracy—and actual malfeasance by the executives who run these companies.

**************

(7) It should be purchasable and repairable as near to home as possible.

Finally I can give some tiny credit to our tech titans. They do offer home delivery—even if the product is made in a sweatshop far, far away.

**************

(8) It should come from a small, privately owned shop or store that will take it back for maintenance and repair.

This is a pipe dream. The tech product lifecycle is built on planned obsolescence, not simple repairs.

When your device or software stops working, you replace or upgrade—whether you want to or not.

In some instances, you aren’t even allowed to own, let alone fix, your tech—you just license or lease or subscribe. It’s like communism. You own nothing, and will love it.

**************

(9) It should not replace or disrupt anything good that already exists, and this includes family and community relationships.

This may be the biggest tech failure of them all.

The leading tech companies have deliberately promoted dysfunctional apps that destroy lives. And they know it.

- Leaked internal documents from TikTok show that they were aware that teens get addicted to their app in just 35 minutes. They built it that way. https://www.npr.org/2024/10/11/g-s1-27676/tiktok-redacted-documents-in-teen-safety-lawsuit-revealed

- Facebook knew that Instagram use leads to depression, anxiety, eating disorders, and other problems. https://www.cbsnews.com/news/facebook-instagram-dangerous-content-60-minutes-2022-12-11/

- Spotify insiders have confirmed the company’s systematic plan to reduce royalties to musicians by manipulating passive listeners. https://www.honest-broker.com/p/the-ugly-truth-about-spotify-is-finally

- For more examples, see my list of 52 indicators that technological progress is reversing. https://www.honest-broker.com/p/52-reasons-to-fear-that-technological

This is the new normal for tech: It deliberately makes things worse, not better.

Here’s the entire list of Wendell Berry’s criteria. If this were a report card, your tech leaders would all get failing grades.
Wendell Berry's list of criteria for new tech.

The curious fact is that the most up-to-date and forward-looking thing is this whole article is Berry’s list from 1987. Nothing on it is obsolescent or inappropriate or dysfunctional or harmful.

I wish our tech companies could say the same for their work."

[via:
https://2ndbreakfast.audreywatters.com/ai-is-carceral-ed-tech/ ]]]></description>
<dc:subject>tedgioia wendellberry technology innovation progress tools 2025 1987 spotify facebook meta apple iphone ai artificialintelligence gerativeai instagrm tiktok maintenance repair plannedobsolescence repairability local small slow covid-19 coronavirus pandemic ventilators capitalism consumerism growth solar energy climate climatechange globalwarming waste disposability energyuse consumption siliconvalley stevejobs microsoft amazon google enshittification scale scaling decentralization computers computing society civilization canon cv soicopathy bigtech righttorepait care relationships electricity families community anxiety pathology depression</dc:subject>
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</item>
<item rdf:about="https://greattransition.org/publication/for-love-of-place">
    <title>For Love of Place: Reflections of an Agrarian Sage | Wendell Berry</title>
    <dc:date>2025-04-03T02:24:31+00:00</dc:date>
    <link>https://greattransition.org/publication/for-love-of-place</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["How do we cultivate a sense of place in an industrialized, globalizing world? Writer and farmer Wendell Berry discusses the role of agrarian values in nurturing communitarian consciousness with Tellus Senior Fellow Allen White."

...

"You are a champion of “agrarian” values. What are these values, as you understand them?

Because of questions like this, I took some care in the introduction to my latest book to write out a list of agrarian values. A shortened version would be:

<blockquote>1. An elated, loving interest in the use and care of the land.

2. An informed and conscientious submission to nature.

3. The wish to have and to belong to a place of one’s own, as the only secure source of sustenance and independence.

4. A persuasion in favor of economic democracy; a preference for enough over too much.

5. Fear and contempt of waste of every kind, and its ultimate consequence in land exhaustion.

6. A preference for saving rather than spending.

7. An assumption of the need for a subsistence or household economy.

8. An acknowledged need for neighbors, and a willingness to be a good neighbor.

9. A living sense of the need for continuity of family and community life.

10. Respect for work, and (as self-respect) for good work.

11. A lively suspicion of anything new, contradicting the ethos of consumerism and the cult of celebrity.</blockquote>

That is my list."

[via:
http://sarahendren.com/2025/04/03/elated-interest-lively-suspicion/

"This week I had architecture students reading about rural and remote spaces. Among other things, they looked at the terrific work of Rural Studio, Rebecca Solnit’s A Field Guide to Getting Lost, and essays by Wendell Berry. I also included this interview with Berry, which cites an abbreviated version of his “agrarian values.” I asked students to identify the ideas that are not explicitly environmental, in the familiar green-rhetoric sense, and to speculate about why they might be part of Berry’s wider vision. We had one of the best conversations all semester thanks to the provocations below:

[list above]"

See also:
https://micro.blog/ablerism/61417449

"that list helped us get pretty quickly to the larger malaise of modernity by means of environmentalism. And somehow it's an oblique way for them to consider the sacred cows of the zeitgeist: limitless choice, endless growth, etc."]]]></description>
<dc:subject>2018 wendellberry allenwhite place farming values local small scale nature sustenance sustainability democracy economics slow conservation neighborliness work labor luddism neoluiddites luddites neoluddism cleebrity consumerism consumption frugality maintenance care repair community life living modernity choice growth degrowth</dc:subject>
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<item rdf:about="https://kottke.org//15/10/scaling-laws-and-the-speed-of-animals">
    <title>Scaling Laws and the Speed of Animals</title>
    <dc:date>2025-03-29T02:38:47+00:00</dc:date>
    <link>https://kottke.org//15/10/scaling-laws-and-the-speed-of-animals</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A recent paper found that the time it takes for an animal to move the length of its own body is largely independent of mass. This appears to hold from tiny bacteria on up to whales — that’s more than 20 orders of magnitude of mass. The paper’s argument as to why this happens relies on scaling laws. Alex Klotz explains.

<blockquote>A well-known example is the Square-Cube Law, dating back to Galileo and described quite well in the Haldane essay, On Being the Right Size. The Square-Cube Law essentially states that if something, be it a chair or a person or whatever, were made twice as tall, twice as wide, and twice as deep, its volume and mass would increase by a factor of eight, but its ability to support that mass, its cross sectional area, would only increase by a factor of four. This means as things get bigger, their own weight becomes more significant compared to their strength (ants can carry 50 times their own weight, squirrels can run up trees, and humans can do pullups).

Another example is terminal velocity: the drag force depends on the cross-sectional area, which (assuming a spherical cow) goes as the square of radius (or the two-thirds power of mass), while the weight depends on the volume, proportional to the cube of radius or the first power of mass. As Haldane graphically puts it

“You can drop a mouse down a thousand-yard mine shaft; and, on arriving at the bottom, it gets a slight shock and walks away, provided that the ground is fairly soft. A rat is killed, a man is broken, a horse splashes.”</blockquote>

Scaling laws also come into play in determining the limits of the size of animals: The Biology of B-Movie Monsters.

<blockquote>When the Incredible Shrinking Man stops shrinking, he is about an inch tall, down by a factor of about 70 in linear dimensions. Thus, the surface area of his body, through which he loses heat, has decreased by a factor of 70 x 70 or about 5,000 times, but the mass of his body, which generates the heat, has decreased by 70 x 70 x 70 or 350,000 times. He’s clearly going to have a hard time maintaining his body temperature (even though his clothes are now conveniently shrinking with him) unless his metabolic rate increases drastically.

Luckily, his lung area has only decreased by 5,000-fold, so he can get the relatively larger supply of oxygen he needs, but he’s going to have to supply his body with much more fuel; like a shrew, he’ll probably have to eat his own weight daily just to stay alive. He’ll also have to give up sleeping and eat 24 hours a day or risk starving before he wakes up in the morning (unless he can learn the trick used by hummingbirds of lowering their body temperatures while they sleep).</blockquote>"]]></description>
<dc:subject>scale scaling kottke multispecies 2025 mass alexklotz science biology physics</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:406d62617069/</dc:identifier>
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<item rdf:about="https://koozarch.com/interviews/sea-change-fishy-architectures-with-andr-tavares-and-perla-gsladttir">
    <title>Sea Change: fishy architectures with André Tavares and Perla Gísladóttir – KoozArch</title>
    <dc:date>2025-03-23T21:35:15+00:00</dc:date>
    <link>https://koozarch.com/interviews/sea-change-fishy-architectures-with-andr-tavares-and-perla-gsladttir</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Activist Perla Gísladóttir and André Tavares — author of ‘Architecture Follows Fish’ (MIT Press, 2024) share a profound conviction that as architects, we can ameliorate and understand more of our marine and coastal environment."]]></description>
<dc:subject>perlagísladóttir andrétavares fish architecture coast environment coastline iceland shumibose northatlantic newfoundland norway ecosystems society fishing cod scale</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=gqtrNXdlraM">
    <title>You Are Witnessing the Death of American Capitalism - YouTube</title>
    <dc:date>2025-03-09T18:07:48+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=gqtrNXdlraM</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Corrections and notes: 

A few things were possibly over-simplified to prevent this from becoming a 170 part Ken Burns series. Please do some searching/reading and learn your butt off! I'll add to these as needed, as responding to comments will just get lost in the ether of YouTube comment pages.
 
- Futures contracts and options are a bit different. In a contract, the buyer is obligated to buy the asst, and an option frees them of that obligation. 

- The wealth generated in the 1950's can also be greatly contributed to much of Europe's destruction and how America used that as leverage to lend money under the condition of the US dollar being standardized for trade. This is a fascinating hour long video in itself.

- I anticipate that a portion of viewers will argue that this is just a new phase of capitalism. I disagree, but delving further into that disagreement requires further analyzing the semantic definition of "capitalism", which is probably a waste of time. So whether this is a new thing that doesn't have a name or a new mutation of capitalism that doesn't have a name, both are correct in describing the circumstances. 

- Bitcoin would've been a great answer to a lot of these problems. Unfortunately it's not used as a currency, but as a prospective asset. If it's not replacing the US dollar enmasse, it's not a solution to anything in this video. In fact, it makes a lot of this worse when you consider the insane amount of alt-coins. 

Further viewing: 
- There is no higher recommendation on YouTube than  @PBoyle  for anything related to finance or economic history. 
- Adam Curtis (BBC, etc) makes films that provide excellent surreal recaps of recent history that absolutely inspire me greatly. 

LOTS of books I recommend:
- Technofuedalism is an excellent and accessible book about this from Yanis Varoufakis. It's actually a bit more far-reaching (and scary) than my conclusions in this video. 

