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  </channel><item rdf:about="https://matthewbattles.substack.com/p/a-prayer-for-limits">
    <title>A Prayer for Limits - by Matthew Battles</title>
    <dc:date>2026-07-03T07:04:10+00:00</dc:date>
    <link>https://matthewbattles.substack.com/p/a-prayer-for-limits</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I’ve found myself stretched and challenged by Pope Leo’s encyclical, Magnifica humanitas [https://www.vatican.va/content/leo-xiv/en/encyclicals/documents/20260515-magnifica-humanitas.html ], which has helped to reset the public conversation about the perils of AI (perils that exist in the present, coarsening and riving us at every touchpoint). And beyond the horse-race punditry of so much of the media response, I’ve been grateful for nourishing commentary both appreciative and critical. Some thoughtful critics have pointed out how the encyclical blunts its effect in taking up some of the more shopworn tropes of tech criticism—in particular, the pale nostrum that tech is somehow “neutral.” For all the idolatrous evangelism of Silicon Valley, millions of users are turning to the bot not as oracle but as assistant—as a “tool,” anodyne and frictionless, with which to offload much of their mundane decision-making. Writing at the Hedgehog Review [https://hedgehogreview.com/web-features/thr/posts/should-the-lion-lie-down-with-the-electric-lamb ], Antón Barba-Kay incisively describes the serpentine infiltration of the technocratic paradigm with its framework of “habitual incentives that, once internalized, become practically imperative.”

In the same spirit, Mike Sacasas describes how the technocratic framework of utility, which poses problems of alignment and impact as mere matters of habit and skill, misses the extent to which technology is not a tool but an environment [https://theconvivialsociety.substack.com/p/your-ai-is-not-a-tool ]. Following Marshall McLuhan’s observation that tech works to “alter sense ratios or patterns of perception steadily and without any resistance,” Sacasas suggests that we might best understand AI as “a denial of service attack on the human psyche.” I find this framing resonant—and to be sure, there’s much in the encyclical that unpicks this pattern as well.

I want to say that Magnifica Humanitas does its most important work not where it seeks to apprehend technology, but where it reminds us of all that we bring to our encounter with it—and all that we risk losing to it. Again and again the encyclical steps back from a speculative and theoretical encounter with technology and its perils to express, enumerate, and celebrate the richness of being human. This homiletic thread struck me especially while listening to Matthew Sitman and Sam Adler-Bell’s recent, glorious conversation with Jack Hanson on their podcast, Know Your Enemy [https://dissentmagazine.org/online_articles/know-your-enemy-pope-leo-xiv-magnifica-humanitas/ ]. I was moved by their recital of paragraphs 119 and 120 of the encyclical, where Leo voices the beauty and grace of our limits—the very limits of knowledge and the body which technocracy seeks to abolish. I will quote from them here:

<blockquote>Our relationship with life seems to be in crisis today. Everything that appears as a “limit” — incapacity, illness, old age, suffering, vulnerability — tends to be seen primarily as a defect to be corrected, rather than as a reality through which our humanity matures and opens itself to relationship. And yet we must remember that humanity flourishes not despite limitations, but often through them….

    It is precisely within our limitations that the following find a place: compassion, as well as a sincere concern for the needs of others; a generosity that can emerge even in the midst of darkness and failure; spiritual experience and the worship of God…. Mysteriously, it is precisely in such moments that we can discover a new wisdom, tangibly experience the closeness of others and encounter the presence of the Lord.</blockquote>

I found myself wanting not merely to assent to these words, but to pray with them. It was a curious and inexorable feeling. I have not made a practice of composing and sharing prayers; but a spiritual confidante whose fellowship I trust has encouraged me to share this one. And so here is a prayer for our limits, offered not for intercession or supplication but in adoration:

It is through your love, O Lord, that we learn to love our limits, 
which give force to our compassion
and shape to the fear we feel for others in their need; 
which nurture our generosity even as we fall and fail; 
which frame and enfold our measures of adoration. 
Confronted as we shall be by rejection, 
grieving as we must at the loss of all we hold dear, 
quaking as we do in the face of our failures, 
may we gather our wits, sense your nearness, 
and come to rest in the embrace of our entanglement.

We suffer from these limits and we learn from them. 
Without them, we would cease yearning even for love. 
To love, to learn, and to desire is to wound and be wounded. 
What a gift it is to be drawn into your woundedness, 
into this adventure of failure and freedom, disappointment and dream. 
In you, we affirm the tragedy and splendor and glorious mystery 
of being your body together; with you, we choose the human."]]></description>
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    <title>Dictionary of the Illegible - Source Type: Store - Source Type</title>
    <dc:date>2026-07-03T01:27:36+00:00</dc:date>
    <link>https://www.sourcetype.com/store/51534/dictionary-of-the-illegible</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Dictionary of the Illegible explores the limits of language—its beginnings and its ends—from humanity’s earliest marks to the dissolution of modern alphabets before our eyes. Mapping more than 400 examples of illegibility drawn from Indigenous cultures to imagined future civilizations, the book spans contemporary art, science fiction, politics, architecture, and technology. Dictionary of the Illegible proposes illegibility as a strategy for navigating a world increasingly governed by visibility, efficiency, and total surveillance."]]></description>
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<item rdf:about="https://macleans.ca/society/my-university-students-cheat-i-dont-blame-them/">
    <title>My University Students Cheat. I Don’t Blame Them. - Macleans.ca</title>
    <dc:date>2026-07-02T02:26:32+00:00</dc:date>
    <link>https://macleans.ca/society/my-university-students-cheat-i-dont-blame-them/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Marks reward cheating over learning—and students can’t afford to fail"

...

"Last semester, on the final exam of the health-care law class I teach, my students scored the highest grades I’ve seen in 20 years as an instructor. It was an at-home, closed-book exam. Eight per cent of the class scored perfect on the multiple-choice section, and over half scored over 90. In the long-answer section, the responses were formulaic, typo-free and detached from the course material; they lacked the telltale signs of rushed exam writing. It was clear my students were using AI to cheat.

After the exam, I gave the class an anonymous, informal poll: I asked how many of them were cheating. Of those who responded, eight per cent admitted to it. How many students did they think were cheating? Over a quarter of respondents indicated they knew other students had cheated on the exam, and 73 per cent indicated they knew of students cheating in other classes. And that doesn’t account for the response bias: just under half the class responded to the poll, and I suspect those who didn’t respond were more likely to have cheated. I decided to annul the exam results, not counting them toward final grades.

I’ve spent my whole life in academia, first in theology, then in law. I know cheating has always been around. But I’m deeply alarmed by the idea that students are cheating en masse. There’s a whole online ecosystem for cheating: forums to share advice on circumventing AI detectors and proctor technology; software for humanizing AI-generated writing; tips for using AI to reduce (or eliminate) workload. Cheating is becoming culturally normalized. Two thirds of the people who responded to my survey agreed that students widely perceive cheating as acceptable. I’m not surprised. Think about what this generation has witnessed: the mortgage crisis driven by corrupt bankers, an American president who cheats and lies and is still elected; lawyers using AI to write for them and lying about it, a sporting world full of doping scandals. Students are repeating what we’ve modelled for them.

In the past few years, the way young people value their education has shifted. Universities are increasingly corporatized. They function as businesses, oriented toward maximizing revenue: professors are rewarded for grants and publications rather than leadership or mentorship, and students are reduced to head counts and tuition dollars. In turn, students behave like customers. It’s a fee for service: they pay their tuition and expect good grades and a degree. Learning becomes superfluous.

When I was studying the humanities, my classmates and I were concerned with ideas and arguments. We were reading course material to understand it, not to get a mark. Now, grades have become the sole currency of academic life. Students frequently email me asking outright for a higher grade, sometimes literally seconds after they receive it. They all want a 90 or higher. Marks are inflated across the board. At Ontario high schools, there was a six per cent increase in grade averages for graduating students between 2011 and 2021. I’ve seen 100 per cent averages on scholarship applications. Some schools are implementing policies to try to curb the inflation—including Harvard, which just put a cap on the number of As assigned in each undergraduate course.

Students know an undergraduate degree doesn’t automatically land a well-paying job—or any job, for that matter—so they’re vying for acceptance to highly competitive postgraduate programs. There’s an enormous financial imperative to succeed academically, and students tell me that if you don’t cheat, you’re at a disadvantage. I went to university on my own dollar; my parents couldn’t afford to support me. I only paid off my undergraduate student loans last year, at 45 years old. For students today, the debts are even worse. They’re pushed to maximize productivity and output, racking up accolades and resumé entries while maintaining previously unattainable averages.

At the same time, cheating has become more accessible than ever thanks to AI. I see students using generative AI in all aspects of their work: summarizing the readings, research, note-taking, essay writing. Not all AI usage is cheating by default, and in some ways, it’s even levelling the playing field by making the same shortcuts available to everyone. When I was in law school, you could purchase CANS—consolidated annotated notes—from previous years as study aids. But they were expensive. Resources like CANS and tutors were reserved for students who could afford them. For the rest of us, AI could have been a free alternative. The problems arise when students use AI despite instructions not to, as was the case with my exam.

My options as an educator are limited. I’m exploring different grading schemas, but all of them require more resources than are made available to me. I could have one in-person exam worth 100 per cent of the course grade and put all my TA hours toward grading it. I could rely on oral exams, which would take weeks out of the semester to schedule and administer. One professor I know tried to introduce a participation grade in a class with hundreds of students. Students could scan a QR code to register their attendance. They would show up, talk until they got the code, then walk out.

Ultimately, this reveals the failures of an antiquated grading system. Our standard modes of assessment primarily track recall and memorization, not engagement or progress. One semester, I had a student who had some challenges with her grammar and syntax. We worked on her writing together throughout the semester, and it was a successful learning experience. Another student that semester had a flair for well-crafted drivel. I couldn’t give the first student an A-plus—her end product couldn’t justify it. But who put more work in? Who learned the most? The people with the highest grades are not necessarily my best or hardest-working students. They may just have the most free time, money, educational support or family backing. Some schools are attuned to this tension and adapting accordingly. The U of T law school, for example, uses an honours-pass-fail grading system. If we reimagined grading to assess skills that can’t be replicated by ChatGPT, students wouldn’t use it. As it is, marks are a perverse incentive—they reward cheating over learning.

My colleagues and I feel completely unsupported by the school administration. Publishing requirements are going up, and class sizes are ballooning. We have less faculty doing more work with less support, meaning there’s less time to build relationships with students. When I annulled the exam results, I told the administration that I need substantive guidance on how to run a class this large because I can no longer reliably mark it. They didn’t have a useful policy in place to address my concerns. Instead, they overrode my decision. Against my recommendations, they included the multiple-choice portion of the exam in the final grade—despite knowing that I called out cheating in this section. Their decision sent a singular message: cheating is fine and faculty has to accept it. This is anathema to the goals of education.

I’ve been told I should just use anti-cheating technology, like online proctors or AI detectors. I don’t use either in my classes. For one, they can easily be circumvented. More importantly, you can’t police people into having integrity. Instead, I try to impart to my students the reasons why cheating is morally wrong. The first question on my exam was about the deontological duty not to cheat. It was something we’d discussed at length throughout the semester. Within this ethical framework, relationships give rise to duties—the health-care provider to the patient or the lawyer to the client—and the rightness of your actions depends on how they align with those duties. Students have a duty not to cheat. It should be that simple. Anti-cheating technology can’t teach them that, and we can’t expect that students who lack integrity in school will spontaneously develop it in order to meet their professional obligations after they graduate.

Academic integrity needs to be taught starting on day one at every level of education. Every university student should have to take an ethics course in their first year, no matter their major. And there needs to be accountability when there are breaches. Administrators need to support their faculty, not railroad them. Colleagues have shared with me that even when students have been caught cheating, no penalty was imposed. Cheating is a product of the society we’ve created. It’s learned behaviour—and that means, with enough work, it can be unlearned."]]></description>
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    <title>We Uncovered The Master Plan That Peter Thiel Doesn't Want You To See - YouTube</title>
    <dc:date>2026-07-01T07:23:08+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=6iLf2h_fo-w</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Peter Thiel is funding a plan to build privatized city-states everywhere from Gaza and Venezuela to small towns in California.

The goal is to replace governments with for-profit companies.

We investigated how Thiel's scheme is already reshaping democracy across the world."]]></description>
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<item rdf:about="https://bambamramfan.github.io/ai-compass/">
    <title>The AI Compass</title>
    <dc:date>2026-07-01T02:25:39+00:00</dc:date>
    <link>https://bambamramfan.github.io/ai-compass/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["29 questions. Where do you actually land on AI?"

...

"1
The Luddite (Affectionate)
patron saint: Emily Bender
It doesn't work the way they claim, it's making everything worse, and you'd like your internet back, please. You can explain in precise technical detail why it's a stochastic parrot, and you will, whether or not anyone asked. You're funnier about this than people give you credit for.

2
The Digital Hermit
patron saint: Jaron Lanier
You've been saying the framing is wrong since before most people had heard of any of this. AI is less a technology than a story Silicon Valley tells to consolidate power, and the story is bad. You read physical books and you don't need a language model to tell you what they mean.

3
The Retired Engineer
patron saint: Dan Luu
It's a perfectly fine tool that people are losing their minds over. You used the first version, thought 'neat,' and got on with your life. You find the discourse exhausting and you have receipts about what it can and can't actually do. You are correct and also no fun at parties.

4
The Conscientious Objector
patron saint: Holly Herndon
It doesn't work well, it's doing real harm, and you've opted out on principle. You're not a technophobe — you just think this specific technology is overhyped and corrosive, and you're tired of being told you just don't understand it. You understand it fine. That's the problem.

5
The Journalist
patron saint: Sam Kriss
You find the whole thing a little contemptible and a little fascinating. The products are mediocre, the people selling them are worse, and the prose it generates is a crime against the sentence. But you keep poking at it, because the cultural meaning of all this is genuinely strange.

6
The Organic Farmer
patron saint: Cal Newport
AI is probably fine, but you're not going to use it for anything that matters. Your writing is your writing. Your thinking is your thinking. You'll accept GPS, but you're growing your own tomatoes, metaphorically, and you suspect the convenience has a hidden price.

7
The Tired Parent
patron saint: Cartoons Hate Her
You don't have time for AI discourse. You used it to plan a birthday party once and it was fine. Your kids know more about this than you do. You'd like everyone — the evangelists and the doomers both — to take it down several notches and let you get on with your day.

8
The Union Organizer
patron saint: Cory Doctorow
AI is a real tool being used to extract real labor value from real people without paying them. You don't care about the singularity — you care about the artists, writers, and workers getting strip-mined by capital. You're not anti-technology. You're anti-theft.