All of the following inspired this video: 
- The Age of Surveillance Capitalism by Shoshana Zuboff
- Platform Capitalism by Nick Srnicek
- The Attention Merchants by Tim Wu
- New Dark Age by James Bridle
- Capital is Dead: Is this something worse? by McKenzie Wark

Finally, there are too many books to name about WWII and the Soviet Union that fascinate me endlessly. There is so much to learn those time-encapsulated parallel economies. 

Timestamps:
0:00 - Intro
1:43 - CH1 Capitalism (A Eulogy)
9:23 - CH2 History Repeats Itself
19:33 - CH3 Post Capitalism
26:27 - CH4 Digital Sharecropping
36:10 - Conclusions"]]></description>
<dc:subject>bennjordan capitalism latecapitalism venturecapital 2025 economics sharecropping digitalsharecropping history josephstiglitz jeremyrifkin yanisvaroufakis feudalism civilwar emancipation rentseeking markets economy interestrates inflation deflation ronpaul federalreserve elonmusk government governance stockmarket capital inequality greatdepression growth middleclass class futures commodities speculation dept leveraging agriculture postcapitalism 1929 fdr newdeal socialsecurity minimumwage socialism communism taxes taxation labor work workers regulation deregulation sec unions unionization organizing jeffbezos corporations corporatism ww2 wwii freemarket rationing recylcing 1940s 1950s us 2000s dotcombubble suprimemortgages greatrecession globalfinancialcrisis mortgages mortgagebackedsecurities securities housing realestate 2008 barackobama banks banking georgewbush bailouts trickledowneconomics unemployment amazon hedgefunds 2021 amazonprime walmart scale scaling fastscaling blitzscaling monopolies disruption</dc:subject>
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<dc:identifier>https://pinboard.in/u:robertogreco/b:f9850c7c8cba/</dc:identifier>
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<item rdf:about="https://www.muzeumsusch.ch/en/1364/Laura-Grisi-The-Measuring-of-Time">
    <title>Muzeum Susch - Laura Grisi. The Measuring of Time - Past - Exposiziuns Temporaras</title>
    <dc:date>2025-03-09T04:24:52+00:00</dc:date>
    <link>https://www.muzeumsusch.ch/en/1364/Laura-Grisi-The-Measuring-of-Time</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The exhibition The Measuring of Time, conceived for Muzeum Susch, is the first, wide-reaching retrospective dedicated to the artist who died in 2017. The title of the show derives from a 16 mm film depicting the solitary artist on a sandy beach, amidst who is making a Sisyphean action that apparently has no end, beyond time. Over and above the display of important works from the 1960s through the 1980s and the presentation of documents that are fundamental to the artist’s research and travels, the exhibition will be the occasion for a reconstruction of several environments dedicated to natural phenomena (such as fog, rain, wind, etc.) that have not been on view since the turn of the 1960s and 1970s when they were presented by Laura Grisi.

Occupying a distinct position that is difficult to pinpoint within any single artistic trend of the 1960s-70s, Laura Grisi’s oeuvre now appears as one of the most original and personal cases of conceptual art and diagrammatic thought (both sensory and mental), in which reasoning is shown through icons and by means of visual representations.

In her diverse practice which could be subsumed as revolving around the topic of the ‘journey’ (be that with respect to remote locations she visited or the multiplicity of mediums used), Laura Grisi embodies the sort of stateless and nomadic female subject who defies the politics of identity, the notion of unambiguous representation as well as the unidirectionality of passing time.

Born in Rhodes, Greece, in 1939, educated in Paris and living between Rome and New York, Laura Grisi spent long periods of her life in Africa, South America and Polynesia. This involvement with cultures beyond those of the Western world would leave an indelible mark on her own practice increasingly focused on the search for a cosmic thought or the ‘science of the concrete’, as Levi-Strauss would have it. In the same way, despite choosing photography as the primary method of her research, she subsequently moved to ‘variable painting’ (with sliding panels and neon tubes), followed by dynamic, environmental installations in which she artificially reproduced natural phenomena, in order to ultimately arrive at a descriptive, verbal form and mathematical language as a conceptual tool, which she employed to explore the mechanisms of human perception and knowledge. Laura Grisi’s body of work is a titanic effort to account for the breadth, the multiplicity, the imperceptible nature, as well as the infinite proliferation, of all things possible, the starting point for which are the precise constraints, paradoxical gaps, linguistic and semiotic limitations, in accordance with an approach that is close to the Nouveau Roman, the Nouvelle Vague cinema, and the French Oulipo group.

The tension between the macro and micro scale, between data and the potentiality (the system and contingency, the universal and particular, the past and the future) is enacted each time with radical politics of attention: to the minimal, the marginal, to zero degrees, with four pebbles, the sound of water dripping, the color of mango leaves, the direction of the wind, the perceptive passage between sensations, the sounds made by the movement of ants on the ground. Such extreme attention is always the subject of a solitary anthropological ritual whose cultural coordinates elude us: counting grains of sand, measuring the strength of the wind, distilling sensory perceptions, re-photographing photographs, permuting things and objects, listening to the inaudible – as if the immeasurable was always the ultimate data of an unflagging measuring process, as if signs and languages would be an initial limit of the possible. “Her work – as Lucy Lippard wrote in 1979 – balances between choices and lack of choices. She chooses the usually permutational system and then takes what it gives her”."]]></description>
<dc:subject>lauragrisi art 2021 marcoscotini krzysztofkosciuczuk time 1960s 1970s 1980s identity oulipo scale data potentiality lucylippard measurement perception photography fog rain wind sensory</dc:subject>
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<item rdf:about="https://emilypittsdonahoe.substack.com/p/against-efficiency">
    <title>Against “Efficiency” - by Emily Pitts Donahoe</title>
    <dc:date>2025-02-23T16:43:22+00:00</dc:date>
    <link>https://emilypittsdonahoe.substack.com/p/against-efficiency</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This blog post came to be through a ridiculously inefficient process. What you’re reading is a third attempt, written on a third topic. I’ve also gotten feedback on various drafts from two colleagues (both of whom lovingly advised me to rein it in). I’ve spent much more time on my writing this week than I normally spend—far too much on a silly little blog post.

The reason I spent so much time is because I had so many thoughts and emotions that I needed to process. Even this post, on what I anticipated would be a more focused topic, is straining to contain all the ideas I want to cram into it. I myself am straining to take the venomous anger I feel and shape it into something more measured and coherent and useful. (I’m afraid I’m having only limited success.)

But this process is only inefficient if you think my time is better employed by creating a product than by thinking and feeling things. It’s only inefficient if my primary purpose is to be a productive worker rather than a human being. Are there more profitable uses of my time? Sure. Do I feel my time has been wasted? Absolutely not.

As a writing teacher, I think this is what writing can do. It’s one of the best uses of writing I can think of, actually. And I want my students to have what I have: the ability to work through white-hot, burning rage by accidentally banging out 5,000 words of pure snark when they’re supposed to be doing something more “productive.”

I want them to use AI, if they use it at all, to advance their learning, not to make their writing process more “efficient.” I, like others at my institution, want students to pursue what one state official has called “useless degrees” in “garbage fields” if it enriches their time on this planet. I want them to become the kind of critical thinkers who can analyze the rhetoric of Senate bills and executive orders to see how words like “efficiency” and “wasteful” and “merit” are being used as dog whistles—and who can disrupt the startling efficiency of this backwards project by throwing sand in its gears.

I want us all to make human thriving, not efficiency, the center of our work. Is that too much to ask?"

[via:
https://2ndbreakfast.audreywatters.com/automated-contempt/ ]]]></description>
<dc:subject>emilypittsdonahoe efficiency 2025 dei policy us quity inclusion government joséantoniobowen cedwardwatson scale scalability ai artificialintelligence teaching howweteach education highered highereducation academia writing howwewrite</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=6ZIjgYfkqHI">
    <title>Writer Günter Grass: &quot;Facebook is shit.&quot; | Louisiana Channel - YouTube</title>
    <dc:date>2025-02-16T19:12:57+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=6ZIjgYfkqHI</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[""Someone who has 500 friends has no friends." An interview with the Nobel Prize-winning author Günter Grass on Facebook, computers, and the internet.

Günter Wilhelm Grass (1927-2015) was a German novelist, poet, playwright, illustrator, graphic artist, and sculptor best known for his first novel, The Tin Drum (1959). In 1999, he received the Nobel Prize in Literature.

Günter Grass was interviewed by Marc-Christoph Wagner in 2013.
Camera: Klaus Elmer
Editing: Martin Kogi
Produced by Marc-Christoph Wagner
Copyright: Louisiana Channel, Louisiana Museum of Modern Art, 2013"]]></description>
<dc:subject>slow small internet socialmedia web online cellphones mobile phones reading writing friendship canalog güntergrass facebook attention howwewrite howweread scale scaling surveillance 2013</dc:subject>
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<item rdf:about="https://helenbeetham.substack.com/p/the-audrey-watters-episode">
    <title>The Audrey Watters episode - by Helen Beetham</title>
    <dc:date>2025-02-03T20:27:59+00:00</dc:date>
    <link>https://helenbeetham.substack.com/p/the-audrey-watters-episode</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["As we sink further into the pit that is the Musk/Trump presidency, who better to survey the hellscape on the way down than Audrey Watters, ed tech’s sharpest and toughest commentator? If you don’t know Audrey’s work, you really should. You’ll find her Second Breakfast newsletter in the shownotes, along with a link for her book, Teaching Machines, and plenty more that came up in our discussion. It’s the first imperfect x breakfast cross-over on the pod, and I hope it won’t be the last.

Audrey’s newsletter, Second Breakfast: https://2ndbreakfast.audreywatters.com/

Audrey’s book Teaching Machines https://mitpress.mit.edu/9780262546065/teaching-machines/

Simone Brown on the origins of surveillance in the management of plantation labour: https://journals.kent.ac.uk/index.php/klr/article/view/1100

Emily Bender and Timnit Gebru (et al’s) famous paper: On the dangers of stochastic parrots: https://dl.acm.org/doi/10.1145/3442188.3445922

Recent critique of this paper from a posthumanist perspective, referenced by Helen: https://posthumanism.co.uk/jp/article/view/3287

Meredith Whittaker on Babbage, computers and plantation labour: https://logicmag.io/supa-dupa-skies/origin-stories-plantations-computers-and-industrial-control/

Reid Hoffman ‘AI will empower humanity’ in the NYT, referenced by Audrey: https://www.nytimes.com/2025/01/25/opinion/ai-chatgpt-empower-bot.html

The article is paywalled but there is an interview with similar takes here: https://techcrunch.com/2025/01/26/why-reid-hoffman-feels-optimistic-about-our-ai-future/

A recent Guardian UK article on the ‘Paypal Mafia’: https://www.theguardian.com/technology/2025/jan/26/elon-musk-peter-thiel-apartheid-south-africa

Peter Thiel’s argument that freedom and democracy are incompatible, referenced by Audrey: https://www.cato-unbound.org/2009/04/13/peter-thiel/education-libertarian/. This is also referenced by Curtis Yarvin and Nick Land in support of their Dark Enlightenment neo-reactionary movement: https://en.wikipedia.org/wiki/Dark_Enlightenment

Links between Palantir (Peter Thiel’s company) and the US military: https://www.palantir.com/offerings/defense/air-space/

Helen’s original substack post on Faculty AI (a new one follows shortly): https://helenbeetham.substack.com/i/139080460/safer-ai-round-two

AI Snake Oil, blog of the book by Arvind Narayanan and Sayash Kapoor, discussed by Audrey and Helen:
https://www.aisnakeoil.com/ "]]></description>
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<item rdf:about="https://www.newcartographies.com/p/truth-doesnt-scale">
    <title>Truth Doesn't Scale - by Nicholas Carr - New Cartographies</title>
    <dc:date>2025-01-23T08:47:53+00:00</dc:date>
    <link>https://www.newcartographies.com/p/truth-doesnt-scale</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Why online fact-checking will never work."

...

"I’ve been fact-checked. It’s an uncomfortable experience but also therapeutic. One has one’s flaws exposed — sloppiness, overreaching, wrong-headedness, impetuousness, ignorance, peevishness — and dealt with. Nothing gets swept under the rug; it all has to be resolved on the page, in public view. One emerges from a rigorous fact checking a chastened, and maybe a better, writer and man. And one avoids the embarrassment of the printed error, the unerasable kind. Fact checkers are an irritant. I salute them.

Sometimes fact checking is, like a Joe Friday interrogation, strictly about the facts. You get a date wrong. You garble a quotation. Usually, though, it’s fuzzier. It’s about interpretation. Are you pushing the facts too far? Are you skewing the evidence? Are you drawing a clear enough line between opinion and fact? In summarizing some event or concept, are you distorting it? There are no clear-cut answers to such questions. It comes down to a negotiation among writer and checker and editor, each of whom, like everyone else on the planet, has imperfect judgment. The negotiation is less about establishing a point of truth than about establishing truth’s boundaries.

Mark Zuckerberg is a silly man. (I sense that with his recent James Caan Action Figure makeover, he has achieved peak silliness, but I don’t want to underestimate him. He could still surprise me.) But his decision to end Meta’s outsourced fact-checking program was the correct one, if only because it ended a pantomime. And the timing of the announcement, on the the eve of the Trump restoration, was fortuitous in its cynicism, as it made clear that the Meta program was always about politics, not epistemology. Meta’s third-party fact checkers weren’t mapping the boundaries of truth. They were mapping the boundaries of orthodoxy.

Thanks for reading New Cartographies. Subscribe for free.

Zuckerberg’s decision to follow the lead of that intrepid and omnipresent truth-seeker, Elon Musk, and set up an X-like system of “Community Notes” is another political act, of equal cynicism. Handing off authority for fact checking to “the community” has practical advantages for Meta, as it did for X. The community doesn’t send invoices. Fact checking, like content creation, is unpaid labor that users, or at least some small subset of them, will contribute for free. And by “democratizing” fact checking, Meta gains a buffer against criticism. Responsibility, and blame, is shifted onto a faceless public.

Power to the people? Not quite. With Community Notes, the algorithm, as always, gets the final say. A volunteer fact checker proposes a note to attach to some dubious or simply contentious post. Other volunteers vote on whether the note should be published. And then the Meta algorithm steps in, weighs the votes according to its assessment of each voter’s viewpoint and objectivity, and makes a go/no go decision. The negotiation takes place within a black box. Democracy is a ghost in the machine. And by the time a decision is rendered — hours or days after the fact — the disputed post has circled the globe a thousand times.

Fact checking works, if imperfectly, in traditional publishing because it’s conducted by a small set of people who share similar values and goals. They may have different views about any number of matters, but they hold a common belief in the standards of journalism, a belief that the accuracy of information is a public good. Even if you’ll never arrive at capital-t Truth, the ideal of Truth gives you a useful set of bearings. It leads you to the best possible decision, in advance of publication.

Take fact checking out of that intimate, human setting, turn it into an industrial program of outsourcing, crowdsourcing, or automation, and it falls apart. It becomes a parody of itself. The desire to “scale” fact checking, to mechanize the arbitration of truth, is just another example of the tragic misunderstanding that lies at the core of Silicon Valley’s entire, grandiose attempt to remake society in its own image: that human relations get better as they get more efficient. A community, we seem fated to learn over and over again, is not a network."]]></description>
<dc:subject>nicholascarr factchecking socialmedia contentmoderation 2025 scale scaling meta facebook twitter internet web online howwewrite writing howweread reading publishing markzuckerberg instagram communitynotes scalability siliconvalley society networks</dc:subject>
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<item rdf:about="https://helenbeetham.substack.com/p/the-dan-macquillan-episode">
    <title>The Dan MacQuillan episode - by Helen Beetham</title>
    <dc:date>2025-01-17T18:23:55+00:00</dc:date>
    <link>https://helenbeetham.substack.com/p/the-dan-macquillan-episode</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this episode I talk to Dan MacQuillan, Lecturer in Creative Computing at Goldsmiths, and author of Resisting AI: an Anti-fascist Approach to Artificial Intelligence. I read this in 2022, as soon as it was published, and it remains for me one of the most vivid, provocative and relevant critiques of ‘artificial intelligence’ as a project. Here, Dan speaks about the continuities between today’s machine learning models and earlier projects of categorising and disciplining people. We discuss how education is implicated in these architectures and how educators might resist. Dan has been a star of podcasts with tens of thousands of listeners, so I am deeply grateful that he made time to talk to me on this first episode of Imperfect Offerings in sound.

Links

Dan’s home page: https://www.gold.ac.uk/computing/people/d-mcquillan/

Resisting AI: and Anti-Fascist Approach to Artificial Intelligence from Bristol University Press: https://bristoluniversitypress.co.uk/resisting-ai

Dan’s ‘other’ podcasts on Resisting AI: https://www.transformingsociety.co.uk/2023/07/17/the-extensive-and-unconventional-reach-of-dan-mcquillans-resisting-ai/

On Arendt’s diagnosis of ‘thoughtlessness’ as a feature and an enabler of fascism: https://danmcquillan.org/arendtandalgorithms.html

On AI colonialism and the likely impacts on the Global South: https://foreignpolicy.com/2024/12/17/ai-global-south-inequality/ or https://www.technologyreview.com/supertopic/ai-colonialism-supertopic/

On algorithmic states of exception: https://research.gold.ac.uk/id/eprint/11079/

Wikipedia article on the Situationists: https://en.wikipedia.org/wiki/Situationist_International

And on Guy Debord’s Society of the Spectacle: https://en.wikipedia.org/wiki/The_Society_of_the_Spectacle

“All that was once directly lived has become mere representation”"]]></description>
<dc:subject>danmacquillan 2025 helenbeetham ai artificialintelligence computing education howweteach teaching highered highereducation resistance situationists colonialism aicolonialism colonization guydebord societyofthespectacle algorithms globalsouth hannaharendt generativeai fascism technology antifascism donaldtrump jdvance transparency opacity marginalization border borders productivity learning howeelearn criticalthinking summarization distraction bubbles aibubble computers generativity noise tools michelfoucault foucault power literacy medialiteracy continuity reductiveness labor work austerity neoliberalism economics politics policy thoughtlessness thinking howwethink decisionmaking decisions process reading howweread business outsourcing luddism luddites neouddites situationist kenknapp buereauofpublicsecrets polycrisis climatecrisis climatechange legitimacy globalwarming climate diversion crises artificialgeneralintelligence surrealists datacenters environment capitalism jeffbezos geoengineering amazon tesla t</dc:subject>
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<item rdf:about="https://theconvivialsociety.substack.com/p/life-cannot-be-delegated">
    <title>Life Cannot Be Delegated - by L. M. Sacasas</title>
    <dc:date>2024-12-30T08:44:12+00:00</dc:date>
    <link>https://theconvivialsociety.substack.com/p/life-cannot-be-delegated</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A few weeks ago, I posted about how certain lines or quotations can function as verbal amulets that we carry with us to ward off the deleterious spirits of the age. Such words, I suggested, “might somehow shield or guide or console or sustain the one who held them close to mind and heart.”

One such line for me, which I did not include in that earlier post, comes from a rather well-known 1964 essay by historian and cultural critic Lewis Mumford, “Authoritarian and Democratic Technics.”1 Of course, to say it is “well-known” is a relative statement. I mean something like “well-known within that tiny subset of people who are interested in technology and culture and who also happen to care about what older sources might teach us about such matters.” So, you know, not “well-known” in the sense that most people would mean the phrase.

That said, the essay should be more widely read. Sixty years later, Mumford’s counsel and warnings appear all the more urgent. It is in this essay that Mumford warned about the “magnificent bribe” that accounts for why “our age surrendered so easily to the controllers, the manipulators, the conditioners of an authoritarian technics.”

Here’s how Mumford describes the bargain. Forgive the lengthy quotation, but I think it will be worth your time if you’ve not encountered it before.

<blockquote>The bargain we are being asked to ratify takes the form of a magnificent bribe. Under the democratic-authoritarian social contract, each member of the community may claim every material advantage, every intellectual and emotional stimulus he may desire, in quantities hardly available hitherto even for a restricted minority: food, housing, swift transportation, instantaneous communication, medical care, entertainment, education. But on one condition: that one must not merely ask for nothing that the system does not provide, but likewise agree to take everything offered, duly processed and fabricated, homogenized and equalized, in the precise quantities that the system, rather than the person, requires. Once one opts for the system no further choice remains. In a word, if one surrenders one’s life at source, authoritarian technics will give back as much of it as can be mechanically graded, quantitatively multiplied, collectively manipulated and magnified.</blockquote>

There’s a lot to think about in those few lines. For my money, that paragraph, written sixty years ago, tells us more about the current state of affairs than a thousand takes we might stumble across as we browse our timelines today. There is, for instance, just below the surface of Mumford’s analysis, a profound insight into the nature of human desire in late modern societies that is worth teasing out at length, but I’ll pass on that for the time being.2

A little further on, nearing the close of the essay, Mumford tells readers that they should not mistake his meaning. “This is not a prediction of what will happen,” he clarifies, “but a warning against what may happen.” More than half a century later, I’m tempted to say that the warning has come perilously close to reality and the only question now might be what comes next.