9
The Skeptic
patron saint: Ed Zitron
It's oversold, it's losing staggering amounts of money, and the harms are arriving faster than the value. You've done the math on the unit economics and it doesn't close. You are loud about this, prolific about this, and you suspect history will vindicate you.

10
The Shrug
patron saint: Matt Levine
AI is a thing that exists and you regard it with detached amusement, like everything else. It's overhyped, sure, but so is most stuff. You'll use it when it's useful and ignore it when it isn't, and you find the discourse more interesting than the technology. You are unbothered.

11
Free Subscription Tier
patron saint: Kara Swisher
It works, you use it, and the jury's still out on the big questions. You're not dismissive and you're not converted — you're empirical. You'll happily use the free version for what it's good at, but you are absolutely not paying twenty dollars a month for this. There are limits.

12
Magnificent Seven Retail Investor
patron saint: Aella
AI is good, broadly, vibes-wise, and you're pretty sure it's going up. You're not deeply technical about it — you just have a generally positive read and a position you feel good about. The future is exciting, the curve is your friend, and you'd rather be long than right.

13
The Philosophy Grad Student
patron saint: Katja Grace
You're fascinated by what AI means more than what it does, and you take the weird downside scenarios seriously while everyone else rolls their eyes. You think in probability distributions. The 'just autocomplete' crowd and the 'it's alive' crowd strike you as equally unrigorous.

14
The Disillusioned
patron saint: Molly White
You watched this movie already with crypto and you know how it ends. It's oversold, the value is thinner than advertised, and the concrete harms are piling up while everyone argues about the rapture. You document the gap between the promise and the receipts, meticulously.

15
The Worrier
patron saint: Kelsey Piper
It's real, it's powerful, and that's exactly why it worries you — not in a doom way, in a 'we should really be more careful than we're being' way. You take the capabilities seriously and the risks seriously, and you'd like the conversation to be a few degrees more sober.

16
The Org Chart Survivor
patron saint: Ethan Mollick
Your company made you 'AI Lead' on top of your actual job. You use it, it helps sometimes, and you've stopped trying to explain to leadership what it can and can't do. You run little experiments and post the results. Just try things, you keep saying. Just try things.

17
The B2B SaaS Consultant
patron saint: Matt Yglesias
AI will quietly boost total factor productivity by some single-digit percentage and you think that's actually a huge deal, wonkily speaking. You're bullish in a spreadsheet way, not a singularity way. You've explained the Jevons paradox to someone who didn't ask.

18
The Garage Tinkerer
patron saint: Simon Willison
You're running local models, building little tools, and having a genuinely great time. You don't care about the discourse — you care about making the thing do cool stuff. The technology is interesting and everyone arguing about it would be happier if they just opened a terminal.

19
The Venture Capitalist
patron saint: Paul Graham
AI is the largest wealth-creation opportunity since the internet and you intend to be on the right side of it. You've written an essay about why this is the most important moment in history, and another about why the doubters lack vision. At least one of your portfolio companies does something.

20
The Defense Contractor
patron saint: Peter Thiel
AI is enormously powerful and it will be used for surveillance, control, and war — and you've made your peace with that, because a human is still giving the orders, and that human might as well be holding your equity. The dystopia is coming. The only question is who runs it.

21
The Safety Researcher
patron saint: Ezra Klein
You take the capability curve seriously and it keeps you up at night — not in a panic, in a 'we should really have a plan' way. You want alignment, interpretability, and guardrails before scaling. You'd like everyone to stop tweeting and read the paper.

22
The Kontextmaschine
patron saint: kontextmaschine
It's real, it's powerful, and you find the panic about it as tedious as the hype. You're not interested in whether AI is good or bad — you're interested in who captures the value, who loses their leverage, and which institutions are using it as a story to do what they were already doing. Same as it ever was.

23
The True Believer
patron saint: Amanda Askell
AI is real, it's powerful, and handled with genuine care it can be one of the best things we ever build. You think hard about its character, what it's like, what we owe it and it owes us. You're optimistic the way a thoughtful person is optimistic — clear-eyed, not starry-eyed.

24
The Optimist
patron saint: Marc Andreessen
AI cures diseases, teaches children, liberates workers, and democratizes expertise. You see the problems but you believe the trajectory bends toward good, and the only real sin is slowing it down. Your bookshelf has both Pinker and a manifesto you wrote yourself.

25
The Futurist
patron saint: Robin Hanson
AI is transformative and you find that thrilling rather than terrifying — you'd rather model the strange new equilibrium than fear it. You'll happily walk through what an economy of digital minds does to wages, status, and property, and you mean every word of it literally.

26
The Cassandra
patron saint: Eliezer Yudkowsky
You see the power clearly — that's exactly what terrifies you. You're not a skeptic, you're the opposite: AI is so capable that the people building it are playing with fire in a dynamite factory, blindfolded, for a quarterly bonus. You've lost friends over this and you regret nothing.

27
The Doomsday Prepper
patron saint: Connor Leahy
Between deepfakes, autonomous weapons, mass surveillance, and labor collapse, AI is a Swiss army knife of civilizational risk. You're not sure which failure mode gets us first, but you're fairly confident one of them will, and you're very online about it.

28
The Founder
patron saint: Sam Altman
This will change everything — for good or for ill, and you're studiously agnostic about which. The stakes are civilizational, the risks are real, the upside is infinite, and therefore you'll need a great deal of money and very little oversight. You warn about the fire while selling the matches.

29
The Podcast Bro
patron saint: Lex Fridman
You listened to a three-hour interview with an AI researcher and now you have opinions. Strong ones. You're long on compute and short on regulation, and you've said 'exponential' more times this month than a calculus teacher. Love is the answer, and also AGI.

30
The Prophet
patron saint: Ray Kurzweil
AI is the most important thing that has ever happened to our species, and it's going to be glorious. You have tabs open about longevity research and you've mentally spent the UBI checks. When the singularity comes, you want a front-row seat — ideally an uploaded one."]]></description>
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<item rdf:about="https://daringfireball.net/2026/06/om">
    <title>Daring Fireball: Om</title>
    <dc:date>2026-06-27T07:16:56+00:00</dc:date>
    <link>https://daringfireball.net/2026/06/om</link>
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<item rdf:about="https://runtimewire.com/article/om-malik-taught-silicon-valley-to-read-itself">
    <title>Om Malik taught Silicon Valley to read itself - RuntimeWire</title>
    <dc:date>2026-06-27T07:09:28+00:00</dc:date>
    <link>https://runtimewire.com/article/om-malik-taught-silicon-valley-to-read-itself</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A personal remembrance of the GigaOm founder, True Ventures partner and writer who made Silicon Valley legible, including the late-night founder exchange that showed how his media machine worked."

...

"Om Malik (@Om), the journalist, GigaOm founder, photographer and True Ventures partner whose work tracked the commercial internet from dial-up optimism to AI saturation, died on June 24 at Stanford Hospital after what his family described as a long health journey with his heart, according to a post on On my Om. He was 59.

His family said he was surrounded by family and friends. The post asked readers to share remembrances in comments or on his social accounts, which is exactly right for Malik: he turned a personal site into a public room before the internet turned every public room into a feed.

Here is the part where I break the fourth wall, because the usual obituary distance would be dishonest. I was one of the founders trying to get his attention. In March 2008, late at night, I pitched GigaOm on Ping.fm, the social publishing startup, asking whether the publication wanted to run the story of our new iPhone interface and help give away beta signups. Malik replied within minutes, shortly after 11 p.m.: "can you outline what Ping.fm does? I would love to chat more, but would like to get an idea as to what its all about. :-)"

That exchange was small. It was also the whole system in miniature. A founder could reach the editor directly. The editor was awake. The story was not filtered through a communications department, a conference stage or a banked embargo calendar. Malik helped build that operating system for Silicon Valley media: fast, conversational, porous, technically literate and dangerously close to the companies it covered.

Malik was not just one of the people who covered Silicon Valley. He became one of the people Silicon Valley used to understand itself. That was the gift and the complication of his career. He was a reporter, then a founder, then a venture investor, and he never entirely gave up any of those identities. He could spot a network shift early because he had spent decades watching pipes, protocols, business models and human ego interact at close range. He could also be too close to the machine he covered, a tension that defined the blog era he helped build.

Born and raised in Delhi, Malik earned an undergraduate degree in chemistry from St. Stephen's College before moving through journalism jobs in India, London, Eastern Europe and New York. On his About page, he described himself as a San Francisco-based writer, photographer and investor who had spent three decades in the trenches of Silicon Valley and had been writing about the commercial internet since its birth. Before GigaOm, he worked at Business 2.0, Forbes.com, Red Herring and Quick Nikkei News, and wrote for outlets including The New Yorker, Fast Company, Wired and The Wall Street Journal.

The early biography matters because Malik did not enter technology as a cheerleader. He came through telecom, broadband and infrastructure, the unglamorous substrate under the consumer internet. His 2003 book, Broadbandits: Inside the $750 Billion Telecom Heist, examined the excesses and fraud around the telecom bubble. That made his later enthusiasm for networks more useful. He understood that every platform story had a bill attached, and usually a creditor somewhere in the frame.

The blog as company

Malik started GigaOm as a one-person technology blog in 2001 and, with seed funding from True Ventures, turned it into a media company and research business. True later wrote that shortly after closing its first fund in 2006, it gave Malik a $25,000 check with the note, "Use this to make your dreams come true," and then committed to fund GigaOm's Series A after a formal pitch meeting.

That origin story became part of both Malik's legend and GigaOm's eventual cautionary tale. The company was built like the startups it covered. It carried the ambition of venture-backed scale into a journalism business that depended on advertising, research, events and an audience sophisticated enough to care about cloud infrastructure before cloud infrastructure was obvious.

GigaOm was not as loud as TechCrunch and not as institutional as the business press. Its best work lived in the middle: close enough to startups to see the seams, technical enough to follow the architecture, skeptical enough to resist the worst demo-day theater. If you were building in that era, you knew what a GigaOm mention meant. It meant someone who understood the stack might take you seriously.

That is why the late-night Ping.fm exchange belongs in the story. It is not here as nostalgia. It shows the market structure Malik helped create. Founders had direct channels to writers. Writers had direct channels to readers. Publications could move at startup speed because they were startups. The upside was intimacy and signal. The downside was that everyone stood a little too close to everyone else.

Malik stepped away from day-to-day writing and became a full-time partner at True Ventures in 2014. TechCrunch, covering the move at the time, wrote that Malik was leaving professional journalism after years of the 24-hour news cycle, and quoted him saying the constant stream had come at a personal cost. The move formalized what had already been true for years: Malik was no longer only an observer of founders. He had become one.

The collapse that shadowed the legend

The hardest part of Malik's legacy is GigaOm's 2015 failure. The company shut down abruptly in March of that year after saying it was unable to pay its creditors in full. Staff lost jobs. The archive and brand later changed hands. For readers and employees, the shutdown was not an elegant sunset. It was the sudden stop that exposes how fragile even respected media institutions can be when they borrow the financing logic of the companies they cover.

The numbers were not small. A Recode account republished by the Benton Institute for Broadband & Society reported that GigaOm had raised around $40 million in equity and debt over eight years, including about $5 million from a 2011 venture debt round, and that by the end of 2014 it was spending about $400,000 a month on rent and interest payments. The Guardian later framed the closure as a lesson in what happens when a niche journalism business takes on Silicon Valley's growth expectations without Silicon Valley's software margins.

That is the bad part, and it should not be airbrushed. Malik's creation proved that a technology publication could be born on the web, build authority without legacy distribution and compete with trade magazines and newspapers on its own terms. It also proved that influence, respect and smart coverage do not automatically produce a durable balance sheet. In the end, GigaOm became a warning to every founder-journalist who believed audience love, investor money and events revenue could be fused into a stable media company.

The investor-writer contradiction

Malik's second act at True Ventures was cleaner financially but messier editorially. True's profile says he became a venture partner in 2008, a partner in 2014 and partner emeritus in 2020, investing in networking and infrastructure technologies while guiding the firm on technology trends. His own bio lists investments and board roles tied to companies such as Ditto, Petasense, Academia.edu, Socialcast, Lexity, Glider, MessageMe, Storehouse, TwinPrime, Over, Opendoor and IntentionNet.

That placed him in the same contradiction occupied by several blog-era figures: the people with the best taste in startups often had the strongest incentives around startups. Malik managed that tension better than most because his writing, especially in later years on On my Om, became less about scoops and more about judgment. He wrote about technology, photography, business cycles, health, memory and the human cost of living inside the network. He preferred the long arc to the launch post. He was still a participant, but his best work did not read like portfolio maintenance.

His eye for early signals was real. TechCrunch called him one of the forefathers of professional tech news blogging and noted that he was among the first bloggers to cover Twitter's launch and to break the news of TechCrunch's acquisition by AOL. Malik later revisited his own early Twitter experience in a 2020 On my Om essay, writing that he may have been the first non-employee user after Noah Glass told him about the service outside a San Francisco party. That memory captured both the innocence and the eventual exhaustion of the social web: a hungry reporter stepping outside for nicotine, hearing about a strange messaging product, publishing a post, then watching the whole internet reorganize itself around the behavior.

What he leaves behind

Malik's place in Silicon Valley lore is not that he built the biggest media company, made the most money as an investor or won every prediction. He did not. His significance is that he made technology legible at the moment the industry learned to narrate itself in real time.

He belonged to the generation that sat between magazine-era business reporting and the permanent feed. He knew the old discipline of beat reporting, the new speed of blogging and the founder psychology underneath both. He could be sentimental about tools and ruthless about hype. He loved networks, but he also understood that networks eat attention, sleep and health.

That final point was not abstract. Malik wrote publicly that a major heart attack in 2007 changed his focus and priorities. His family's statement this week gives that part of his life a final, blunt punctuation. The heart story was not a side note to the work. It shaped the quieter, more reflective Om of the past decade: the photographer of minimal landscapes, the writer skeptical of jargon, the investor more interested in durable shifts than noise.

I keep coming back to that 11 p.m. reply because it explains why so many founders, writers and investors are stopping today. Malik did not just write about the internet. He behaved like the internet when the internet still felt like a place where a direct question could open a door. He was curious, fast, opinionated and present.

The Valley will remember Malik because he was there early, but that undersells him. Plenty of people were early. Malik mattered because he understood that being early was not enough. You had to connect the technical fact to the business consequence, the business consequence to the human one, and the human one back to the story people told themselves about progress. That was his beat. It remains the beat everyone else is still trying to cover."]]></description>
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    <title>AI Can’t Fix the Student-Motivation Problem - The Atlantic</title>
    <dc:date>2026-06-27T06:26:04+00:00</dc:date>
    <link>https://www.theatlantic.com/ideas/2026/06/ai-tutor-education-human-investment/687678/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["It turns out bots aren’t great teachers."

[archived: https://archive.is/noKrS ]]]></description>
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    <title>The Algorithmic Order</title>
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    <title>The University as Giant App | Los Angeles Review of Books</title>
    <dc:date>2026-06-27T06:12:17+00:00</dc:date>
    <link>https://lareviewofbooks.org/article/rule-world-education-power-stanford-tech-theo-baker/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Theo Baker’s book about Stanford offers a shockingly frank look at a campus that is as tightly governed as a Siberian labor camp—one perhaps designed by Sergey Brin."

...

"It might be argued that Silicon Valley, like the army, the church, and the American Bar Association, is free to identify, recruit, and train new members as they please. What kind of a university is this, then? A metaphor comes to mind. Stanford is the harbinger of the university-as-giant-app, a networked series of buildings, professors, classrooms, donors, faculty, trustees, and back-office staff designed to turn out a small but predictable number of next-generation tech titans. Like other apps, it feels like a highly engineered tool geared to customer convenience, though only a carefully selected group of human beings is allowed to use the program—and the real operator is Silicon Valley itself, whose screen taps summon the Stanford within Stanford, fresh from the warehouse."]]></description>
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    <title>Is AI ruining our skills? Early results are in — and they’re not good</title>
    <dc:date>2026-06-27T06:05:51+00:00</dc:date>
    <link>https://www.nature.com/articles/d41586-026-01947-1</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Reliance on artificial-intelligence tools degrades the abilities of physicians and software engineers, studies show."]]></description>
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    <title>LLMs as the Worst of Both Worlds: A Review of Cory Doctorow’s The Reverse Centaur’s Guide to Life After AI - Front Porch Republic</title>
    <dc:date>2026-06-26T08:35:43+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Most current iterations and applications of AI in the form of LLMs actually turn humans into reverse centaurs."]]></description>
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    <title>The Reverse Centaur’s Guide to Life After AI by Cory Doctorow review – the real price of artificial intelligence | Science and nature books | The Guardian</title>
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The feds now consider opposition to data centers, inequality, and Big Tech as potential domestic terrorism.

We uncovered how the FBI is colluding with corporate America to surveil ordinary Americans."]]></description>
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<item rdf:about="https://www.businessinsider.com/ai-social-scene-curated-offline-events-dinner-parties-2026-6">
    <title>AI's Social Scene Is Shifting to Curated Offline Events, Dinner Parties - Business Insider</title>
    <dc:date>2026-06-26T01:15:39+00:00</dc:date>
    <link>https://www.businessinsider.com/ai-social-scene-curated-offline-events-dinner-parties-2026-6</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[In which the AI-saturated tech space is slowly rejecting its own dogfood of optimization, scalability, and slop. They seem to be slowly re-inventing the humanities and liberal arts that they skipped and derided.]

"If "taste" is the buzzword in the AI world right now, then IRL events have become the best way to demonstrate it.

As AI becomes more competitive and taste — the idea of having superior aesthetic judgment — emerges as a key differentiator, AI companies and young founders are hosting intimate, curated gatherings — often dinner parties — to cultivate cool and build real-world communities.

<blockquote>Hosting an intimate dinner in sf for lore builders.

    Founders, narrative architects, writers, world builders. Humans at the intersection of storytelling x culture x craft x storytelling x philosophy x design.

    Keeping it to <10. Who should be in the room? 🫶
    — Joumana (@JoumanaElomar) June 23, 2026 [https://x.com/JoumanaElomar/status/2069509402437222482 ]</blockquote>

Many of these curated events follow a similar blueprint: a promo that looks like an A24 film poster and grainy, film-like photos that make it feel more like a 90s-era house party than a tech founders' event.

"I think trusted (human) curation is so important now, even more than ever," said Michelle Fang, who leads Stripe Startups, a program offering financial support and resources to early-stage, venture-backed companies, and has a weekly newsletter that rounds up in-person tech events in San Francisco.

Fang said that when she first started the newsletter in 2023, she posted an average of 20 to 30 in-person events a week. That number has now risen to 70 to 80 a week.

"There's been a noticeable shift in both the frequency and types of events happening in SF, especially over the past year," she said.

AI has accelerated this trend dramatically, she said, as the AI boom brings an influx of talent who want to establish their community in the city.

While some of the events Fang has listed are traditional building workshops and hackathons, others include Pilates classes, peptide tasting parties — the latest self-optimization craze — and "intentionally curated" dinners.

It's a vibe shift from the large happy hours and networking events that defined post-pandemic tech socializing, said Fang. These smaller events don't require a big budget or venue, and with the speed of AI growth, people want to make sense of new concepts and the changes happening in real time, she said.

[image: "Dinner table with bowls of sushi and edamame at an event hosted by coworking and tech events startup Verci's / Verci, a coworking space and events startup, hosts monthly dinners and workshops for members.  Ami Yoshimura/Verci"]

'Taste is a new core skill'

The taste conversation kicked off earlier this year when Y Combinator cofounder Paul Graham wrote in a post on X that, as AI democratizes building, "taste will become even more important."

Two days later, OpenAI President Greg Brockman cemented the catchphrase on X, writing that "Taste is a new core skill." Since then, it's led the tech world to hyperfocus on AI companies and founders who are winning the taste battle.

Alongside the taste discourse, being offline has become a status symbol. Having the ability to de-digitalize is seen as a luxury and a way to connect with people more authentically, with in-person events being a means to achieve this, especially for those whose working lives already revolve around AI.

<blockquote>peak bengaluru and bangerlore pic.twitter.com/1imEhjhCBX
    — prerna (@Prerrrrna_) June 7, 2026 [https://x.com/Prerrrrna_/status/2063545613632037129 ]</blockquote>

An event "only for hot people and nerds" in Bangalore, which appeared to be in collaboration with the early-stage Bangalore-based consumer tech company Faff, made the rounds on X earlier this month. The vibe is artfully arranged cheese boards, trendy cocktail menus (with AI puns), and grainy photos.

Ami Yoshimura, the 23-year-old cofounder of Verci, a members club and coworking space in New York, hosts events such as rooftop parties and multi-day retreats for founders and creatives. "Relationships, aesthetics, and telling a story" have become crucial ways to stand out in the hyper-competitive AI industry, he said.
Small parties, big bucks

It's not just San Francisco that is seeing this event boom.

<blockquote>new york tech week highlights:1. went blind into an event hosted by @join_ef and successfully met a group of really cool people with 0 degrees of mutual connection2. met/made some really good friends from url ➡️ irl shoutout fonzi and corgi team3. ended off the week with a… pic.twitter.com/CA3h0mwmLe
    — sara kong (@saraknggg) June 8, 2026 [https://x.com/saraknggg/status/2064047927702782454 *]</blockquote>

Katia Ameri, a partner at A16z who spearheads Tech Week in San Francisco, LA, and New York City, wrote on X last month that New York was so far the largest Tech Week in history by events and attendees. The LA and San Francisco equivalents are coming up later this year.

Eliza Wu, cofounder of Corner, a social mapping app that describes itself as "Google but social," wrote in a post on X that there were over 600 RSVPs for a panel she was hosting at New York Tech Week.

Leading AI companies are also taking note. In April, Anthropic posted a brand events lead role in San Francisco, with a salary of up to $400,000.

There are four open marketing events positions at Anthropic, while OpenAI has two open positions for events, commanding over $200,000 salaries with options to gain equity too.

<blockquote>Anthropic is paying up to $400,000 a year for an events role.They're looking for someone to own the execution of brand experiences that translate Anthropic's values into physical moments.This person will produce everything from intimate thought-leadership gatherings to… pic.twitter.com/SWvmSarclY
    — Andrew Yeung (@andruyeung) April 26, 2026 [https://x.com/andruyeung/status/2048545188608364593 ** (archived: https://www.are.na/block/47316282 )]</blockquote>

Andrew Yeung, an ex-Google and Meta product lead turned event host and angel investor, wrote on X in response to the job advert that it shows Anthropic understands that "they need to create visceral, unforgettable IRL experiences that make complex technology feel accessible and human."

"The massive opportunity now is offline, analog, in-person," he said.

But while the taste that goes into hosting a party is human, we are living in an AI world — and as with your job applications, an AI screener might still be standing between you and an invitation.

Wu, the cofounder who hosted a New York Tech Week event with 600 RSVPs, said she turned to Claude to winnow down her guest list.

She said she prompted the chatbot to scan through potential attendees' social posts to identify "markers of excellence" and to suss out the "quality of their thoughts."

With the help of Claude, only 300 people made the cut."

[* full text of https://x.com/saraknggg/status/2064047927702782454:

<blockquote>new york tech week highlights:

1. went blind into an event hosted by @join_ef and successfully met a group of really cool people with 0 degrees of mutual connection
2. met/made some really good friends from url ➡️ irl shoutout fonzi and corgi team
3. ended off the week with a bang at vega (shoutout ben & maddie)

i think when it boils down to WHAT constitutes a good event, it varies based off what your specific persona is trying to get out of it.

for me, events with well-catered hospitality that are more intimate (without just randomly throwing people together sloppily) call out more to me because you make more solidified relationships. 

likewise, it’s good to put an online face to a name because that alone can unlock so much trust and future opportunities.

see you soon nyc!</blockquote>

** full text of https://x.com/andruyeung/status/2048545188608364593

<blockquote>Anthropic is paying up to $400,000 a year for an events role.

They're looking for someone to own the execution of brand experiences that translate Anthropic's values into physical moments.

This person will produce everything from intimate thought-leadership gatherings to large-scale industry activations.

The top AI research lab in the world recognizes that to cross the chasm and reach everyday consumers, they need to lean into hospitality. They need to create visceral, unforgettable IRL experiences that make complex technology feel accessible and human.

They understand that digital channels are getting increasingly saturated. Every feed is flooded with AI content... every inbox is overflowing.

The massive opportunity now is offline, analog, in-person.

The companies that win in the next decade won't just have the best product but the most emotional in-person presence and the most compelling storytelling.

If you're in events, experiential marketing, or brand activations, this is your moment. The biggest tech companies in the world are betting on you.

[two images of the job posting]</blockquote>]]]></description>
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<item rdf:about="https://www.theideasletter.org/essay/the-cult-of-optimization/">
    <title>The Cult of Optimization</title>
    <dc:date>2026-06-26T00:41:11+00:00</dc:date>
    <link>https://www.theideasletter.org/essay/the-cult-of-optimization/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[https://www.theideasletter.org/issue/la-longue-duree/

"Phil Tinline argues that optimization—using mathematical models and data to pursue specific objectives—has spread from engineering and wartime logistics to nearly every area of modern life. Optimization models show up in the workplace, on tech platforms, in economics, and in social policy. You don’t need to be a critic of instrumental rationality to recognize that optimization is a powerful but problematic tool when elevated into a creed that claims to improve society by through quantification."]]]></description>
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</item>
<item rdf:about="https://www.thenerdreich.com/attack-of-the-trillionaire/">
    <title>Attack of the Trillionaire: Elon Musk's Fascist Clown Car</title>
    <dc:date>2026-06-25T08:27:19+00:00</dc:date>
    <link>https://www.thenerdreich.com/attack-of-the-trillionaire/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Dave Karpf joins the Nerd Reich pod to break down Musk's trillionaire status, Thiel's Argentina exit, and Palantir's fascist manifesto"]]></description>
<dc:subject>nerdreich davekarpf 2026 elonmusk palantir spacex fascism argentina javiermilei donaldtrump maga deregulation tesla billionaires usaid muskism privatization governance government us siliconvalley marcandreessen georgewbush ftc sec twitter technology crypto cryptocurrencies alexkarp petehegseth anthropic ai artificialintelligence labor work aibubble edzitron democracy democrats republicans surveillance mussolini benitomussolini ruthben-ghiat robertpaxton jasonstanley technofaschism polymarket memestocks kalshi gambling society propaganda mattmahan california media networkstate elsalvador balajisrinivasan newzealand antichrist jdvance thesovereignindividual aynrand libertarianism meta finance californiaforever solanocounty gretchenwhitmer michigan georgia missouri utah datacenters northcarolina google bigdata data andreessenhorowitz a16z gavinnewsom garrytan jebbush curtisyarvin</dc:subject>
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</item>
<item rdf:about="https://theconvivialsociety.substack.com/p/your-ai-is-not-a-tool">
    <title>Your AI Is Not a Tool - by L. M. Sacasas</title>
    <dc:date>2026-06-23T10:09:03+00:00</dc:date>
    <link>https://theconvivialsociety.substack.com/p/your-ai-is-not-a-tool</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I’ll draw things to a close by posing the following thesis for your consideration: the best response to emerging technologies, perhaps especially AI, is not media literacy in a cognitivist mode. Rather, what is required is the training of our perception in an ascetical mode.

In the latter part of his intellectual pilgrimage, Ivan Illich, whose work has deeply shaped my own thinking, concluded that his earlier work was inadequate because he had not yet grasped that somewhere in the mid-20th century we had passed from the age of tools to the age of systems.6 While to my knowledge Illich never worked out this distinction at length, the difference seems to lie in the fact that we can stand over a tool, as it were, but we cannot stand outside of a system. The system is an environment rather than a singular artifact. And what is at issue is not simply what we are able to do or not to do, nor even what can be done to us. What is most urgently at issue is our perception.

Although still using the language of tools, in 1988 Illich explained, “I would like to get together a certain number of people to think about what tools do to our perception rather than what we can do with them, to look at how tools shape our mind, how their use shapes our perception of reality, rather than how we shape reality by applying or using them.”

Near the end of his life, in the mid-1990s, Illich argued that “existence in a society that has become a system finds the senses useless precisely because of the very instruments designed for their extension. One is prevented from touching and embracing reality.” It was this “radical subversion of sensation,” Illich added, “that humiliates and then replaces perception.”7

Illich went so far as to claim that “we submit ourselves to fantastic degradations of image and sound consumption in order to anesthetize the pain resulting from having lost reality.”

You may not be inclined to take as dire a view of our situation as Illich did nearly thirty years ago, but I believe that his prescription is the right one. Just as McLuhan believed that his role as teacher in response to our technological environment was to train new perception, so Illich believed that what was called for was a new asceticism, although, as he put it in a proposal for a research project exploring the history of perception, “The asceticism which can be practiced at the end of the 20th century is something profoundly different from any previously known.”