But all of this, patient reader, is prelude to sharing the line to which I’ve been alluding.

It is this: “Life cannot be delegated.”

Simply stated. Decisive. Memorable.

Here’s a bit more of the immediate context:

<blockquote>“What I wish to do is to persuade those who are concerned with maintaining democratic institutions to see that their constructive efforts must include technology itself. There, too, we must return to the human center. We must challenge this authoritarian system that has given to an under-dimensioned ideology and technology the authority that belongs to the human personality. I repeat: life cannot be delegated.”</blockquote>

I say it is simply stated, but it also invites clarifying questions. Chief among them might be “What exactly is meant by ‘life’?” Or, “Why exactly can it not be delegated?” And, “What counts as delegation anyway?” So let’s start there.

Whatever we take life to mean, we should immediately recognize that we are speaking qualitatively. Mumford is telling us something about an ideal form of life, not mere existence.3 Earlier, for example, he had spoken about life in its “fullness and wholeness.”

Mumford’s claim is a provocation for us to consider what might be essential to a life that is full and whole, one in which we might find meaning, purpose, satisfaction, and an experience of personal integrity. This form of life cannot be delegated because by its very nature it requires our whole-person involvement. And by delegation, I take Mumford to mean the outsourcing of such involvement to a technological device or system, or, alternatively, the embrace of technologically mediated distraction and escapism in the place of such involvement.

I also tend to read Mumford’s claim through Ivan Illich’s concept of thresholds. Illich invited us to evaluate technologies and institutions by identifying relevant thresholds, which, when crossed, rendered the technology or institution counterproductive. This means that rather than declare a technology or institution either good or bad by its nature, we recognize instead the possibility that a technology or institution might serve useful ends until it crosses certain thresholds of scale, volume, or intensity, after which it stops serving the ends for which it was created and become, first, counterproductive and then eventually destructive.

So, with regard to the principle that life cannot be delegated, we might helpfully ask, “What are the thresholds of delegation beyond which what we are left with is no longer life in its fullness and wholeness?”

This seems to be an especially relevant question as we navigate the ever-widening field of technologies which invite us to delegate an increasing range of tasks, activities, roles, and responsibilities. We are told, for instance, that we are entering an age of LLM-based AI agents, which will be able to streamline our work and simplify our lives across a wide array of domains.

[image]

Perhaps. My point is not to rule out any such possibility.4 Rather, I am inviting us to critically consider at the outset where the thresholds of delegation might be for each of us. And these will, in fact, vary person to person, which is why I tend to traffic in questions rather than prescriptions. I am convinced that these are matters of practical wisdom. No one can set out a list of precise and universal rules applicable to every person under all circumstances. Indeed, the temptation to wish for such is likely a symptom of the general malaise. We must all think for ourselves, and in conversation with each other, so that we can arrive at sound judgments under our particular circumstances and given our particular aims.

The principle “Life cannot be delegated” is simply a guidepost.5 It keeps before us the possibility that we might, if we are not careful, delegate away a form of life that is full and whole, rewarding and meaningful. We ought to be especially careful in the cases where what we delegate to a device, app, agent, or system is an aspect of how we express care, cultivate skill, relate to one another, make moral judgments, or assume responsibility for our actions in the world—the very things, in other words, that make life meaningful.

Perhaps we are tempted to think that care, skill, judgment, and responsibility are only of consequence when the circumstances are grave, momentous, or otherwise obviously consequential, which means that we might miss how, in fact, even our mundane everyday work might be exactly how we care, develop skill, exercise judgment, and embrace responsibility. (It occurs to me just now, that the etymology of mundane, usually given a pejorative sense in English, suggests something that is “of this world.” It is the stuff our world is made of, to take flight from the mundane is to take flight from the world.)

If you’ve been reading for a while, you know this is something I’ve sought to articulate at various points in the last few years (for example). So I’m always glad to encounter someone else trying to say the same thing and saying it well. Recently, I stumbled across this bit of wisdom from Gary Snyder6:

<blockquote>“All of us are apprenticed to the same teacher that the religious institutions originally worked with: reality. Reality-insight says … master the twenty-four hours. Do it well, without self-pity. It is as hard to get the children herded into the car pool and down the road to the bus as it is to chant sutras in the Buddha-hall on a cold morning. One move is not better than another, each can be quite boring, and they both have the virtuous quality of repetition. Repetition and ritual and their good results come in many forms. Changing the filter, wiping noses, going to meetings, picking up around the house, washing dishes, checking the dipstick—don't let yourself think these are distracting you from your more serious pursuits. Such a round of chores is not a set of difficulties we hope to escape from so that we may do our ‘practice’ which will put us on a ‘path’—it is our path.”</blockquote>

I’ll conclude by offering you a complementary principle to Mumford’s: To live is to be implicated.

I take the language of implication, with its rich connotations, from Steven Garber, who writes about work and vocation from a religious perspective. Drawing on Wendell Berry and Václav Havel, Garber argues that we should seek to live in a manner that implicates us, for love’s sake, in the way the world is and ought to be. In my view, Garber’s exhortation echoes Mumford’s warning but in another key. To say that life cannot be delegated is to say that life, lived consciously and well, will necessarily implicate us in the world. May we have the courage to be so implicated."]]></description>
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    <link>https://hedgehogreview.com/web-features/thr/posts/the-school-for-scale</link>
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    <title>Remembering Dorothy Day with David Brooks, Paul Elie, Anne Snyder and Robert Ellsberg - YouTube</title>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["The Dorothy Day Guild and America Media present a commemoration of the 40th anniversary of the death of Servant of God Dorothy Day on Nov. 29, 2020, featuring a conversation about her living legacy with New York Times columnist David Brooks, Comment magazine editor Anne Snyder and The New Yorker contributor Paul Elie. The event is convened by Robert Ellsberg, publisher at Orbis Books, and the panel is moderated by America Media's Colleen Dulle.

Learn more and support the Dorothy Day Guild: http://dorothydayguild.org/ "]]></description>
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Ed's official homepage: https://edyong.me/
Subscribe to his newsletter: https://buttondown.com/edyong209
Buy his books: https://bookshop.org/search?keywords=%22ed+yong%22
His reporting for The Atlantic: https://www.theatlantic.com/author/ed-yong/
Audubon Society on the Spoonbill Club: https://www.audubon.org/magazine/new-birding-club-wants-help-covid-long-haulers-safely-enjoy-nature-together "]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=2DyF4qTqDpY">
    <title>Our Food Is Killing Us. Regenerative Farming Fixes This. | Joel Salatin - YouTube</title>
    <dc:date>2024-09-30T03:07:43+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=2DyF4qTqDpY</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Few things are more valuable in life than the food we eat and the soil that grows it. So today, we have the great honor of talking with Joel Salatin. Named  "the most famous farmer in America", Joel has spent his career advocating for sustainable farming practices, and pioneering models that show how food can be grown & raised in ways that:
- are regenerative to our topsoils
- are more humane to livestock
- produce much healthier, tastier food
- contribute profitably to the local economy

Who wouldn't want that? 

Well, the government and Big Ag for starters. 

Joel refers to himself a "lunatic farmer" because so many of the changes he thinks our food systems need are either illegal under current law or mightily resisted by the deep-pocketed corporations controlling production and distribution.

But that doesn't stop him from his passion of inspiring others to take a better path. He co-owns and operates, with his family, Polyface Farm in Swoope, Virginia.  Featured in the New York Times bestseller Omnivore’s Dilemma and award-winning documentary Food Inc., the farm services more than 5,000 families, 50 restaurants, 10 retail outlets, and a farmers’ market with produce and pastured beef, pork, poultry, as well as forestry products. On the farm, Joel and his staff pilot new practices, mentor young farmers, educate the public, and produce an excellent set of workshops for those looking to truly 'get their hands dirty' learning how to farm sustainably.

He's a true hero to many, including me. And I predict he'll be one of yours, too, by the end of this discussion."]]></description>
<dc:subject>food adamtaggart farming sustainability regenerative 2024 agriculture bigagriculture law legal corporations corporatism production distraction polyfacefarm virginia policy politics economics livestock topsoil health regulatorycapture regulation environment worldview biology land healing cattle pasture indigeneity indigenous australia aborigines aborigine fertilizer fertilizers animals nature ecosystems happiness meat vegetables fruit nutrition animalwelfare chickens cows pigs eggs biomass resilience foodsystems foodsystem distrubuted decentralization scale scaling centralization duplication smallfarms redundancy eclecticism diversity supplychains local foodsheds community pollination biomes bees orchards almonds disintegration integratedsystems efficiency energy inefficiency aboriginal</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:49fc50b71ddf/</dc:identifier>
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</item>
<item rdf:about="https://asteriskmag.com/issues/07/culture-studies">
    <title>Culture Studies—Asterisk</title>
    <dc:date>2024-09-25T05:28:16+00:00</dc:date>
    <link>https://asteriskmag.com/issues/07/culture-studies</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Montessori classrooms don’t have much in common with the Jesuit colleges of early modern Europe. But students in both settings learn more than a core curriculum — instead they’re taught a distinctive culture. And then they pass it on."

[See also:

"Can we scale cultures that support learning?
new essay in Asterisk"
https://www.henrikkarlsson.xyz/p/learning-cultures

"Childhoods of exceptional people
Let's do more of those"
https://www.henrikkarlsson.xyz/p/childhoods

"AI tutors will be held back by culture
Or, The Bull of Puntas Arenas"
https://www.henrikkarlsson.xyz/p/ai-tutors ]]]></description>
<dc:subject>2024 jesuits montessori education scale scaling learning howwelearn institutions culture henrikkarlsson ai artificialintelligence howweteach teaching childhood asteriskmag</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:f4b1bdb3898f/</dc:identifier>
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</item>
<item rdf:about="https://placesjournal.org/article/little-big-worlds-miniaturk-theme-park-istanbul-turkey/?cn-reloaded=1">
    <title>Little Big Worlds: Istanbul’s Miniatürk Theme Park</title>
    <dc:date>2024-09-25T05:03:32+00:00</dc:date>
    <link>https://placesjournal.org/article/little-big-worlds-miniaturk-theme-park-istanbul-turkey/?cn-reloaded=1</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A theme park in Istanbul shrinks what is otherwise too gigantic to comprehend, transforming visitors into citizens and sultans of an imaginary Turkish time and narrative."
]]></description>
<dc:subject>istanbul scale ozayrsakiijee 2024 understanding themeparks size geography turkey miniatürk orientation landscape perspective politics türkiye</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:5600c45fcaec/</dc:identifier>
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</item>
<item rdf:about="https://www.theindy.org/2230">
    <title>Community as Pedagogy - The College Hill Indpendent* - The Indy</title>
    <dc:date>2024-09-22T02:24:27+00:00</dc:date>
    <link>https://www.theindy.org/2230</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Reimagining higher education and online learning through Black Mountain College"]]></description>
<dc:subject>sethinsrael 2020 blackmountaincollege highereducation highered education community digital accessibility scale scalability democratic learning howwelearn pedagogy colleges universities pandemic covid-19 coronavirus johndewey jasonmiller charlesolson mccarthyism history walterlocke josefalbers johnandrewrice bmc redscare</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:edc1c2856bed/</dc:identifier>
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    <title>La inteligencia de las plantas. Planta sapiens, Homo stupidus - Paco Calvo l Biobío 2024 - YouTube</title>
    <dc:date>2024-09-04T17:31:17+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=_k8YxMWMRTk</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A menudo pensamos que somos la cúspide de la inteligencia y la evolución, pero ¿es realmente así? Las plantas enfrentan muchos desafíos: cómo dirigir sus raíces y tallos para obtener luz y nutrientes, cómo defenderse de los herbívoros y cómo alertar a otras plantas sobre peligros. Aunque no tienen neuronas ni un sistema nervioso como nosotros, tienen estructuras sensoriales que les permiten comportamientos adaptativos sorprendentes y flexibles. En esta conferencia, el reconocido filósofo de la ciencia Paco Calvo abordó si realmente somos la especie más inteligente, buscando superar la “ceguera vegetal” que nos afecta a todos en mayor o menor medida. Además, explicará por qué valorar la inteligencia vegetal no solo da lecciones de humildad, sino que también amplía la comprensión de lo que significa ser inteligente, demostrando que al estudiar las plantas, podemos aprender más sobre nosotros mismos."]]></description>
<dc:subject>pacocalvo 2024 plants intelligence morethanhuman multispecies consciousness nature howwethink science ignorance perspective biology computers computing philosophy experts physiology jetlag centrism neurocentrism zoocentrism anthropocentrism inference observation brain prejudice arrogance locomotion scale time decentralization earth life circadianrhythm circadianrhythms regularity uncertainty timelapse anticipation adaptation evolution senses behavior conservation anesthesia ethics</dc:subject>
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<item rdf:about="https://emergencemagazine.org/film/the-last-ice-age/">
    <title>The Last Ice Age – Emergence Magazine</title>
    <dc:date>2024-08-31T02:18:41+00:00</dc:date>
    <link>https://emergencemagazine.org/film/the-last-ice-age/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["For storyteller Andri Snær Magnason, climate change is like a black hole: it’s larger than language. Retracing his grandparents’ annual journey to Iceland’s Vatnajökull glacier, he seeks stories that can help him understand our crisis.

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

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

Director
Emmanuel Vaughan-Lee is an Emmy- and Peabody Award–nominated filmmaker and a Sufi teacher. His films include Earthrise, Sanctuaries of Silence, The Atomic Tree, Counter Mapping, Marie’s Dictionary, and Elemental. His films have been screened at New York Film Festival, Tribeca Film Festival, SXSW, and Hot Docs, exhibited at the Smithsonian Museum, and featured on PBS POV, National Geographic, and New York Times Op-Docs. He is the founder and executive editor of Emergence Magazine."]]></description>
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<item rdf:about="https://nautil.us/high-mountains-ancient-shells-and-the-wonder-of-deep-time-760187/">
    <title>What Ocean Fossils in the Desert Reveal About Deep Time</title>
    <dc:date>2024-08-08T21:19:30+00:00</dc:date>
    <link>https://nautil.us/high-mountains-ancient-shells-and-the-wonder-of-deep-time-760187/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Learning to appreciate the big picture."

]]></description>
<dc:subject>time zoominginandout scale small slow kevinhobbs katykelleher multispecies morethanhuman science parenting mayawei-haas geology marciabjornerud timeliteracy fossils pebbles mountains universe</dc:subject>
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<item rdf:about="https://theconvivialsociety.substack.com/p/embracing-sub-optimal-relationships">
    <title>Embracing Sub-Optimal Relationships - by L. M. Sacasas</title>
    <dc:date>2024-08-05T22:05:22+00:00</dc:date>
    <link>https://theconvivialsociety.substack.com/p/embracing-sub-optimal-relationships</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["By many measures, it would seem that we are not okay, and, more specifically, that the kids are not, in fact, alright.1 These measures include rates of isolation, loneliness, unhappiness, self-harm, burnout, anxiety, depression, etc. I am not a social scientist, but, as best as I can judge, the findings are well-attested, and they are certainly corroborated by my own limited window on world. You may have other measures worth considering, or simply your personal experience to go on. There is, after all, much more to our uneasiness than what the official metrics capture.

While there appears to be a consensus about the validity of the situation indexed by these measures, there is less agreement about the causes. I suspect there are many relevant factors rather than one singular cause, although not all factors are equally significant. What follows, then, is just one perspective on our situation that revolves around a single fundamental observation: we are starved for personal relationships but we are simultaneously discouraged from nurturing them, de-skilled in the relevant habits, and sold inadequate substitutes in their place.2

The slightly longer version of that claim goes something like this: It is good to be able to relate to the world in a manner that evokes and engages the various dimensions of our human personhood—embodied, imaginative, intellectual, emotional, moral, spiritual, etc.—particularly in relationship with others. But our techno-economic environment generates an experience of the world that is hostile to this ideal. It operates at a pace, scale, and intensity that undermines our capacity to relate to the world with the fulness of our presence, thought, and care. If affection is kindled by time and attention, the default settings of our techno-economic order undermine our capacity to give either. We are instead encouraged to live as machines rather than creatures, optimizing for all the wrong metrics.3

And these same techno-economic structures instill in us a manufactured neediness so that we might be all the more beholden to the goods and services marketed with the promise of alleviating our plight and addressing the very neediness they cultivate. Social robots, AI assistants, VR, generative AI—each of these, as they are often marketed, can be usefully analyzed from this perspective. They are the system’s answers to the problems the system created and they serve the system not the person.

In his most recent post, “Companionship without companions,” [https://robhorning.substack.com/p/companionship-without-companions ] Rob Horning addresses a similar set of concerns regarding chatbots. “Many anticipated AI applications,” Horning observes, “seem predicated on the idea that our experience of the world should require less thought and have better interfaces, that we want to consume the shape and form of conversation, consume simulations of speaking and listening without having to risk direct engagement with other people.”

Back in February of 2023, I put it [https://x.com/LMSacasas/status/1623333037340602370 ] this way: “I’m stuck on the incongruity of populating the world with non-human agents and interfaces that will mediate human experience in an age of mounting loneliness and isolation.” But, of course, the incongruity is only apparent. Considered from a slightly more cynical perspective, we can see that there is a certain unfortunate logic at work: manufactured neediness prepares the ground for new commodities. The goal is not to alleviate loneliness or isolation by fostering vernacular human relationships, which, of course, cannot be readily monetized, but to insinuate, pejoratively, that such relationships are inefficient and full of friction. As Horning noted, “Chatbots are often marketed as though other people represent the main impediment to solving loneliness, and if you remove the threat of judgment and exclusion and rejection that other people represent, then no one will ever feel lonely again.”

Consider, as an almost farcical example of this, the recent launch of friend. Friend is an always-listening pendant that periodically interacts with you via text message or with which you can enjoy on-demand interactions by pressing the pendant and speaking directly to it. Take a minute and a half to watch the product launch video below, if you’re so inclined.

[embed:
https://www.youtube.com/watch?v=O_Q1hoEhfk4 ]

You can also take a look at the interaction arounds the founder’s post [https://x.com/AviSchiffmann/status/1818284595902922884 ] on Twitter announcing the new device. Honestly, I feel a certain reticence in using this example, given that it seems almost to be a parody. In fact, more than a few of the initial responses expressed a measure of incredulity along these lines. Honestly, such incredulity is a testament to good sense and charity of those expressing it. “Surely not, no one would actually …” they would seem to be saying. But it is not a parody, unless those involved with the company are keeping the act up with admirable sustained discipline. More dispiriting are the seemingly earnest and enthusiastic replies.

My reticence also stems from the sense that this product must surely be an outlier that will almost certainly fall flat or command a very small number of sincere users. Nonetheless, we can perhaps take it as an ideal type, a distinctly clear example of a trend that does not ordinarily manifest itself quite so starkly, and make use of it as such.

What better example, then, of the pattern we have been analyzing. Demoralized in the pursuit of friendship, companionship, and solidarity by the social structures that order our experience and deskilled by the same in the requisite habits and virtues, we are offered instead a technological commodity in the place of genuine human connection, a personalized device in the place of a personal relationship.

And while I’ve been rather sardonic in my assessment of this device, we should consider that the choices it symbolizes as an ideal type might be more attractive than we’re willing to grant because it holds out the promise of connection without commitment, companionship without responsibility, a facsimile of friendship without the attendant demands and challenges.

And I don’t even mean to suggest that we’re tempted by those choices because we are selfish, although each of us should soberly consider such things. We’re tempted by these choices because we are, to varying degrees, exhausted by the demands of a world ordered by the imperative to optimize for measurable outcomes, and in such a context we end up cutting out the things that don’t compute.4 The tragedy, however, is that it is in such inefficient yet supremely human things that we find renewal, strength, rest, consolation, and even joy.

Allow me, then, to close with a simple exhortation: we need people in our lives, not the simulation of people.

I think we all know this, but our societies are increasingly designed so as to induce a certain forgetfulness about this fundamental truth. We should resist such forgetfulness, and, to whatever degree possible, we should refuse the temptation to eliminate human interactions from our experience like so many inefficiencies in a system optimized for machine-like functionality.

In his 1961 novel, The Moviegoer, Walker Percy’s protagonist, Binx Bolling, makes the following observation: “I have discovered that most people have no one to talk to, no one, that is, who really wants to listen.” Percy is writing as the first movement of depersonalization I mentioned above was reaching its apex. But Bolling goes on to say that “when it does at last dawn on a man that you really want to hear about his business, the look that comes over his face is something to see.”