“It appears to me that we cannot neglect the disciplined recovery, an asceticism, of a sensual praxis in a society of technogenic mirages,” Illich argued. “This reclaiming of the senses,” Illich went on to elaborate, “this promptitude to obey experience […] seems to me to be the fundamental condition for renouncing that technique which sets up a definitive obstacle to friendship.”

I have always been particularly struck by the line Illich draws from the disciplined training of our perception to friendship. This link is born out by how our digital media environments have constituted not only an epistemic threat but also a threat to our social fabric.

It appears to me, then, that we would do well to take up Illich’s unfinished project. At the very least we should dispense with the idea that AI is just a tool we need to learn to use wisely."]]></description>
<dc:subject>lmsacasas 2026 ivanillich marshallmcluhan technology culture ai artificialintelligence philosophy ethics medialiteracy tools perception society degradation asceticism senses sensory experience slow small leomarx blaisepascal jacquesellul evanselinger woodrowhartzog obscurity andrewmccluhan toolsforconviviality stoics stoicism stevenjohnson charleyjohnson media resistance antónbarba-kay popeleoxiv pschye environment cognitiveuploading cognitiveoffloading absorption humanism subverison sensation sensing reality socialfabric</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://www.bloodinthemachine.com/p/understanding-the-luddites-in-the">
    <title>Understanding the Luddites in the age of AI</title>
    <dc:date>2026-06-20T08:59:24+00:00</dc:date>
    <link>https://www.bloodinthemachine.com/p/understanding-the-luddites-in-the</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The Luddites are back in fashion, but too many people still get them all wrong. This is what they really stood for, fought against, and why they matter now more than ever."]]></description>
<dc:subject>brianmerchant luddites luddism neoluddites neoluddism resistance technology 2026 history labor work workers ai artificialintelligence bigtech hasanminaj miriamcherry berniesanders benshapiro chatgpt google openai industrialrevolution automation nedludd elonmusk us</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=5Sd3O-b-oPw">
    <title>EXPOSED: Israel's DARKEST TikTok SECRET - YouTube</title>
    <dc:date>2026-06-18T10:55:54+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=5Sd3O-b-oPw</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>israel zionism tiktok us palestine genocide ethniccleansing 2026 internet socialmedia propaganda oracle larryellison adampresser marcorubio mittromney benjaminnetanyahu hasbara donaldtrump media iof idf suppression safracatz technology bigtech 2015 ehudbarak 2024 2025 finance privateequity occupation gaza settlercolonialism colonialism colonization westbank yurimilner michaeldell</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:dea56b5d3273/</dc:identifier>
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<item rdf:about="https://www.frontporchrepublic.com/2026/06/in-defense-of-our-country-on-the-need-to-resist-ai-and-ai-data-centers/">
    <title>In Defense of Our Country: On the Need to Resist AI and AI Data Centers - Front Porch Republic</title>
    <dc:date>2026-06-17T10:41:15+00:00</dc:date>
    <link>https://www.frontporchrepublic.com/2026/06/in-defense-of-our-country-on-the-need-to-resist-ai-and-ai-data-centers/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The holiness of the world: that is the heart of the matter. The doors of perception must be cleansed to see the holiness again."]]></description>
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<item rdf:about="https://matthewbutterick.com/extinction-level-capitalism.html">
    <title>Matthew Butterick | Extinction-level capitalism</title>
    <dc:date>2026-06-17T10:06:00+00:00</dc:date>
    <link>https://matthewbutterick.com/extinction-level-capitalism.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Putting it all together: Among AI risks, we should take more seri­ously the poten­tial conse­quences of AI working as intended. AI is a capi­talist instru­ment. Its prin­cipal func­tion is to concen­trate capital. Its intended mech­a­nism is large-scale labor replace­ment. But it is also inher­ently polit­ical tech­nology. As AI makes it harder for workers to capture value from their labor, they will increas­ingly have to rely on goodies from Big AI, priva­tizing what were once func­tions of govern­ment. If Big AI subsumes the func­tions of workers and govern­ment, both will tend to realign polit­i­cally around Big AI’s inter­ests. What­ever term describes this system, it is not liberal democ­racy as US citi­zens have tradi­tion­ally under­stood it. AI-centered capi­talism risks an extinc­tion of demo­c­ratic possi­bility. It will be America. But it will no longer be Amer­ican."]]></description>
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<item rdf:about="https://theconvivialsociety.substack.com/p/ai-is-not-conscious-but-it-is-becoming">
    <title>AI Is Not Conscious, But It Is Our Unconscious</title>
    <dc:date>2026-06-17T09:54:25+00:00</dc:date>
    <link>https://theconvivialsociety.substack.com/p/ai-is-not-conscious-but-it-is-becoming</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>lmsacasas consciousness unsconscious erikhoel ai artificialintelligence thinking howwethink hannaharendt llms whauden alfrednorthwhitehead technology automation slow marshallmcluhan aipsychosis</dc:subject>
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<item rdf:about="https://dougald.substack.com/p/when-the-music-stops">
    <title>When the Music Stops - by Dougald Hine - Writing Home</title>
    <dc:date>2026-06-14T09:30:13+00:00</dc:date>
    <link>https://dougald.substack.com/p/when-the-music-stops</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Thoughts the morning after humanity acquired its first trillionaire
Dougald Hine
Jun 13, 2026

[image: "Fatima Osam Abdalla, Helena Norberg-Hodge and Gustaf Skarsgård launching the Real Economy platform last week in Stockholm"]

You know that feeling when you get to the last rounds of a game of Monopoly and it stops being family fun and turns into a nightmare? (Because, of course, Monopoly was never meant to be a fun board game, but a demonstration of a dysfunctional economic system.) Does anyone else feel like that’s the vibe these days, the state of play we've reached mid-2026?

That thought came to me after listening to people in a dozen different countries speak in answer to the question, “What's on your heart?”, in recent weeks. And I found myself voicing it on stage at the Bio Grand in Stockholm, the cinema Olof Palme went to on the night of his assassination, where I was in conversation with Helena Norberg-Hodge of Local Futures.

What struck me about that event and the network who organised it is how deep into the Swedish mainstream their message seems to be landing. I was interviewed for a feature on them in Dagens Nyheter, one of Sweden’s two national broadsheets. The headline read “They think today's economy is headed for collapse”. Turns out that was the most read article on their site last month. At the end of the month, it was republished in Dagens Industri, the Swedish equivalent of the FT.

On a call the day before the Stockholm event, I found myself remembering a trip to Ireland in the depth of the multi-year crisis that resulted from the pre-2008 housing boom. Two conversations I had on that trip came back to me.

The first was with someone who asked if I knew how the last stage of the bubble had been. “It was when all the lawyers and doctors and university professors piled in,” he said. “The people who had been at their Dublin dinner parties, talking about how this was obviously a bubble. But then they had to grind their teeth as their country cousins became millionaires, and finally it was too much, and they thought, we want a bit of this. So they were the last ones in, the ones who pushed the boom as far as it could go and lost the most when it burst.”

The second conversation was with a young man who drove me around for a few days, took me to visit the ghost estates and to meet his friends and family. He was an architecture student, but he’d worked on building sites during the boom. He told me he knew the game was up when they got to the end of a job and the boss told them not to bother taking down the scaffolding, but to pull the whole thing over and bulldoze it over with dirt so they could get on to the next job. He wanted to get one more project in before the music stopped.

Those are some scenes from the last round of a game. I don’t have any special intelligence as to when the music stops, or where we land when the science fiction bubble bursts.

I do follow the rumours of resistance to AI and data centres, the people telling the stories and gathering the numbers. It’s one of those faultlines where the culture war divides stop making sense, and there’s a chance for people who have been told they are enemies to find themselves alongside each other.

Now and then, I see clever comments along the lines of “Well, you’re all making a fetish of resistance to these AI data centres, yet you’ve been using social media and the rest of it for years…” And this seems to me exactly the wrong way round. The potential of this resistance is precisely that you pull on this thread and so much more unravels. On all kinds of levels – from grassroots politics to intellectual critique – people start out questioning AI and find themselves reopening questions that go back generations or centuries. As someone who has been writing about and publishing other people’s critiques of technological progress for a long time, I’ve never seen the kind of mainstream and grassroots conversations around this that have been bubbling up over the past year or so.

In one of my conversations with Helena this week, she described her disorientation at a point in the 1990s when she was spending half the year in Ladakh and half of it in the West, campaigning and building awareness around the defence of local cultures and resistance to colonial globalisation. At a certain point, she came back from Ladakh and found that many of her friends and colleagues had fallen under the spell of this thing called the Internet. Suddenly their stories of resistance and change were bound up with a utopian faith in this technology and the need to entangle everyone with it.

I’ve sometimes talked about using technology as scaffolding. Instead of assuming these tools will be around forever, it’s possible to use them to find each other, to remember, to rebuild. When the house is built, the scaffolding is taken down.

It matters who owns the ground on which we build, how the rules of the game are structured, and that we remember there are other games we can play together, less destructive and all-consuming than the winner-takes-all nightmare that has been presented as reality itself around here lately."]]></description>
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<item rdf:about="https://ellul.org/themes/ellul-and-berry/">
    <title>Ellul and Berry – International Jacques Ellul Society</title>
    <dc:date>2026-06-13T21:03:44+00:00</dc:date>
    <link>https://ellul.org/themes/ellul-and-berry/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Ellul and Berry: A Short Comparison of Wendell Berry and Jacques Ellul
by Jason Hudson, 2016

“Once we build beyond a human scale, once we conceive ourselves as Titans or as gods, we are lost in magnitude.” –Wendell Berry

Wendell Berry (born 1934) is a prolific author of novels, short stories, poetry, and nonfiction. He is best known for his critical essays and his environmental activism. Students of Jacques Ellul will find striking similarities between the two. For example, in an essay called “Discipline and Hope,” Berry critiques television as a means that imposes itself on its passive audience by creating images that “will not bear scrutiny.”[1] He goes on to say, “It is a politics of illusion, and its characteristic medium is pre-eminently suited…to the propagation of illusion.”[2] The same essay features the section headings, “The Kingdom of Efficiency and Specialization,” “The Kingdom of Abstraction and Organization,” and “Discipline and Hope, Means as Ends.” Despite their overlapping concerns and Berry’s year (1961) spent studying in France, there is no evidence that either directly influenced the other.[3]
Capitalism and War

Like Ellul, Berry’s early disillusionment with capitalism and the advent of the atom bomb significantly shaped his attitudes toward industrialism and technology. In his 2012 Jefferson Lecture, Berry tells the story (which he inherited from his father) of the tobacco harvest of 1907. The American Tobacco Company had monopolized the industry, and Berry’s grandfather, a farmer, returned home from market with zero profit after transportation cost and commission fees were paid.[4] Additionally, Berry marks the end of WWII as the official turning point in USDA policy toward mechanization that has prioritized efficiency, minimized human agency, and produced an industrial food system that isolates and displaces smaller farms and rural populations. He sees a direct link between technologies of war and technologies of agriculture.
Technology

The most obvious commonality in the thought of Berry and Ellul is their similar critiques of technology. Berry claims that the chief aim of technological progress is an insatiable pursuit of greater efficiency and that human spontaneity and freedom will necessarily be sacrificed to this greater good. Furthermore, Berry argues that there is a tipping point, a limit of scale beyond which technology can no longer be contained by those who create it; it becomes autonomous. Berry writes, “They [works of technical invention] diminish us because…once we build beyond a human scale, once we conceive ourselves as Titans or as gods, we are lost in magnitude; we cannot control or limit what we do… If we have built towering cities, we have raised even higher the cloud of megadeath. If people are as grass before God, they are as nothing before their machines.”[5]
Politics in a Technological Age

Berry sees this drive toward technical efficiency as the dominant factor in all areas of life. Regarding the mechanization of politics, for example, he writes, “It is evident to us all by now that modern totalitarian governments become more mechanical as they become more total. Under any political system there is always a tendency to expect the government to work with mechanical “efficiency”– that is, with speed and no redundancy.”[6] In a later essay, he echoes Ellul’s frequently repeated concern that all things are political: “We must reject the idea — promoted by politicians, commentators, and various experts — that the ultimate reality is political, and therefore that the ultimate solutions are political….It seems likely that politics will improve after the people have improved, not before. The ‘leaders’ will have to be led.”[7]
Language in a Technological Age

Both men are concerned with the function and degradation of language in a technological age. Berry, as a poet, novelist, and English professor has devoted many pages and one collection of essays, Standing by Words, to the exploration of language and the role of the writer. In his essay, “In Defense of Literacy,” Berry argues that mastery of language is now taught as a specialization, and that “the schools…are following the general subservience to the ‘practical,’ as that term has been defined for us according to the benefit of corporations.”[8] Therefore, literacy is practical to the extent that the literate can efficiently function as an integer in a technological economy. He goes on to argue that true literacy, a knowledge of books and mastery of language, is the best defense against this industrial “language-as-weapon.”[9]
Pleasure Industries

Berry has seen that our alienating and inhuman technological society has given rise to an industry of new techniques devoted to help further assimilate people into the technological system; Ellul calls this “human technology.” Our industrial economy, Berry argues, is devoid of true pleasure. He acknowledges, “that we support… a great variety of pleasure industries and that these are thriving as never before. “But,” he counters, “that would seem only to prove my point. That there can be pleasure industries at all, exploiting our apparently limitless inability to be pleased, can only mean that our economy is divorced from pleasure and that pleasure is gone from our workplaces and our dwelling places.”[10]
Violence

Following from their critiques of technology and their common Christian faith, both men advocate for pacifist approaches to violence and war. Berry writes in Blessed are the Peacemakers, “One cannot be aware both of the history of Christian war and of the contents of the Gospels without feeling that something is amiss. One may feel that, in the name of honesty, Christians ought either to quit fighting or quit calling themselves Christians.”[11] He provides further analysis of modern warfare as a product of industrialization: “Modern war and modern industry are much alike, not just in their technology and methodology but also in this failure of imagination.”[12] He clarifies, “In the face of conflict, the peaceable person may find several solutions, the violent person only one.”[13] Finally, Berry links violence in warfare with violence against the creation. He asks, “How would you describe the difference between modern war and modern industry — between, say, bombing and strip mining, or between chemical warfare and chemical manufacturing?”[14]
Differences

Finally, Berry and Ellul take diverging paths at some significant points. Some of the differences are a matter of emphasis. Berry, for example, is never as explicitly theological as Ellul. And while Berry is often known for his environmentalism and his writings on ecology, Ellul only hints at an implicit ecology in his critique of technology and capitalism. Despite Ellul’s own environmental activism and his brief time as a farmer, Bernard Charbonneau took the lead in addressing ecology head-on.[15]

Others differences are a matter of style. Berry’s thought, even on technology, is less systematic and rigorous and is rooted in his own experience in rural Kentucky. Perhaps the greatest rift between the two is their views of work. Berry is far more optimistic about the potential for work to be full of meaning and pleasure, while Ellul sees work as a necessary rather than good part of life in marred world.

If Ellul was concerned with the forest, that is, the big question about fate and freedom, history and eschatology, Berry strives to be only concerned with the trees, asking, “What has happened to the black willows that once grew along the Ohio River.”[16] Ellul was fond of the slogan “Think Globally, Act Locally.” Berry, on the other hand would counter, “Think Locally and Act Locally.” “Global thinking,” he says, “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 spaceship, out of your car, off your horse, and walk over the ground.”[17]

[1] Berry, Wendell. A Continuous Harmony: Essays Cultural and Agricultural (New York: Harcourt, Brace,1972), 91. Cf. Ellul’s treatment of images and words in The Humiliation of the Word.

[2] Ibid., 90.

[3] I have recently been assured by Wendell Berry, via personal correspondence, that he is not familiar with Ellul.

[4] Berry, Wendell. It All Turns on Affection: The Jefferson Lecture and Other Essays (Berkeley: Counterpoint, 2012), 9-10.

[5] Berry, Wendell. The Art of the Commonplace: The Agrarian Essays of Wendell Berry. Ed. Norman Wirzba (Washington: Counterpoint, 2002), 95-96.

[6] Berry, Wendell. Life is a Miracle (Washington: Counterpoint, 2000), 51.

[7] Berry, Wendell. Our Only World: Ten Essays (Berkeley: Counterpoint, 2015), 63.

[8] Berry, A Continuous Harmony, 169.

[9] Ibid., 172

[10] Berry, Wendell. What are People For? (New York: North Point, 1990), 139.

[11] Berry, Wendell. Blessed Are the Peacemakers: Christ’s Teachings about Love, Compassion & Forgiveness (Washington: Shoemaker & Harold, 2005), 4.

[12] Berry, Wendell. Sex, Economy, Freedom and Community (New York: Pantheon, 1992), 82.

[13] Ibid., 87.

[14] Berry, What Are People For?, 202.

[15]  Daniel Cerezuelle compares the ecological thinking of Berry and Charbonneau at  http://agora.qc.ca/documents/agriculture_biologique–wendell_berry_et_bernard_charbonneau_par_daniel_cerezuelle

[16] Berry frequently raises this question to demonstrate the difference between “expert” or “specialist” knowledge that is abstract and aloof and his own knowledge which is personal, immediate, and historical.

[17] Berry, Sex, Economy, Freedom, and Community, 20."]]></description>
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    <title>Premium: The Silicon Valley Bubble (Part 1)</title>
    <dc:date>2026-06-13T01:52:19+00:00</dc:date>
    <link>https://www.wheresyoured.at/premium-the-silicon-valley-bubble-part-1/</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>2026 edzitron siliconvalley technology ai aibbubble artificialintelligence aihype anthropic opeanai samaltman ipos johncarpenter danielaamodei broadcom google markzuckerberg elonmusk darioamodei llms facebook meta microsoft oracle amazon economics</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=b30d7FR8YP0">
    <title>The AI movement to end humanity | The Gray Area - YouTube</title>
    <dc:date>2026-06-12T13:24:08+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=b30d7FR8YP0</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Sean talks with writer Sigal Samuel about AI successionism, the growing movement that sees artificial intelligence as humanity’s rightful successor. They discuss why some people in the AI world think humanity should be replaced, how this vision borrows from old religious ideas about salvation and transcendence, and why artificial intelligence is a dangerous thing to worship.

Subscribe to our channel! http://goo.gl/0bsAjO

Host: Sean Illing (@seanilling)
Guest: Sigal Samuel (@SigalSamuel)

Click here to read Sigal’s article on AI successionism.
https://www.vox.com/future-perfect/489976/ai-successionism-transhumanism-posthumanism

00:00 Intro
01:15 What is AI successionism?
07:26 Intelligence vs consciousness
09:59 The disturbing politics of AI successionism
12:12 Is AI secessionism a religion?
23:04 Is this a way to escape our mortality?
24:49 Is intelligence the most valuable thing in the universe?
33:28 Is it wrong to put humans first?
44:49 Is successionism a way of reframing the ‘AI takeover?’"]]></description>
<dc:subject>sigalsamuel seanilling ai artificialintelligence aisuccessionism tescreal elonmusk eugenics transhumanism singularity singularitarianism effectivealtruism cosmism rationalism intelligence hierarchy 2026 religion mortality longtermism humanity humans technooptimism marcandreessen consciousness humanextinction purpose christianity humanism belief salvation transcendence politics technology human philosophy antihumanism antihuman</dc:subject>
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<item rdf:about="https://www.theideasletter.org/essay/content-violation/">
    <title>Content Violation</title>
    <dc:date>2026-06-12T10:01:07+00:00</dc:date>
    <link>https://www.theideasletter.org/essay/content-violation/</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>xioweiwang 2026 pierpaolopasoloni film dante inferno fascism italy italia falsepermissiveness antifascism society politics technology consumerism power ai artificialintelligence llms bytedance grok xai google kling generativeai genai seeedance chatgpt gemini hiltonals salò authoritarianism rolandbarthes siliconvalley technofascism nanobanana brutality mauriceblanchot marquisdesade nietzche baudelaire friction</dc:subject>
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<item rdf:about="https://www.equator.org/articles/to-dwell-in-possibility-vatican-AI">
    <title>To Dwell in Possibility • EQUATOR</title>
    <dc:date>2026-06-12T09:21:09+00:00</dc:date>
    <link>https://www.equator.org/articles/to-dwell-in-possibility-vatican-AI</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Antonio Spadaro
Interviewed by Gavin Jacobson 

09.06.2026 Conversation

A Vatican adviser explains how the Pope became the most formidable critic of the algorithmic age

In May 2026, Pope Leo XIV released his first encyclical, Magnifica Humanitas. The text has generally been described as a Vatican directive on Artificial Intelligence, but it addresses deeper questions about the threats posed to human dignity in an algorithmic age. To explore its true philosophical and geopolitical stakes, we spoke with Father Antonio Spadaro, a distinguished theologian and papal advisor who is known for his public writings – he has coauthored a book about cinema with Martin Scorsese. We discussed the Pope’s intellectual formation, his philosophical challenge to Silicon Valley transhumanism and his head-on confrontation with President Donald Trump."]]></description>
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<item rdf:about="https://www.theideasletter.org/issue/reflections-on-the-machine/">
    <title>Reflections on the Machine  - The Ideas Letter</title>
    <dc:date>2026-06-11T23:07:39+00:00</dc:date>
    <link>https://www.theideasletter.org/issue/reflections-on-the-machine/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["As our culture pivots away from Enlightenment objectivity and rationality—think post-truth, the spread of conspiracy theories—and as the world becomes ever more chaotic, the thirst for sense-making is palpable. Our chatbots stand ready 24/7 to quench it. Flowing through these individual queries is a collective desire for a techno-future that is clean, smooth, relentlessly optimizing, and most importantly, abundant: one that promises to improve individual lives and ease social and political tensions. AI is the technology of our era, and Large Language Models (LLMs) in particular bring things into focus. Since we use language to connect with one another and to construct the world itself, any investigation into these models necessarily becomes an exploration of our own predicaments. In Issue 66, we lift the hood to peer into the inner working of the machine—and of our own: what we turn to the machine for, and whether we think it can deliver.

Sascha Altman DuBrul [https://www.theideasletter.org/essay/the-machine-will-never-say-im-losing-you/ ] knows what it’s like to make meaning out of experiences that are deemed meaningless by others. A long-time organizer in the mad movement, and a therapist himself, DuBrul takes on an often-misunderstood phenomenon: AI psychosis. Mental health systems in the real world can be brutal and pathologizing. In contrast, interactions with the machine can seem frictionless. DuBrul asks whether this frictionless communication is truly helpful for people navigating alternate consciousness. If an LLM can bring one closer to self-knowledge, it must incorporate the insights of those who learned how to make sense of their extreme experiences.

While DuBrul dreams of locally designed, locally run AI systems, tech policy analyst Kendra Schaefer [https://www.theideasletter.org/essay/the-state-as-api/ ] examines the case of China in data centralization. Faced with three challenges—the spread of COVID 19, a low-trust business environment, and youth internet addiction—the Chinese state is becoming the API layer, standardizing how data is requested, processed, and delivered. When public health emergencies and development needs are paramount, the state plays a role upstream. In this new digital structure, concerns about censorship—the government interfering with information flows downstream—almost seems quaint.

Pope Leo, in his latest encyclical Magnifica Humanitas, calls for “a shared discernment process” on the technological transformation of today. The Holy See may not buy that there is a “soul” inside our beloved chatbot that we can cultivate (or discipline), but to instill values in the machine, interpretability becomes the stand-in mechanism. It is both a cornerstone for the AI safety and alignment industry, and the holy grail for any frontier lab that wants to be—or at least to be seen as—a reputable and moral player. Leif Weatherby, Tyler Shoemaker, and Ben Recht [https://www.theideasletter.org/essay/reify-this/ ] present a case against interpretability, and argue that meaning-making is a collective effort, and one that is necessarily filled with human irrationality – which makes it a matter of politics, not optimization.

If Western commentators are struggling to understand China’s optimism toward AI, they should turn to tech writer Selina Xu. [https://www.theideasletter.org/essay/the-peoples-republic-of-techno-optimists/ ] Here she considers how the “Century of Humiliation” – and more recent US containment through semiconductor export control – weigh on the psyche of the nation. While the Chinese people seem content with the state setting the vision for the future and acting as a counterweight to business interests, Xu argues that it is their aspirations, demands, and material interests shape Sinofuturism.

Pier Paolo Pasolini’s notorious last work, Salò, or the 120 Days of Sodom, is perhaps one of the most violent in the history of films. Yet it is not the shock value of those scenes that matters; rather, Pasolini led his audience into the film, having to face themselves in their most despicable state, living under fascism. Artist-scholar Xiaowei R. Wang [https://www.theideasletter.org/essay/content-violation/ ] compares the experience of watching Salò to living in the totality of digital capitalism, pondering our own roles in it – the desire for tidiness, for things to make sense, for ourselves to be in control – as part of the creation of fascism.

The Louisville band Rachel’s had an amazing track called “M.Daguerre” [https://www.youtube.com/watch?v=Uzu7wdJ-dnY&list=RDUzu7wdJ-dnY&start_radio=1 ] on their 1995 album Handwriting. Its genre is difficult to define – perhaps a blend of indie rock, quasi-jazz, classical music, and the occasional noise – and its structure unpredictable. Starting off as a dark Gogol-style comic fantasy, the piece veers midway into serious gracefulness. The man for whom this song was named—French painter and printmaker Louis-Jacques-Mandé Daguerre—is best known for altering the history of visual representation by inventing photography. I often think that our uncertainty regarding AI is analogous to the emergence of early photography. It had to defy the dominance of painting to become a new medium for artistic expression in its own right, while also developing into a tool for science, documenting and changing material reality. The technology could not determine its own meaning; society did. AI may demand the same of us.

—LuHan Gabel, associate director at the Open Society Foundations"]]></description>
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    <link>https://thereader.mitpress.mit.edu/xia-jia-the-ai-story-is-not-done/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["On writing, rupture, and the limits of human and artificial intelligence in a broken world."]]></description>
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    <title>How needing others became a source of shame for Americans | Psyche Ideas</title>
    <dc:date>2026-06-11T22:19:47+00:00</dc:date>
    <link>https://psyche.co/ideas/how-needing-others-became-a-source-of-shame-for-americans</link>
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    <title>What is Nick Land’s philosophy of accelerationism really? | Aeon Essays</title>
    <dc:date>2026-06-11T21:43:57+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Terrorists and tech bros alike view accelerationism as a revolutionary weapon. Nick Land glimpsed something much darker"]]></description>
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    <title>&quot;Tech-Driven Prosperity &amp; Right-Wing Racist Politics&quot;: Quinn Slobodian on Elon Musk and SpaceX IPO - YouTube</title>
    <dc:date>2026-06-09T21:55:54+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=RPMzjr39F1g</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Ahead of the initial public offering for SpaceX, we speak with historian Quinn Slobodian, author of Muskism: A Guide for the Perplexed. He says Elon Musk is “creating a situation where he becomes deeply reliant on state contracts” as the U.S. government then becomes reliant on Musk. “It’s not about demolishing the government,” Slobodian says of his work with DOGE, the so-called Department of Government Efficiency that Musk led for the Trump administration. “It’s about making the government more compatible, ready for the kind of products that Musk offers, and to make him then an indispensable part of the infrastructure.” Slobodian goes on to warn that Musk’s wealth is helping to fuel his anti-immigrant, racist political ideology. “We really should be worried about the possibility of those things to live together: tech-driven prosperity and right-wing racist politics.”"

[transcript: https://www.democracynow.org/2026/6/9/quinn_slobodian_spacex_ipo_muskism ]

[See also: https://www.theatlantic.com/technology/2026/04/elon-musk-starlink-satellites/686877/ (archived: https://archive.is/zixum )]]]></description>
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    <title>Come funziona la scuola in Cina - YouTube</title>
    <dc:date>2026-06-09T07:23:54+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=tU1U6VXLw2Y</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["La scuola in Cina è un tema molto discusso e ancora oggi i cinesi hanno un'idea molto radicata: quella che fin dall’antico sistema imperiale degli esami fino al moderno gaokao (l'esame di ammissione all'università), lo studio rappresenti l’unica via legittima per migliorare il proprio status. Ma oggi il governo sta tentando di modificare questo approccio, a causa di nuove esigenze del proprio sistema produttivo.