What there is to see is the look of someone remembering a profound truth about themselves, a vital truth without which we cannot hope to live in full. I suspect, or at least I hope, that we have all been on both ends of such encounters, and we should be intent on making such encounters more, rather than less frequent."

[footnotes below]

1
“We” is a tricky word to deploy. It is often lazy and implies too much. It can be rhetorical sleight of hand. I once wrote a whole post [https://thefrailestthing.com/2017/12/03/the-rhetorical-we-and-the-ethics-of-technology/ ] arguing that there was no “we” there. That said, it can sometimes be tedious to repeatedly specify the antecedent. When it is honest, I’ll simply say “I” and allow readers to include themselves as they see fit. In this case, I’ll simply trust you, the reader, to interpret generously. In any case, the general unwellness, as suggested by the metrics to which I alluded, does seem to make the “we” more justifiable than usual. (Robin, if you’re reading, this footnote is dedicated to you.)

2
You can classify this as a corollary of my oft repeated dictum: The human-built world is not built for humans. [https://theconvivialsociety.substack.com/p/the-human-built-world-is-not-built ]

3
Wendell Berry’s observation [https://theconvivialsociety.substack.com/p/the-human-built-world-is-not-built ] that we must decide whether we want to live as creatures or as machines might be helpful here. The personalism toward which I am gesturing might be understood as the creatureliness Berry commends. In other words, to the degree that the social order compels me to live as if I were a machine striving for efficiency, speed, optimization, and productivity, to that same degree I live in a social order that is impersonal, which is to say that it undermines my capacity for relationship.

4
A self-conscious allusion to Wendell Berry’s Mad Farmer Manifesto [https://web.mit.edu/daveg/Text/poetry/Manifest:MFLF ], one stanza of which runs as follows:

“So, friends, every day do something
that won’t compute. Love the Lord.
Love the world. Work for nothing.
Take all that you have and be poor.
Love someone who does not deserve it.
Denounce the government and embrace
the flag. Hope to live in that free
republic for which it stands.
Give your approval to all you cannot
understand. Praise ignorance, for what man
has not encountered he has not destroyed.”]]></description>
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<item rdf:about="https://psyche.co/ideas/to-thrive-children-need-to-experience-awe-and-you-can-help">
    <title>To thrive, children need to experience awe – and you can help | Psyche Ideas</title>
    <dc:date>2024-07-17T18:32:04+00:00</dc:date>
    <link>https://psyche.co/ideas/to-thrive-children-need-to-experience-awe-and-you-can-help</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Alongside love, sleep and play, awe is precious for children. There are small, everyday ways to make it a part of their lives"]]></description>
<dc:subject>children awe artemisiao'bi fanyang abrahammaslow williamjames experience 2024 pause observation curiosity noticing scale power inspiration transformation everyday sublime wonder transcendence adolescence adolescents childhood parenting education learning howwelearn stories storytelling nature world imagery zoomininandout</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://psyche.co/ideas/do-you-find-the-21st-century-overstimulating-try-longstorming">
    <title>Do you find the 21st century overstimulating? Try ‘longstorming’ | Psyche Ideas</title>
    <dc:date>2024-07-06T21:42:41+00:00</dc:date>
    <link>https://psyche.co/ideas/do-you-find-the-21st-century-overstimulating-try-longstorming</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["As the treadmill of life speeds up, sublime outdoor spaces help us tap into timescales that are longer, slower, planetary"
]]></description>
<dc:subject>outdoors vincentialenti forests slow scale zoominginandout longnow byung-chulhan time environment nature altruism slowness alexosborne multispecies morethanhuman redwoods longstorming marciabjornerud robinsoncrusoe margaretmead roberttextor society rimbaud</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=EIISnE3GPJk">
    <title>We Have to Reimagine Our World | Architect Indy Johar | Louisiana Channel - YouTube</title>
    <dc:date>2024-05-16T19:29:53+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["“Command and control is no longer efficient.”

We met Indy Johar, co-founder of Dark Matter Labs and one of the most interesting innovators of contemporary architecture.

“I could see the role of architecture wasn't about architecture. It was about unlocking the capacity of being human.”

“What we started to realize was the implied world we see around us. So physically, you could pretty much look at everything around us and see behind it—all the code that constructs it. And to change the world that we need to change, you have to recode all that code. Whether it's ownership, materiality, standards, or how we own materials, all these are codes. Let’s reimagine.”

“Democracy in the 21st century is not just the vote. It's about our capacity to bring society together, and that requires new forms of organizing, which I think are now available to us.”


Indy Johar was born in Acton, West London, and has lived there his whole life. He is an RIBA-registered architect, serial social entrepreneur, and Good Growth Advisor to the Mayor of London. Indy is focused on the strategic design of new super-scale civic assets for transition, specifically at the intersection of financing, contracting, and governance for deeply democratic futures.

Indy is a co-founder of Dark Matter Labs and of the RIBA award-winning architecture and urban practice Architecture00. He is also a founding director of Open Systems Lab, seeded WikiHouse (open source
housing), and Open Desk (open source furniture company). Indy is a non-executive International Director of the BloxHub in Copenhagen, the Nordic Hub for sustainable urbanization. He is on the advisory board for the Future Observatory and is part of the committee for the London Festival of Architecture. He is also a fellow of the London Interdisciplinary School.

Indy was 2016-17 Graham Willis Visiting Professorship at Sheffield University. He was Studio Master at the Architectural Association in 2019-2020 UNDP Innovation Facility Advisory Board Member from 2016-
20 and RIBA Trustee 2017-20. He has taught & lectured at various institutions, including the University of
Bath, TU-Berlin; University College London, Princeton, Harvard, MI and New School. Indy is a Professor at RMIT University. He was awarded the London Design Medal for Innovation in 2022 and an MBE for Services to Architecture in 2023.

Indy Johar was interviewed by Marc-Christoph Wagner in April 2024. The recording took place in connection with the conference FABRICATE 2024, hosted at CITA, Royal Danish Academy in Copenhagen."]]></description>
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<item rdf:about="https://twitter.com/jzellis/status/1789815036166214092">
    <title>Josh Ellis on X: &quot;If you ever wanna know why capitalism sucks, think about how many people you've known who wanna open a 24 hour coffeeshop and bookstore (with a cat) if they ever get rich vs how many rich people ever actually open a 24 hour coffeeshop an</title>
    <dc:date>2024-05-13T20:59:44+00:00</dc:date>
    <link>https://twitter.com/jzellis/status/1789815036166214092</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["If you ever wanna know why capitalism sucks, think about how many people you've known who wanna open a 24 hour coffeeshop and bookstore (with a cat) if they ever get rich vs how many rich people ever actually open a 24 hour coffeeshop and bookstore (with a cat).

Like, the world would undeniably be a happier place if every town had at least one 24 hour coffeeshop and bookstore (with a cat). People would go there all the time. But maybe not enough to make a constantly increasing profit. Maybe not even enough to pay extortionate rent.

Not everything good can make money. Very few good things, in fact, can show an infinitely increasing profit every quarter or year. In order to do that, you either make shitty products or you do shitty things to make em cheaper and sell em higher. And some things should be free.

Seeing everything as potential capital for you to acquire is like a junkie seeing everyone they've ever known as a potential vector of getting enough cash for the next hit. No, it's worse, because junkies actually get sick if they don't get their fix. It's all addiction.

"See that field full of old trees? I could buy that field and cut down the trees and build apartments cheaply and rent them expensively. People need apartments"

Bro, what the fuck is wrong with your brain? We already got enough houses. You just don't own all of them.

Nobody actually cares if the new iPad is a micron thinner than the last one or if it comes in periwinkle blue. They care that there's no headphone jack and they have to buy a new one every couple of years though. They care that they can't get it fixed like their car.

If cars were invented now, some cock would weld the hood shut and try to make it illegal to cut it open. You'd just have to buy a new car every time it broke. That's not innovation and it's not benevolence. Nothing capitalists do is altruistic unless it's by accident.

They talk about how only they do innovation... but if innovation means a lower profit than iteration, or making worse products if they think they can get away with it, that's what they will always, always do, without exception.

Innovation my fat honky ass.

Innovation is making things cheaper and better every time, making things repairable rather than replaceable, making things that make people's lives better first and foremost rather than merely making you more money. We're short on innovation these days.

Innovation is figuring out how to make a 24 hour coffeeshop and bookstore (with a cat) work in your town, not making VR goggles nobody has a use for or making phones so thin they blow away if you leave em on a table outside. Innovation is doing more with less, not less with more.

Would you rather have a slightly thinner laptop that answers questions incorrectly with some built in AI chatbot, or a used record store where you can go and ask the nerd behind the counter what a good place to start with hardcore is?

Would you rather have a self-driving car that charges a monthly subscription to turn the AC on, or trains that cost a buck to ride and run every fifteen minutes no more than a ten minute walk from anywhere in town?

It's not innovation if all you're innovating is ways to make yourself more money by making everything on earth ala carte or adding shit no one asked for or just charging more for less. You're not a genius, you're just kind of a horrible bag of shit.

Remember when you used to dream of one day paying a subscription for software? Remember how Adobe used to sell their Creative Suite from one room in a crackhouse in San Jose before they started charging you rent for software?

No? Me either.

In my experience, most of the really innovative stuff gets made by people who are compelled to make it. They would do it for free. And yeah, capitalism ramped up the means of production for a while... but we got enough means now. More than enough. We're not short on means.

What we're short on is long-term thinking, responsibility, an understanding of the externalities of all the shit we only make because we want to sell it, not because anyone needs it. That's what we need more of right now.

What we don't need, what nobody needs, is more VCs pouring trillions into jagoff ideas so trustafarians can fancy themselves "entrepreneurs" for a couple of years before their fuckwit startups collapse and it's back to Mommy and Daddy. Or, increasingly, prison for fraud.

When you make something, if you can't see the consequences of it aside from what money you'll make off it, you're not smart. You're an idiot savant, only instead of train timetables or old baseball stats, you can recite market analysis while you shit on the world around you.

Is that what we want as a society? To defer to people who can literally only understand the world through the filter of their own bank account? To let these abject morons shape not just our economy but our civilization and our future?

How much of what gets passed off as genius and innovation would you trade for one 24 hour coffeeshop and bookstore (with a cat) in your neighborhood? Would you trade your phone now for your phone five years ago? Would that be a fair trade? I absolutely would make that trade.

Whatever values and virtues capitalism once had, it's so far up its own ass that it's worthless now. It's just another religion whose adherents ignore where it breaks totally with reality and insist it's reality that's mistaken, not their ideology. That's what crazy people do.