Fonti: Why is China’s gruelling gaokao college entrance exam so tough? - South China Morning Post - 31 maggio 2025"]]></description>
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<item rdf:about="https://syndekit.substack.com/p/the-butlerian-jihad-has-begun">
    <title>The Butlerian Jihad Has Begun</title>
    <dc:date>2026-06-08T04:14:48+00:00</dc:date>
    <link>https://syndekit.substack.com/p/the-butlerian-jihad-has-begun</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Do we need a 'Holy War' against the Thinking Machines?"]]></description>
<dc:subject>charlesmcbride syndekit butlerianjihad ai artificialintelligence computers computing 2026 danielmoreno-gama opeanai samaltman pauseai stopai resistance popeleoxiv magnificahumanitas dune frankherbert technology technoracy luddites luddism neoluddites neoluddism power corruption oppression humans encyclicals catholicchurch catholicism rerumnovarum popeleoxiii workers work labor industrialization industrialrevolution dehumanization</dc:subject>
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    <title>Benn Jordan longs for the days of tech that didn’t spy on you | The Verge</title>
    <dc:date>2026-06-07T00:59:33+00:00</dc:date>
    <link>https://www.theverge.com/report/942609/benn-jordan-music-gear-cybersecurity-surveillance-questionnaire</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The YouTube star has gone from reviewing synths to taking on the surveillance state."]]></description>
<dc:subject>bennjordan surveillance police policing 2026 technology terrenceo'brien flock ring data privacy</dc:subject>
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<item rdf:about="https://www.thenerdreich.com/ai-argentina-and-the-antichrist-thiels-vision-blooms/">
    <title>AI, Argentina and the Antichrist: Thiel’s Vision Blooms</title>
    <dc:date>2026-06-07T00:51:08+00:00</dc:date>
    <link>https://www.thenerdreich.com/ai-argentina-and-the-antichrist-thiels-vision-blooms/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Javier Milei, the president of Argentina, has shed light on billionaire Peter Thiel’s reason for suddenly planting roots in his country.

In a Financial Times op-ed, Milei announced plans to make Argentina the world’s top destination for tech billionaires seeking to escape regulation, legal liability, and taxes. Milei’s op-ed trumpeted new legislation that would do three things:

1. “Keep AI unregulated,” providing a haven for companies wishing to develop the technology without guardrails or government rules.

2. Create a new business category for what Milei called the “non-human corporation.” These would be companies supposedly “operated by AI agents or robots” that could “exercise independent judgment in unpredictable environments.” These non-human companies would receive major protections in the form of limited liability for whatever decisions they might allegedly make on their own, without human intervention.

3. Allow tech companies to duck taxes. Milei’s legislation would impose low corporate tax rates and also allow shareholders to “select the corporate governance law of their choosing.”

Milei made it clear that he intends his legislation as an “invitation” to attract tech moguls to his country, highlighting his nation’s “world-class energy and mining resources” and “geopolitical stability.” The president heralded his plans for Argentina as the dawn of a new Dutch East India Company, the joint-stock corporation founded in 1602 that was granted sweeping, quasi-governmental monopoly powers to carry out trade activities in Asia.

“The logic of 1602 still applies today,” wrote Milei. “Companies run by new technologies such as AI agents require the same legal framework that has underpinned capitalism for over four centuries, one suitable for development and experimentation.”

In essence, Milei plans to turn Argentina into a top destination for the Network State cult. His plan to create a new framework by which tech moguls (and their machines) can escape regulation, laws and taxes is an almost-perfect expression of the Network State idea promoted by Thiel protégé Balaji Srinivasan, who calls for Silicon Valley to secede from the United States. The only thing missing from Milei’s proposal is an option for tech billionaires to create their own private nations on Argentine soil.

The core idea of the Network State traces back to the 1997 book The Sovereign Individual: How to Survive and Thrive During the Collapse of the Welfare State, which imagined a future in which a wealthy class of “cognitive elites” would leave the United States for more pliant countries that would allow them to escape taxes and laws. The combined wealth of these elites would be powerful enough to create a competition in which weak countries would compete for their patronage by giving them whatever they want.

Milei’s call to eliminate regulations for AI and allow the creation of “non-human companies” makes it clear he will do anything to cater to the desires of tech billionaires. It is no coincidence that he is making this announcement as the global media is abuzz with Thiel’s odd decision to (temporarily) relocate to Argentina.

Thiel has been traveling the globe, preaching about the Antichrist though he is neither a scholar, a theologian, nor particularly religious. His long lectures identify many possible Antichrists, including anyone who opposes the accelerated development of AI or raises questions about its potential risks.

Some consider Thiel’s Antichrist lectures a mere kooky distraction, but that’s a misreading. Thiel is delivering a coded message. His Antichrist lectures are a political argument wrapped in a thin layer of religious symbolism. Decoded, Thiel is calling on his anti-democratic tech brethren to frame today’s political struggles as an existential threat—a literal battle between good and evil—and he has named their enemies. Chief among them: anything that stands in the way of uncontrolled technological acceleration.

Specifically, Thiel has a name for critics and opponents of AI: “legionnaires of the Antichrist.” (Milei, a believer in “interspecies communication,” is well-known for hiring a spirit medium to communicate with his dead dog, Conan. The dog’s spirit reportedly told Milei that God would make him president of Argentina. No word on whether Conan has weighed in on his AI legislation.)

Now, Milei is answering Thiel’s call to create lawless playgrounds for tech fascist oligarchy. He seeks to make Argentina an experimentation zone for unregulated AI and “non-human companies.” The Sovereign Individual specifically named Argentina as a place where 21st century oligarchs should migrate and colonize. Milei and Thiel seem hellbent on realizing this self-fulfilling prophecy. However, it remains to be seen whether other billionaires will begin flocking to Argentina as the Trump regime wobbles toward disaster."]]></description>
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<item rdf:about="https://www.thenewatlantis.com/publications/the-future-belongs-to-those-who-resist-it">
    <title>The Future Belongs to Those Who Resist It — The New Atlantis</title>
    <dc:date>2026-06-06T11:13:15+00:00</dc:date>
    <link>https://www.thenewatlantis.com/publications/the-future-belongs-to-those-who-resist-it</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Magnifica Humanitas is an inspiring invitation. But its focus on war, unemployment, and oligarchy misses the more insidious threat: that AI will turn the human experience itself into slop."

...

"With AI, we have a chance to learn from and correct our mistakes. If we fail to pass the test a second time, there is every indication that the results will be even more catastrophic.

“Teaching them to decide when and for what purpose it ought not to be used” will not be enough. Because we are dealing with technologies of ubiquity, only communities — with their power to embed alternative defaults in a shared life, to offer alternative social networks and create unambiguous guardrails through social norms — will constitute meaningful units of resistance to the worst of AI’s possible effects on our habits of thought, judgment, communication, and conviviality.

There are important policy interventions on the table, especially regarding young people’s exposure to AI in pedagogical contexts and at formative times in their life. Strong stances from the major mainstream institutions of American life would also be wonderful. But I suspect there is little point in waiting around for either D.C. or Harvard to lead the way.

We need schools, families, fraternal organizations, reading groups, secret societies, oratories, shared houses of civility — a thousand cells as diffuse and decentralized as all those compounding micro-engagements by which the image of a boot stomping on a human face forever is now being replaced with that of a human face slack-jawed and dribbling on itself. These cells of resistance will be different from one another. They may involve a semi-annual meeting, and they may involve the whole of life. They can be organized around reading Boethius or reciting limericks, sharing meals or shooting guns. Some will correspond only by letter. Some will employ Claude to manage their mailing lists. What all will have in common is: an insistence that we, and only we, will decide how we live; an explicit prohibition on new technologies in the spaces and activities where they gently and slowly degrade us; and a pledge to hold each other to the path we have jointly chosen.

This, I think, is where Magnifica Humanitas will prove most inspired and invaluable in the years to come. Regardless of whether the powers that be heed the pope’s injunctions and warnings, that striking opening image will be available to all the faithful, and to every person of goodwill. If you find yourself in a ruin, staring at the crumbling remnants of a wall and the world it protected, what do you do? You assemble your people, you stake out a section, and you start to build."]]></description>
<dc:subject>calrecoffey encyclicals popeleoxiv magnificahumanitas ai artificialintelligence slop aislop experience humanity humanexperience human humanism dehumanization oligarchy unemployment war technology catholicchurch catholicism llms chatbots marcusaurelisus sociality social discernment algorithms resistance civilization society everyday life living purpose policy claude</dc:subject>
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<item rdf:about="https://www.theatlantic.com/magazine/archive/2023/07/generative-ai-human-culture-philosophy/674165/">
    <title>A Defense of Humanity in the Age of AI - The Atlantic</title>
    <dc:date>2026-06-06T10:57:50+00:00</dc:date>
    <link>https://www.theatlantic.com/magazine/archive/2023/07/generative-ai-human-culture-philosophy/674165/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The Coming Humanist Renaissance

We need a cultural and philosophical movement to meet the rise of artificial superintelligence."

[archived:
https://archive.is/Ql35H ]

"Writers of fiction—Fyodor Dostoyevsky, Rod Serling, José Saramago—have for generations warned of doppelgängers that might sap our humanity by stealing a person’s likeness. Our new world is a wormhole to that uncanny valley.

Whereas the first algorithmic revolution involved using people’s personal data to reorder the world for them, the next will involve our personal data being used not just to splinter our shared sense of reality, but to invent synthetic replicas. The profit-minded music-studio exec will thrill to the notion of an AI-generated voice with AI-generated songs, not attached to a human with intellectual-property rights. Artists, writers, and musicians should anticipate widespread impostor efforts and fight against them. So should all of us. One computer scientist recently told me she’s planning to create a secret code word that only she and her elderly parents know, so that if they ever hear her voice on the other end of the phone pleading for help or money, they’ll know whether it’s been generated by an AI trained on her publicly available lectures to sound exactly like her and scam them.

Today’s elementary-school children are already learning not to trust that anything they see or hear through a screen is real. But they deserve a modern technological and informational environment built on Enlightenment values: reason, human autonomy, and the respectful exchange of ideas. Not everything should be recorded or shared; there is individual freedom in embracing ephemerality. More human interactions should take place only between the people involved; privacy is key to preserving our humanity.

Finally, a more existential consideration requires our attention, and that is the degree to which the pursuit of knowledge orients us inward or outward. The artificial intelligence of the near future will supercharge our empirical abilities, but it may also dampen our curiosity. We are at risk of becoming so enamored of the synthetic worlds that we create—all data sets, duplicates, and feedback loops—that we cease to peer into the unknown with any degree of true wonder or originality.

We should trust human ingenuity and creative intuition, and resist overreliance on tools that dull the wisdom of our own aesthetics and intellect. Emerson once wrote that Isaac Newton “used the same wit to weigh the moon that he used to buckle his shoes.” Newton, I’ll point out, also used that wit to invent a reflecting telescope, the beginnings of a powerful technology that has allowed humankind to squint at the origins of the universe. But the spirit of Emerson’s idea remains crucial: Observing the world, taking it in using our senses, is an essential exercise on the path to knowledge. We can and should layer on technological tools that will aid us in this endeavor, but never at the expense of seeing, feeling, and ultimately knowing for ourselves.

A future in which overconfident machines seem to hold the answers to all of life’s cosmic questions is not only dangerously misguided, but takes away that which makes us human. In an age of anger, and snap reactions, and seemingly all-knowing AI, we should put more emphasis on contemplation as a way of being. We should embrace an unfinished state of thinking, the constant work of challenging our preconceived notions, seeking out those with whom we disagree, and sometimes still not knowing. We are mortal beings, driven to know more than we ever will or ever can.

The passage of time has the capacity to erase human knowledge: Whole languages disappear; explorers lose their feel for crossing the oceans by gazing at the stars. Technology continually reshapes our intellectual capacities. What remains is the fact that we are on this planet to seek knowledge, truth, and beauty—and that we only get so much time to do it.

As a small child in Concord, Massachusetts, I could see Emerson’s home from my bedroom window. Recently, I went back for a visit. Emerson’s house has always captured my imagination. He lived there for 47 years until his death, in 1882. Today, it is maintained by his descendants and a small staff dedicated to his legacy. The house is some 200 years old, and shows its age in creaks and stains. But it also possesses a quality that is extraordinarily rare for a structure of such historic importance: 141 years after his death, Emerson’s house still feels like his. His books are on the shelves. One of his hats hangs on a hook by the door. The original William Morris wallpaper is bright green in the carriage entryway. A rendering of Francesco Salviati’s The Three Fates, holding the thread of destiny, stands watch over the mantel in his study. This is the room in which Emerson wrote Nature. The table where he sat to write it is still there, next to the fireplace.

Standing in Emerson’s study, I thought about how no technology is as good as going to the place, whatever the destination. No book, no photograph, no television broadcast, no tweet, no meme, no augmented reality, no hologram, no AI-generated blueprint or fever dream can replace what we as humans experience. This is why you make the trip, you cross the ocean, you watch the sunset, you hear the crickets, you notice the phase of the moon. It is why you touch the arm of the person beside you as you laugh. And it is why you stand in awe at the Jardin des Plantes, floored by the universe as it reveals its hidden code to you."]]></description>
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<item rdf:about="https://www.theatlantic.com/culture/2026/06/pope-leo-ai-christian/687388/">
    <title>Why Christian Intellectuals Are So Unsettled by AI - The Atlantic</title>
    <dc:date>2026-06-06T10:51:42+00:00</dc:date>
    <link>https://www.theatlantic.com/culture/2026/06/pope-leo-ai-christian/687388/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["There Is Already a Word for the Deep Moral Failures of AI

It's sin."


[archived:
https://archive.is/Yl8GF ]

"For the past few years, I’ve been troubled by a word, and that word is sin. I keep reaching for it, because it seems to be the only term strong enough to describe the new forms of dehumanization that artificial intelligence has introduced—even though calling something a sin sounds embarrassing to me, like throwing salt over your shoulder or stowing a lucky penny in your pocket.

The problem is, I don’t know what else to call it when companies market digital girlfriends to the heartsick and young. Or when they hawk robot companions to the lonely and old. Or when a billionaire explains that he intends to sell intelligence—trained on humanity’s stolen intellectual property—back to us as a utility, like electricity or water. These developments are not just wrong. They feel to me like something deeper and darker. “I met the banker and it felt like sin,” Patterson Hood croons in the great Drive-By Truckers song “Sinkhole.” I’d substitute chatbot for banker.

Perhaps I shouldn’t be surprised, then, that the critics, living and dead, who capture my unease about the AI revolution—who discuss it with appropriate moral gravity—are or were Christians. They are or were people comfortable using words like sin. They include Catholic writers such as the social critic Ivan Illich and the philosophers Charles Taylor and Jennifer Frey, as well as the Orthodox Substacker Paul Kingsnorth, the Presbyterian theologian Carl Trueman, and Pope Leo, with his new AI-focused encyclical, Magnifica Humanitas.

The latter two figures in particular have struck a chord with me because they acknowledge that the crisis posed by technological modernity is primarily an anthropological one. “‘What is man?’ is the question of our time,” Trueman writes in his new book, The Desecration of Man. Pope Leo, in his encyclical, similarly frames life today as defined by the “paradox of material progress and anthropological regression.” Leo writes that people have more and more yet live less and less like human beings, a tension that AI is likely to exacerbate.

Many AI critics who write from a secular perspective, by contrast, tend to speak about artificial intelligence in utilitarian terms. Technology journalists, academic experts, and activists typically emphasize the AI industry’s prodigious environmental toll, its reliance on intellectual-property theft, its exacerbation of racialized algorithmic bias, its use in dangerous autonomous weapons systems, its role in warrantless surveillance, its exploitation of cheap foreign-labor markets, its upending of the domestic labor market at home, and the like.

These concerns are pressing—arguably the most pressing issues presented by AI—and spotlighting them is good and right. They are measurable harms that can be quantified, and that regulations and policy can be built around. The pope writes about many of these in his encyclical. But an overly pragmatic focus risks being morally and philosophically shallow, and leaving comparatively underexplored the more foundational questions that new large language models pose. After all, even if all of these concrete problems with AI were magically solved—if the environmental externalities were fixed, if better protections for workers were put in place, if artificial intelligence was not pressed into the service of war or surveillance or naked profit—we would still be left with a technology that radically unsettles many traditional conceptions of human dignity and meaning, and that threatens to outsource the most interesting aspects of our life and labor to machines.

This is what the most thoughtful Christian critics are able to see. Illich wrote in 1971, when the rise of the computer was the primary technological concern, that man “attempts to create the world in his image, to build a totally man-made environment, and then discovers that he can do so only on the condition of constantly remaking himself to fit it.” He concluded, “We now must face the fact that man himself is at stake.”

Today, AI puts “man” even more at stake, as many of Silicon Valley’s leaders attempt to bring about a digital successor species, based on the belief that humanity’s evolutionary destiny is to usher in a higher form of intelligence. Defending humanity against its digital doppelgänger requires having a positive conception of what humanity is in the first place. As the pope writes in his encyclical, “Technological progress—valuable in itself—requires careful discernment of the anthropological vision that guides it and the ends it pursues.” He warns against a technoculture that displaces its burdens “on the most vulnerable in pursuit of a supposed optimization of the species.” Christianity has a clear “anthropological vision,” asserting that the purpose of the human species is to exist in the image of its creator, to love God and one another, and to spread life on Earth and steward its creatures.

Many secular thinkers can struggle to articulate a clear definition of what humanity is. As Trueman writes, “Can the term ‘dehumanized’ even have a meaning if human nature itself is an abstraction, an empty cipher?” In his recent book Language Machines, the NYU professor and tech writer Leif Weatherby writes that contemporary critics tend to assert what he calls “remainder humanism,” whereby “the human here is defined by technology’s creep, but only negatively.” In other words, the definition of human is implicitly reduced to the narrowing set of behaviors, traits, and capacities that machines do not yet possess—which leaves secular humanists defending the shrinking ground that is left.

What Christian humanism offers, with its assertion that humans are made in the Imago Dei, is a choice other than Silicon Valley extremism or remainder humanism. If what makes humanity special is not our capabilities—automatable or not—but the notion that we spring from a transcendent source, then what the robots can or cannot do is in some sense irrelevant. ChatGPT was not made in the image of God, no matter how impressive its facsimile becomes. A secular humanism that cannot find a similarly deep line of reasoning is one that may not be adequate to defend human dignity in the AI era.

I am not arguing that one must be or become more religious to fully appreciate the challenge posed by the rise of AI—that would make me, a not especially observant Presbyterian, a hypocrite. But I do think that one must start from the premise that humans have some kind of universal nature or essence that must be safeguarded from technological encroachment. Otherwise, appreciating what large language models and their peddlers wish to take from us becomes too difficult. If secularists flinch at calling this taking—what Pope Leo calls Big Tech’s “dehumanizing ambition”—a sin, they’ll need to find another word for it."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=C8rLRIhDS-Y">
    <title>How the AI age forgets to ask: &quot;What for?&quot; | Benjamín Labatut + Jasmine Sun - YouTube</title>
    <dc:date>2026-06-06T04:39:34+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=C8rLRIhDS-Y</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Novelist Benjamín Labatut joins writer Jasmine Sun for a haunting, funny, and deeply human conversation about AI, superintelligence, and what our abstractions leave out. Drawing on his acclaimed novel The Maniac, Labatut explores the lives behind foundational ideas in computing and AI—from McCulloch and Pitts to John von Neumann and Lee Sedol—and asks what happens when our digital creations collide with continuous, embodied human life.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Benjamín Labatut What did you get out of it?

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

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

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

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

Jasmine Sun They’re building those AIs too.

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

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

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

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

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

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

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

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

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

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

Benjamín Labatut Thank you so much. Sorry for bumming everybody out."]]]></description>
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<item rdf:about="https://codeactsineducation.wordpress.com/2026/05/29/neuroscience-technology-and-translation-in-education-policy-and-practice/">
    <title>Neuroscience, technology, and translation in education policy and practice | code acts in education</title>
    <dc:date>2026-06-05T10:48:20+00:00</dc:date>
    <link>https://codeactsineducation.wordpress.com/2026/05/29/neuroscience-technology-and-translation-in-education-policy-and-practice/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Documenting and understanding the work of this centre is significant because it represents a concerted effort to embed the neural and cognitive sciences in national educational policy. It makes neuroscience the most authoritative source for science-based decision-making in the sector. This is despite a very long history of controversy over the relevance of brain science as a source of policy knowledge, concerns that it centres biological explanations for educational problems, and growing international concern about the development and use of “neurotechnologies” for gathering data from the brain.

In our recent work on the rise of the bio-edu-data sciences funded by the Leverhulme Trust, we have already explored how educational neuroscience has framed its neurotechnological research into the “learning brain” in terms of its policy relevance, and investigated the various translational efforts that have been made in recent years to embed neuro-expertise into educational practice. The present post is primarily a preliminary survey of the centre’s staff and research interests, as a way of outlining some ideas for an ongoing research agenda tracing the interactions of biology and policy in the UK, at a time of growing international education policy interest in the life sciences.

The point of such research is not to criticize educational neuroscience as an academic enterprise. Rather it is to develop a better social scientific understanding of the emerging and evolving relations between science, technology, and policy in education. In some respects it is encouraging that the government education department has given such a platform to academic research. At the same time, it is clear that a governmental focus on educational neuroscience represents a very selective approach to being science-informed. It also gives the selected scientists involved in the centre a very privileged role to translate their research directly into policy and practice. For those reasons, it seems reasonable to suggest the need for some social scientific analysis of these scientific actors, their practices of knowledge production, and their newfound power and influence in the education sector."

[via:
https://2ndbreakfast.audreywatters.com/at-what-cost/

"Ben Williamson continues to keep an eye on the other forms of creeping / creepy scientism in ed-tech"] ]]></description>
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<item rdf:about="https://2ndbreakfast.audreywatters.com/at-what-cost/">
    <title>At What Cost?</title>
    <dc:date>2026-06-05T09:42:43+00:00</dc:date>
    <link>https://2ndbreakfast.audreywatters.com/at-what-cost/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["“What Do I Need To Get Done That I Don't Have To Think About?” asks historian Timothy Burke, pondering about the sorts of “mindless tasks” he’s supposed to gleefully hand over to “AI.” “This rhetoric drives me nuts because it is frequently offered without concrete existing examples,” he writes. “It’s always a vague, futureward offer made with no evident knowledge about what it is that most people actually do in work or in everyday life. As if, perhaps, the pitch is coming from billionaires who don’t have to do anything tedious except perhaps to order all those kinds of tasks to be done.”

It is mind-boggling to me that anyone, but especially the teachers’ labor union, would argue that any work an educator does is “mindless” or menial, that any work an educator does is the kind of task that one should automate if they don’t want to have to think about it. I’m not saying that teachers aren’t overworked -- good grief. Rather, I want to remind people that software is not a substitute for the kind of structural change necessary to improve everyone’s lives, in and around the classroom.

The kinds of tasks that I hear teachers being encouraged to offload to “AI” -- grading, lesson planning, communication with students and parents, design of handouts and other classroom material, IEPs -- are actually constitutive of the very work. These tasks -- and yes, some of them can be burdensome, time-consuming, annoying as hell -- are how you come to know the content, the community, the classroom, yourself and others. Nothing about teaching and learning should be thoughtless or careless the way in which “AI” promises thoughtlessness and carelessness as-a-service. Education isn’t comprised of tasks that should be automated; this isn’t work that needs to be made faster and cheaper. Teaching and learning are not something to be optimized or engineered like machinery, turned into the very “factory model of education” that Silicon Valley has spent decades inventing and positioning against.

If we’re worried about what the push-button classroom will do to students, we should probably stop demanding teachers become button-pushers as well."]]></description>
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<item rdf:about="https://jacobin.com/2026/05/educational-technology-children-learning-iready">
    <title>The EdTech Backlash Is Here, and It's Just Getting Started</title>
    <dc:date>2026-06-05T09:30:28+00:00</dc:date>
    <link>https://jacobin.com/2026/05/educational-technology-children-learning-iready</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Tech vendors promised personalized, frictionless learning. What American schools got instead was mind-numbing, data-hungry junk software that devalues teachers and shortchanges students. A growing movement led by alarmed parents is saying, “Enough.”"

[via:
https://2ndbreakfast.audreywatters.com/at-what-cost/ ]]]></description>
<dc:subject>edtech education technology schools schooling noradelacour 2026 teaching howweteach learning howeelearn frictionlessness personalization chromebooks lausd siliconvalley friction howwelearn google</dc:subject>
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<item rdf:about="https://comment.org/ai-as-christian-heresy/">
    <title>AI as Christian Heresy - Comment Magazine</title>
    <dc:date>2026-06-04T14:32:55+00:00</dc:date>
    <link>https://comment.org/ai-as-christian-heresy/</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>lmsacasas ai artificialintelligence 2026 chatbots llms technology christianity religion</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://hedgehogreview.com/web-features/thr/posts/should-the-lion-lie-down-with-the-electric-lamb">
    <title>Should the Lion Lie Down With the Electric Lamb? | THR Web Features | Web Features | The Hedgehog Review</title>
    <dc:date>2026-06-04T08:09:29+00:00</dc:date>
    <link>https://hedgehogreview.com/web-features/thr/posts/should-the-lion-lie-down-with-the-electric-lamb</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["For all its strengths, Leo XIV’s encyclical falls short on the greatest threat."

[via:
https://blog.ayjay.org/heresies-of-form/

"Antón Barba-Kay:

<blockquote>AI is not “inherently evil” in the sense that it can be used exclusively to bomb and oppress. But not even nuclear weapons or machine guns work that way. We are never caused to do anything by a tool (or a narcotic). There is therefore no trade-off between using Claude and “reading stories to a child” or “offering company to an elderly person” or the other activities that the encyclical commends to our attention as human. But that is just the problem, that even as the trade-off does not happen at the level of content, it cannot but take place at the level of formal tendencies. Almost no one idolizes AI, but the technocratic paradigm is a matter of form rather than content: a matter of habitual incentives that, once internalized, become practically imperative. And the Church has not yet recognized heresies of form.
</blockquote>

I wish I understood what Barba-Kay means here by “formal tendencies,” “heresies of form,” etc. But I think he might be thinking along the same lines I followed in this post [https://blog.ayjay.org/some-thought-on-habitus/ ] on habitus, focal practices, and the virtues required for healthy praxis. I should perhaps revisit these thoughts, alongside a further inquiry into “diseases of the intellect.” [https://blog.ayjay.org/diseases-of-the-intellect/ ] The time seems ripe."]]]></description>
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<item rdf:about="https://theconvivialsociety.substack.com/p/do-not-resign-from-life">
    <title>Do Not Resign From Life - by L. M. Sacasas</title>
    <dc:date>2026-06-03T09:27:19+00:00</dc:date>
    <link>https://theconvivialsociety.substack.com/p/do-not-resign-from-life</link>
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<item rdf:about="https://om.co/2026/06/01/clothes-are-nice-fashion-biz-not-as-much/">
    <title>Clothes Are Nice. Fashion Biz, Not As Much! – On my Om</title>
    <dc:date>2026-06-02T00:13:01+00:00</dc:date>
    <link>https://om.co/2026/06/01/clothes-are-nice-fashion-biz-not-as-much/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Every morning I sit down and open Feedbin on my iPad. It aggregates my RSS feeds and newsletters – about a hundred sources – covering everything from AI to zeitgeist. One story stopped me recently. The Wall Street Journal proclaimed: “Menswear Is in Its ‘Nice’ Era.”

This comment from a personal stylist sent me down a rabbit hole about clothes, social media, and how the gatekeepers still don’t understand their own growing irrelevance:

<blockquote>“The clothes are inoffensive, but there’s no point of view. The downside isn’t bad taste, but the erosion of individuality.” – Turner Allen, personal stylist, New York</blockquote>

Menswear today is neutral tones, muted basics, everything well-cut and normal. Or as they say, nice. The Business of Fashion recently called this an epidemic. Everyone in the industry has an opinion about it. What almost nobody has is an explanation for why. The fashion media is smart enough to spot the symptom but fails at the diagnosis.

The BOF at least attempts an answer, channeling the music critic Simon Reynolds, who argued in his book Retromania that pop music had collapsed into endless pastiche – referencing references, with nothing original left to say. The same, the BOF writer suggests, has happened to fashion. The epidemic of nice clothes is what you get when an industry runs out of ideas.

Maybe. But that framing is still entirely about the industry. It leaves out the person standing in front of the mirror.

Me.

The writers’ complaints are simply the arrogance of insiders, something common across media. Just look at how self-referential the Atlantic and the New Yorker have become. Same when it comes to technology, sports, and everything else.

They all treat the paying customer as a rube. What if we stopped wanting the opinions of fashion insiders and sports reporters who are not nearly as honest as they pretend to be? Everyone is talking their own book, all the time, everywhere. Everyone is looking to get paid.

We the rubes have learned a thing or two.

For years we have been swimming in images. Instagram, street style blogs, TikTok, Pinterest, the endless scroll. Whatever you think of that flood of images, it has done something to our eyes. It has trained us. We have looked at more clothing combinations, more visual context than any generation before us. We have developed taste not from magazines but from sheer accumulated exposure.

The assumption buried in the insider complaint is that the point of view should come from the garment. That the designer is the author and we are the readers. That clothes arrive with meaning already assigned, and our job is to receive it correctly. This is how the whole enterprise of fashion writing has always worked – and it is, not incidentally, how affiliate link revenue works. You spot the trend and explain why it matters. You link to where they can buy it.

That model made sense when images were scarce and editors were gatekeepers. It makes far less sense now.

Look at my own closet. It is a capsule collection of about a hundred pieces. Plain, nice, comfortable, well-made garments. French-made bespoke blue shirts. Muji T-shirts. Japanese workwear. I arrived at each of them because they are precisely what they are not: a line item in LVMH’s annual profit report. They work with my body. When I combine them, the result is mine. Not defined by a runway, a trend, or any external verdict.