That's why I don't talk to or listen to or debate those people anymore. They're like fucking cultists to me. "There's never been a true free market, hungula mungula... rational self-interest, moogie boogie...." Keep banging that tambourine, nutjob. Keep finger painting in shit.

We need to accept that the shit that used to work don't work now and start thinking of new shit. And we better do it fast, because those consequences I mentioned? They're piling up reeeaaal fast these days, like garbage in the courtyard of a tenement building.

So just stop buying this line of bullshit that you can't live without these crazy dimwits and their nutso religion. There's nothing they have that we can't get in different, better, more sustainable ways that might give more of us a fair shot at a better quality of existence.

A world with more useless shit pimped at me by obscenely wealthy douchebags doesn't sound appealing.

A world with more 24 hour coffeeshops and bookstores (with cats), on the other hand, sounds like a world worth fighting for."]]></description>
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    <title>The Ambling Mind - by L. M. Sacasas - The Convivial Society</title>
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<item rdf:about="https://www.youtube.com/watch?v=9qNxyzr6kbo">
    <title>Two Frenchmen visit the shop - YouTube</title>
    <dc:date>2024-03-25T21:24:50+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=9qNxyzr6kbo</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This is taken from a short film made by Benjamin Carle and Felix Seger, in which we talk about the skilled trades, alienated labor and building a car. It aired on the French network Canal+. Thanks to Benjamin for permission to use it here."]]></description>
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<item rdf:about="https://christianstudycenter.substack.com/p/to-see-the-world-whole">
    <title>To See the World Whole - by Christian Study Center</title>
    <dc:date>2024-02-26T02:00:27+00:00</dc:date>
    <link>https://christianstudycenter.substack.com/p/to-see-the-world-whole</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this episode of For Your Consideration, we are sharing a talk delivered by our director, Mike Sacasas, during our spring semester open house on January 23rd.

The talk was titled “To See the World Whole.”

We live in what the poet Richard Wilbur called a "scattering time." The most powerful forces at work within us and without appear to be disintegrating forces. These trends are long-standing even if their unfortunate consequences are only now becoming apparent in an increasingly polarized society and a worsening mental health crisis. How might we learn to see the world whole again? How might we overcome the various forms of alienation that characterize our experience? And is there anything education can do to help us overcome this fragmentation? These are the question we will take up in this talk. 

The talk concludes on practical note with a principle, a stance, a practice, and a truth that might help us see the world whole again.

Below is an excerpt from Mike’s opening comments. We hope you listen to the whole thing and share it with others.

***

My text for this evening is a passage from the gospel according to Tolkien. The Fellowship of the Ring, Book II, Chapter 2. These are the words spoken by the wizard, Gandalf the Grey in his confrontation with another wizard, Saruman, who is described elsewhere as having a “mind of metal and wheels.” To Saruman, Gandalf says: 

“He that breaks a thing to find out what it is has left the path of wisdom.”

So let me start with my title—“To See the World Whole.”

When I first started thinking about this talk and what topic I might try to address, my mind turned to debates currently raging about the purpose and function of higher education, debates that have become not only politicized—because, of course, how a people is educated has always been, at least in part, a political matter—but which have become active fronts in the digitized culture wars. 

What follows will not be anything like a thorough or substantive engagement with those debates, but my thinking did bring me back to a theme that I have thought about on and off for a long time:  how do we learn to see, actually see, the world? We are always looking but rarely seeing, and much less are we seeing the world whole. And by “seeing the world whole” I mean something like experiencing a vision of reality, a vision that, of course, includes sight but also involves the mind, the imagination, the heart. How do we achieve such a vision that encompasses the fullness of reality in its depth and in its multiple dimensions: intellectual, sensual, moral, spiritual, etc.?

But the word whole also suggests something more than completeness or totality. It also suggest health and all of what the Hebrew word shalom encompasses: peace, well-being, even blessedness. 

So asking how we might see the world whole can lead us to consider not only matters of knowledge and perception, but also how we might achieve wholeness of being for ourselves and also for our communities. How can we see the world whole? How can we see to it that the world finds wholeness, peace, shalom? 

And, more to the point of what I would like to explore tonight: is there a relationship between the two? Might it be that learning to see the world whole might also help us find and promote wholeness? "]]></description>
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<item rdf:about="https://overthefield.substack.com/p/where-you-are-is-where-you-are">
    <title>Where You Are Is Where You Are - by Hadden Turner</title>
    <dc:date>2024-02-20T19:22:14+00:00</dc:date>
    <link>https://overthefield.substack.com/p/where-you-are-is-where-you-are</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["It is worth repeating that by failing to realise, appreciate, and accept that we are where we are, we overlook what is right in front of us — the very things which should be of upmost importance. These are the objects and realities, the people and places, and norms and institutions that make up our every day. They directly influence our lives, and we, through the relationships and actions we form, directly influence them. The health (or otherwise) of our local community and local wildlife significantly affects and directly concerns us. We must realise that their health or degeneracy is, in part, caused by our local actions. Our responsibility for those things, peoples and creatures that make up our place should be obvious — bluntly so. These are the relationships by which our life will be judged, these are the places, buildings, stories, and habitats we will hand down to the next generation, and these are the places and things which bear our name. But, in this modern, rootless age we too easily forget this. And our eyes, oh, how they do wander…

Wander, they do, to where we think we primarily are (or more accurately, want to be). They drift to the greener pastures of elsewhere: to the lofty heights of the city lights — the places of importance, wealth, power (that make the 10 o’clock news, and the 5 o’clock, 2 o’clock and so on), or to the picture-postcard rural idyll, with the perfect community, perfect garden, and perfect cottage.

These are the places we wish we were, the places that we like to think would fulfil us or complete us, or at least provide more spark and life than where we currently are. Even if we do not wish to live elsewhere, the importance and power of other places catches our attention and concern until we become preoccupied with what happens “over there” and not here where we are. A good benchmark of ascertaining where our focus lies is to examine our news reading habits. Do we know more about what is happening at a global or national level than what is happening in our local community? Probably.5 Too easily then are we addicted what really does not concern us, that which we have not the power to change, and that which will be replaced tomorrow by more irrelevant but oh, so important sounding news.

Our governments and national corporations fuel this sense of ‘dislocated rootlessness’6 by eroding our sense of the local and replacing it with a national vision: “The national is all important” they say, “we all need to come together and grow our national GDP and we all need to come together to contribute to solving our national problems”. And if you haven’t got the message, posters paid for by the government will constantly remind us of our national-scale duties and the primary importance of our big economy-boosting cities.

They have been remarkably successful. For many of us, the national has supplanted the local in our imaginations and affections regardless of the fact that local concerns are: more likely to match our own concerns, are concerns that more directly influence us, and finally are problems that we have the power to do something about. And the tragedy is that all this — the national governmental spin, the reprogramming and re-entering of our locational affections, and the centralisation efforts — goes on while the very policies our governments churn out at best neglect, or at worse, positively harm, our local areas in favour of those big-name players and big-name places in the national economy. Governments will rush to the rescue of a bank or a big city — but our local pub, the bulwark of the community and perhaps the only social meeting place for many? Forget it.7

But we mustn’t stop at the national level. When we listen to the global institutions, we find our responsibilities are even bigger than what our governments tell us. In our modern, hyper-connected world, we all need to play our part in the “the burden of world saving”. Our planet is under threat from economic downturn, climate change, ballooning poverty, and global diseases — and you, dear reader, are expected to play an instrumental part in saving it…

This, my friends, is a crippling and intolerable burden.

***

The place where this intolerable burden is placed most eagerly upon others’ shoulders is at the graduation ceremonies of every self-respecting university. No grandiose ceremony is complete without the standard trope from the vice-chancellor: “Go out, make us proud, and change the world!” I myself have been the recipient of this plea — and at the time I did not detect the incredible amount of hubris contained within this burden. The world is immense, and its needs and unique contexts innumerable. It can be guaranteed that the 'education’ obtained over the course of three years of study has only scratched the surface of what is needed to even attempt to positively change a single region let alone the world. That is a severe knowledge deficiency; the scale mismatch is even starker. No individual can hope to change something which is so beyond his or her capacity — as fundamentally limited creatures we simply do not have the time, energy, or mental power to sometimes get out of bed in the morning let alone change the world. The intolerable and impossible nature of this burden may explain why some climate activists seem so hysterical and emotional. If they feel individually responsible for saving the planet and averting climate change, then the weight of this immense burden will cripple them mentally.8

I believe we were never made to have such global burdens on our shoulders. The world is not ours to save — and we can’t even if we tried with all our might.9 One in a million of us may make a world changing difference — finding a cure for cancer or discovering something as world-changing as electricity — but such men and women are few and far between. You, dear reader, are unlikely to be one of them and neither am I. The memory of most of us will be erased once the inscription on our tombstone has weathered away. But if that inscription told of a life faithfully lived towards God and man — a ripe life10 with duties faithfully discharged and accomplished, and a local area all the better for your presence — then all is as it should have been.

You are not responsible for the whole world — far from it. But you are responsible for the local places11 in front of you: the local people who you relate to, the unique buildings, art, and beauty that you enjoy every day, and the local environments and habitats that surround the place you dwell. Where you are is where you are — and what you are responsible for. This is a burden heavy enough for us. This is a burden that matches our limitations.12 This is a burden that we can faithfully discharge. And this is a burden that will present us with a lifetime of opportunities for doing good.

Some of our local actions will indeed have global ramifications for good and for bad — such is the nature of our tele-connected world. Pollutants spread, emissions add up, and buying locally and sustainable food means less demand for unsustainable food from elsewhere13. But we can be certain that all of our local actions will have a local effect. Buying from your local shop supports the livelihood of your local proprietor. Stewarding your local habitats helps to protect the specific creatures who live there. Campaigning to save the listed building helps preserve that which otherwise would be lost. If I don’t care for my local area who else will? There are millions of people looking to care for the globe, but few to care for the places that are right in front of them.

Local action, though, is often far from glamorous and won’t make you famous. What’s more, it is often beset with infuriating bureaucracy and setbacks, funding is always in short supply, and positive change can take a lifetime to become apparent. Coupled with the fact that the global advocates with their glaring adverts and slogans tell you day in day out that: “you are worth it”, “you can change the world”, “don’t waste your life on the small, insignificant, and the local” it can be very tempting to broaden our horizons and focus on the important issues of elsewhere. Chances are your neighbour is already doing so, and their neighbour too. There is always a shortage of local advocates, local workers, and rooted people — and there are never enough willing hands for the unglamorous work to be done. If this essay convinces you to be numbered among the willing hands, then I will count the hours invested into these words a success. “Be famous within 15 miles” a sage once said14. If more people took this to heart, the ground beneath our feet might just start to heal and our fractured and dilapidating communities might just start to revive.

<blockquote>“A couple who make a good marriage, and raise a healthy, morally competent children, are serving the world's future more directly and surely than any political leader, though they never utter a public word. A good farmer who is dealing with the problem of soil erosion on an acre of ground as a sound grasp of that problem and cares more about it and is probably doing more to solve it than any bureaucrat who is talking about it in general. A man who is willing to undertake the discipline and the difficulty of mending his own ways is worth more to the conservation movement than a hundred who are insisting merely that the government and the industries mend their ways.”15</blockquote>"]]></description>
<dc:subject>haddenturner 2024 via:daniellucas democracy technocracy wendellberry local national global globalization centralization decentralization scale zoominginandout fulfillment governance government place placemaking community responsibility slow small burden individualism collectivism neighbors neighborliness environment politics distraction farms farming land bureaucracy</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=GQAvce3MA44">
    <title>On &quot;Quitting&quot; YouTube - YouTube</title>
    <dc:date>2024-01-20T19:52:15+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=GQAvce3MA44</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Gotta find your hearts"

[via:
https://www.theverge.com/2024/1/20/24044533/mkbhd-weighs-in-on-the-trend-of-youtubers-quitting

"MKBHD weighs in on the trend of YouTubers “quitting.”Don’t worry: he’s sticking around. But he has an interesting perspective on the trend of big names like MatPat and Tom Scott stepping back and what it means to actually be a full time YouTuber."]]]></description>
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<item rdf:about="https://creativegood.com/blog/23/andreessen-love-doesnt-scale.html">
    <title>Creative Good: Marc Andreessen is right – love doesn’t scale</title>
    <dc:date>2024-01-11T07:00:27+00:00</dc:date>
    <link>https://creativegood.com/blog/23/andreessen-love-doesnt-scale.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I spotted a curious phrase online the other day. Buried in Marc Andreessen’s Techno-optimist Manifesto [https://a16z.com/the-techno-optimist-manifesto/ ] (Oct 16, 2023) are three words that might qualify as the shortest philosophical treatise ever written:

Love doesn’t scale.

So true, Marc.

I’ll admit that I’m taking these words a little out of context. The phrase appears in Marc’s argument about why markets are so important. Getting rich with markets, he says, is better than the alternative of starting a war. The only other option would be doing something for love, but why would anyone do that? Love doesn’t scale.

What we should invest in, Marc argues, are platforms that can grow a thousand times bigger, or a million or billion times bigger, with no regulations impeding growth. Like other Silicon Valley venture capitalists, Andreessen is always talking about growth. A perfect example is an edited version of the manifesto itself: I recommend reading Ben Grosser’s redaction [https://bengrosser.com/blog/andreessens-techno-optimist-manifesto-as-redaction-poetry/ ] of Andreessen’s “anti-regulation anti-ethics hyper-capitalist growth-obsessed screed.” (I also did a dramatic reading of the piece on Techtonic – listen to it here [https://wfmu.org/archiveplayer/?show=133649&archive=243649&starttime=0:48:08 ].)

For the rest of us – who haven’t made a career investing in unethical growth-at-any-cost companies – the phrase might hit differently.

Love doesn’t scale.

Deepening a relationship. Visiting a sick friend. Serving at a soup kitchen. Andreessen’s “techno-optimist” mindset is confounded by acts of love. They don’t make money, they don’t supercharge a market, and perhaps most heretically, they’re typically low-tech or even involve no technology at all. What is a techno-optimist supposed to do with this “love” idea, this thing that keeps people out of markets and off the internet? It literally doesn’t compute.

Different dreams

A good response to “love doesn’t scale” came up this week in my Techtonic [https://techtonic.fm/ ] interview with Ed Park, author of the new novel Same Bed Different Dreams. The book features interlocking stories about – among other topics – modern Korean history, 80s pop culture, and a dystopian tech company. As I said on the show, I give it a strong recommendation:

• Listen to the interview
https://wfmu.org/archiveplayer/?show=133844&archive=243996&starttime=0:3:46

• Episode links
https://www.wfmu.org/playlists/shows/133844

• Download the podcast
https://podcasts.apple.com/us/podcast/ed-park-author-same-bed-different-dreams-from-nov-13-2023/id1285537944?i=1000634710668 "

[via:
https://social.ayjay.org/2024/01/10/mark-hurst-marc.html ]]]></description>
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<item rdf:about="https://arxiv.org/abs/2010.08850">
    <title>[2010.08850] Against Scale: Provocations and Resistances to Scale Thinking, by Alex Hanna and Tina M. Park (2020)</title>
    <dc:date>2024-01-01T11:07:16+00:00</dc:date>
    <link>https://arxiv.org/abs/2010.08850</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["At the heart of what drives the bulk of innovation and activity in Silicon Valley and elsewhere is scalability. This unwavering commitment to scalability -- to identify strategies for efficient growth -- is at the heart of what we refer to as "scale thinking." Whether people are aware of it or not, scale thinking is all-encompassing. It is not just an attribute of one's product, service, or company, but frames how one thinks about the world (what constitutes it and how it can be observed and measured), its problems (what is a problem worth solving versus not), and the possible technological fixes for those problems. This paper examines different facets of scale thinking and its implication on how we view technology and collaborative work. We argue that technological solutions grounded in scale thinking are unlikely to be as liberatory or effective at deep, systemic change as their purveyors imagine. Rather, solutions which resist scale thinking are necessary to undo the social structures which lie at the heart of social inequality. We draw on recent work on mutual aid networks and propose questions to ask of collaborative work systems as a means to evaluate technological solutions and guide designers in identifying sites of resistance to scale thinking."

[.pdf is here:
https://arxiv.org/pdf/2010.08850.pdf ]]]></description>
<dc:subject>2020 scale systems systemsthinking google siliconvalley howwethink alexhanna tinapark</dc:subject>
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<item rdf:about="https://www.growbyginkgo.com/2023/05/01/against-scale/">
    <title>Against Scale</title>
    <dc:date>2024-01-01T11:00:38+00:00</dc:date>
    <link>https://www.growbyginkgo.com/2023/05/01/against-scale/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The natural world shows us how to grow without leaving behind a trail of ruin."


....


"Mass production depletes resources quickly, and inevitably. As Tsing writes, “scalability spreads — and yet it is constantly abandoned, leaving ruins,” like the decimated timber stands where Matsutake now thrive. Scalability is an illusion deemed essential for the maintenance of our contemporary political economy. Investors seek business opportunities with “room to grow,” upper limits be damned. Even the products of fundamentally nonscalable processes, like wildflowers or foraged Matsutake mushrooms, are eventually sorted, weighed, tallied, and sold in a global marketplace, as objects or images of value. In the course of that process, they are reduced to anonymous units, no different from factory-made Christmas ornaments or unripe bananas, all ghosts in the supply chain. The machine eats them all up, as it will eat us all up, if we let it.

Technology has habituated us to an unnatural experience of scale. We pinch and zoom, enlarging and diminishing everything we touch, seduced by a sense of godlike omniscience over the world’s vastness. As a recent atmospheric river of rain fell on Southern California — the wildflowers will be remarkable this year — I spent an afternoon indoors, listening to talks on YouTube from a 2022 academic conference on scale. Nearly every scholar, regardless of discipline, mentioned Google Earth in some capacity: a technology whose instantaneous, real-time planetary zoom has irrevocably scrambled the way we think about scale. It’s tempting to zoom from Google Earth’s planetary view down to the bare pixel and believe what the journey tells us: that the real world fits in our pockets, and on our terms.

As we zoom, we never change size: we are always giants, looking upon our dwindling territory. Anna Lowenhaupt Tsing calls these shifts “precision-nested scales,” a computationally anthropocentric view of reality undergirded by pixels, units that must “remain uniform, separate, and autonomous.” Pixels only ever lend the illusion, from a distance, of blending into one another to create a coherent image. But even though biologists (and synthetic biologists) often speak of the “building blocks of life,” real life does not work that way. It’s not built, Minecraft style, from pixelated protoplasm; it’s a process of dynamic and transformative interrelations, which are porous down to the atom."

...

"Life is nonhierarchical, and it shirks top-down control. But scalability relies on hierarchy, on the isolation of elements stripped of history and context. It is predicated on the assumption that nature is little more than a raw material to be processed and commodified until it is spent. This is, of course, unsustainable — at any scale. So what is the alternative? Can we redefine “scalability” as a process as dense, complex, and generative as the living world? And more pointedly, could synthetic biology grow, rather than scale, benefiting the communities and ecosystems it impacts without the ruinous damage of its industrial predecessors?

Synthetic biology is still a young science, its capacity to engineer life largely limited to the individual cell. But as that capacity scales to the organism, and eventually, perhaps, to the ecosystem, it would do well to model itself on the example set by the living world. Nature takes a collaborative approach to survival; in industry, a focus on product, and the product’s uniqueness as property, tends to prevent the potentially fruitful cross-contamination of ideas. Further, as recent advances in applying machine learning to thorny biological problems like protein structure has shown, the possibility space for life is almost immeasurably vast. In synthetic biology, the way forward may not be a matter of producing at scale but rather inquiring at scale, changing the volume at which we converse with the living world before deciding what to assemble, rather than mine, maul, or murder. This bottom-up strategy promises to upend the extractive, alienating production models that have caused so much harm: no need for factory farms if we can engineer microbes to synthesize our burgers. But as I have written before in this magazine, microbes are people too, and if we don’t approach them with care, conscious of our own existing entanglements with them, we will simply repeat those same extractive processes in miniature.

The media theorist Zachary Horton, in his book The Cosmic Zoom, defines scale as an “ethical ground that binds individuals, groups, and territories into interconnected milieus of interdependence and responsibility.” Although it can often feel as though we live on the knife’s edge between the inconceivably large — climate change, big data — and the vanishingly small — deadly viruses, toxic particles — scale is not linear. I am a tumult of cells and bacteria; I am a speck of dust in the cosmos; I am 5’9” and walking along the trail towards a glowing orange poppy field, all at once. Considering scale as an ethical ground, as Horton suggests, requires awareness of these nested and simultaneous realities — and most importantly, of their reliance on one another. When we act upon the seed, we act upon the meadow, and we act upon the world. Let’s sow carefully, and follow the sun."]]></description>
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