Alexander McQueen famously said: “I want you to come out either repulsed or exhilarated, as long as it’s an emotion. If you don’t feel an emotion, I’m not doing my job.” It is a great quote. It is also a completely designer-centric view of the world. The designer produces the feeling. You experience it. You are the audience.

That model is over. Today’s designers are mostly hired hands executing the commercial agenda of conglomerates whose job is to sell expensive product on installment plans to people who want to feel rich. The clothes that result are rarely worth the allegiance.

A perfectly cut neutral trouser means almost nothing by itself. But that trouser with a specific shoe, a worn jacket, a watch with some history, a shirt you found somewhere unexpected – now there is something. The clothes are the vocabulary. I write the sentence.

Compare this to what came before. The hypebeast era, the logomania, the streetwear machine – that was actually the most passive way to dress in living memory. The brand told everyone what you were about. The logo spoke. You just put the thing on. It was expensive ventriloquism.

The epidemic of nice clothes is not a failure of imagination in the industry. It might be the industry finally catching up to what people actually want: room to think for themselves. A canvas, not a lecture.

The question was never whether the clothes have a point of view. The question is whether you do.

Lawrence Lessig in 2008 argued that the 20th century had been a Read-Only culture. You consumed what the professionals produced, passively, with no mechanism to talk back. The phonograph, the radio, the CD: the machines made you an audience. The internet broke that. Suddenly culture was Read-Write. You could take what existed, layer it, reinterpret it, make something yours. That shift has expanded with every generational turn – Web 1.0, Web 2.0, social, mobile, and now AI.

Fashion just got there later. The hypebeast era was the last gasp of Read-Only dressing. What is happening now looks like an epidemic of nice clothes. It is actually the beginning of something else.

The read-write metaphor has since become read-write-read. And the data backs it up.

Hundreds of millions of people are not just consuming culture – they are recreating it. Layering it, putting it back out. The fashion industry’s complaint that people lack a point of view doesn’t hold against what the numbers actually show. These are the same people uploading 14 million tracks a month to SoundCloud and posting 272 TikToks a second. They have plenty of points of view. They just stopped waiting for permission to express themselves.

Now give me the raw energy of Diya Joukani – a self-taught designer from Mumbai who just filmed a cameo with Rihanna. Wintour is good for hosting the Met Gala, not for finding the new thing. She can’t. Because there isn’t one new thing anymore. And the fashion-industrial complex doesn’t understand that.

The upside of the connected world means now I can find a talent like Diya without any editor telling me that I must pay attention to her. And in her I see what I have always imagined, a world where we tell the story of us. Diya and I are about 35 years apart, but she captures how I see my clothes. A palette to be put together. Simple, nice, and authentic. Embellishing is what I do. Sure, I learned from Anna and her ilk. But now I know myself much better, and hence nice is not just nice. It is me."]]></description>
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<item rdf:about="https://sanasaeed.substack.com/p/they-need-you-illiterate">
    <title>They Need You Illiterate - by Sana Saeed - Views My Own</title>
    <dc:date>2026-06-01T08:09:37+00:00</dc:date>
    <link>https://sanasaeed.substack.com/p/they-need-you-illiterate</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["If everything feels really dumb right now, that’s because it is. We are in the midst of a literacy crisis - and you can even see it on this platform, presumably created to combat illiteracy.

Literacy, in the fuller sense, has always threatened concentrated power. Historically, literacy movements were tied to labour organizing, abolition, anti-colonial struggle, feminist movements and political consciousness because genuine literacy allows people to interpret the world rather than merely consume it. Freedom Schools during the Civil Rights era were not simply about teaching people to read, but about teaching Black Americans how to understand and navigate the systems governing their lives. Slave codes criminalized literacy for a reason, colonial powers restricted education for a reason; Lenin himself, in What Is To Be Done, wrote that “without revolutionary theory there can be no revolutionary movement” - his argument being that a sudden consciousness would not be enough to bring about revolution, but that education had to be a guide.

A literate public is harder to oppress because it is cognizant of its oppression - it can name its material experiences, conditions and solutions. And to be literate does not mean having to go through institutionalized education either.

What we are witnessing now is not just declining reading comprehension, but the erosion of media literacy, political literacy and cultural literacy more broadly. Tech companies - which govern every facet of our lives now - are accelerating this dismantling by prioritizing immediacy, endless consumption and emotional reaction over depth or reflection - for the sake of profit, increasing shareholder value. We are flooded with information while losing the ability to contextualize and interpret it, to actually look at something and say “this is what this means and what it can lead to”. The forced ubiquity of AI is probably the clearest example of this: increasingly we are seeing the replacement of critical thinking with instant gratification that encourages outsourcing thinking rather than take the time to sit with something and develop our thoughts around it, contextualize our thoughts around other things we know.

For these companies we are both the product and the consumer. Our data, habits, desires and behaviours are constantly mined, sold and fed back to us through algorithms designed to shape everything from what we buy to who we date to how we understand politics and the world around us - Steve Bannon understood this better than most and he successfully leaned into it much to the chagrin of all of us. The result is a population that lives with impulse and algorithmic suggestion rather than …just taking a breath and giving it a thought.

This is all, of course, by design.

In the U.S., the greatest predictor of your life’s trajectory is your zip code, which determines access to education, healthcare, environmental safety and economic opportunity itself - it literally determines your life expectancy. Race and class, of course, have baked into that design.

And so any society organized so explicitly around such inequality will continue to reproduce that inequality and work towards worsening it - because that is what a design does, it reproduces what it was meant to reproduce.

And the danger in this is that while literacy, in the total breadth of that word, cannot abolish any system of oppression and violence, it absolutely gives us the tools necessary to navigate it and begin dismantling it."]]></description>
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<item rdf:about="https://religiondispatches.org/2026/05/26/leo-xiv-links-ai-histories-enslavement-and-exploitation">
    <title>Leo XIV Links AI to Histories of Enslavement and Exploitation | Religion Dispatches</title>
    <dc:date>2026-05-30T23:16:41+00:00</dc:date>
    <link>https://religiondispatches.org/2026/05/26/leo-xiv-links-ai-histories-enslavement-and-exploitation</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Pope advocates for human dignity in an age of "artificial intelligence""]]></description>
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<item rdf:about="https://2ndbreakfast.audreywatters.com/moral-panic-moral-imagination/">
    <title>Moral Panic, Moral Imagination</title>
    <dc:date>2026-05-30T23:13:37+00:00</dc:date>
    <link>https://2ndbreakfast.audreywatters.com/moral-panic-moral-imagination/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["It's become quite commonplace to charge those of us who challenge technology – specifically children's use of technology -- with fomenting some sort of "moral panic." To do so invokes a long history of opposition to television and rock-n-roll and video games and comic books, and posits that any complaints about cell phones and social media and “AI” are simply the latest manifestation of this kind of outrage -- an outrage that is grounded in cultural conservativism and un-grounded from science.

New media always generate a frenzied concern from certain corners – concerns that range from quiet handwringing to loud outrage; and importantly, if these concerns are unchecked – or so the story goes – they will extend beyond consternation and pearl-clutching and aim for outright censorship. The charge of "moral panic," therefore is meant to elicit its own sort of highly charged response: the need to thwart those critics and to label them as standing in the way of progress, science, and/or simply "fun".

It's been some fifty years now since the sociologist Stanley Cohen first used the phrase “moral panic” to describe a "condition, episode, person or group of persons [that] emerges to become defined as a threat to societal values and interests" -- in his work specifically, the youth cultures in post-war Britain (even more specifically, the conflict between the mods and the rockers). According to Cohen, moral panics arise when a group's beliefs and practices are marked as deviant, and when the threat – whether real or perceived, literal or symbolic – the group allegedly poses to the social order gets magnified by the mass media. "Moral entrepreneurs" – clergy, politicians, “socially-accredited experts,” and “right-thinking people” – step up to man the “moral barricades,” as Cohen puts it: to diagnose the deviance and to draw the lines of normativity, sometimes to propose solutions, but mostly to pontificate.

There are many ways in which we can see these barricades built and torn down in the decades since Cohen’s work first appeared, as what constitutes “deviance” has, in many instances, has changed radically (as perhaps too has society’s tolerance for “folk devils.”) And there has been major upheaval as well in the main conduit, in Cohen’s formulation at least, for spreading moral panics: the mass media.

But that’s hardly stopped the phrase from being used to police boundaries – cultural, social, technological, political alike. To call something a "moral panic" remains a fairly common rhetorical move, one that serves to dismiss and delegitimate people's concerns, particularly about the ways in which the world around them might be changing. The phrase posits these concerns as hysterical – a panic. It conflates having a moral or ethical stance with being (politically, culturally) reactionary. And it implies that complainants are un- or even anti-scientific.

Ironically perhaps, this dismissive attitude seems to demand its own sort of compliance and complacency. "Don't worry," it tries to reassure everyone, even though, when you look around, there's a lot to be concerned about.

With apologies to Douglas Adams, there are reasons we might panic.

I do wonder what the pundits and posters who always shout “moral panic!” in response to any criticism of technology make of the moral campaign of Pope Leo XIV, who expressly chose that name to pay down a challenge to digital technology and “AI” and, importantly, to directly link his papacy to that of Leo XIII who “stood up for the rights of factory workers during the Gilded Age, when industrial robber barons presided over rapid change and extreme inequality.”

I spent much of the week reading the Pope’s new, 40,000 word encyclical, Magnifica Humanitas (and assiduously avoiding any knee-jerk “takes” from those who can’t seem to handle the written word in any form longer than a tweet. This is why I am not on social media any more, incidentally. Reading and writing and thinking are too important – and life is too short – to waste words performing “intelligence” on the tech billionaires’ platforms. Do I sound panicky? I don't know...).

The history of the Catholic Church is long (and in plenty of ways, awful), but as Pope Leo narrates it, it’s a story of the institution ever moving towards a fuller recognition of social justice and human dignity – a move that he credits in part to the earlier Leo’s 1891 encyclical Rerum Novarum, “a milestone in the development of the Church’s social teaching,” that

<blockquote>“places the dignity of work and of workers at the forefront of its reflection; affirms the right to a fair wage for oneself and one’s family; recognizes that persons have a fundamental value that takes precedence over capital and profit; defends private property along with its indispensable societal role; esteems workers’ associations; and proposes forms of cooperation between the different components of society as an alternative to the mentality of class struggle.”</blockquote>

Human dignity – the word “dignity” appears over one hundred times in this latest encyclical – is undermined by the ongoing exploitations of capitalism; and it is increasingly threatened by the acceleration of technologies, particularly “AI” which

<blockquote>“promises to boost productivity by taking over mundane tasks, [but] frequently forces workers to adapt to the speed and demands of machines, rather than machines being designed to support those who work. As a result, contrary to the advertised benefits of AI, current approaches to technology can paradoxically de-skill workers, subject them to automated surveillance and relegate them to rigid and repetitive tasks. The need to keep up with the pace of technology can erode workers’ sense of agency and stifle the innovative abilities they are expected to bring to their work.”</blockquote>

With a remarkable apology for the Church’s role in colonialism, the Pope links the violence of slavery and human trafficking in the past to the violence of slavery and human trafficking today and the threats of new forms of slavery in the future – “a decisive test for the ethical discernment of AI and digital transformation,” particularly as new technologies curb human freedoms, intellectually and bodily. “Without this ethical and humanizing reflection, the growing power of digital systems could lead us toward new atrocities that are no less shameful than those of the past that we now deplore, while we continue to present ourselves as ‘advanced’ and ‘civilized’ societies.”

To avoid this future – to avoid the reduction of everyone to objects, to eschew the tech industry’s valorization of efficiency and extraction, to end its demands to control all aspects of our lives – it is imperative that we build systems that are “centered on the human person and not solely on performance,” the Pope argues. He’s speaking here specifically of how we push back on automation and technology in the workplace, but I think this is absolutely relevant to education as well. Teachers’ working conditions are, as the union saying goes, students’ learning conditions; but I think we need to see students as doing work too – important intellectual work of their own, work that also matters for minds and souls and bodies and futures and freedom. Both teachers and students deserve dignity and care; both deserve systems that are human and humane; both deserve systems that are not mechanistic and exploitative as almost every single piece of education technology that’s flooded classrooms most certainly is.

And I’d add here too that students – children and adult students like – deserve systems that do not view them solely or even primarily as vulnerable and weaker beings in need of protection. When children are described as “precious treasure,” as the Magifica Humanitas does, it is too easy then to cast them as the objects of education and to deny their agency, their inquiry, their rights."]]></description>
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<item rdf:about="https://www.bloodinthemachine.com/p/how-anthropic-used-its-ai-ethicslop">
    <title>How Anthropic used its AI ethicslop to play the pope and eclipse OpenAI</title>
    <dc:date>2026-05-30T05:18:55+00:00</dc:date>
    <link>https://www.bloodinthemachine.com/p/how-anthropic-used-its-ai-ethicslop</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Now, there’s a lot of good stuff in Pope Leo’s encyclical (including a Lord of the Rings quote lol) which I have at this point read nearly all 42,000 words of, and which dedicates hundreds of sentences to ruminating on how imperative it is we protect the dignity of the human worker from AI, combat inequality and the extreme concentration of wealth and power it threatens to beget, and prevent the tech industry from erecting a new, culture-erasing tower of Babel that will inevitably collapse. But it’s undercut by Anthropic’s presence in whole affair, which in and of itself flies in the face of much of what Leo is trying to accomplish, especially since Anthropic rushed home from Italy to seal its $65 billion series G funding round and announced the news the very same week.

Timnit Gebru put it this way:

<blockquote>The Vatican could have partnered with the exploited data workers fighting for their rights, the people whose water is polluted fighting data centers, or the many other victims around the world. But no, they featured ANTHROPIC, giving them their endorsement with this feature. "Vatican washing", like greenwashing.</blockquote>

This also works in reverse, I think. Anthropic’s opportunism leaves a stain on the entire encyclical, which now, ironically, looks a bit like an accessory to helping the largest and richest AI company yet—not to mention the one aiming to sell the most job automation tools—reach new heights of power.

Like I said, Anthropic is full of shit. It sent a billionaire co-founder to the Vatican to solemnly intone about the specter of mass job loss and the importance of caring for the poor, and then three days later issues a press release about its massive new funding round and resultant sub-$1 trillion valuation."]]></description>
<dc:subject>anthropic popeleoxiv timnitgebru brianmerchant 2026 ai artificialintelligence openai encyclicals samaltmam darioamodei claude claudecode chatgpt superbowl magnificahumanitas labor work workers chrisolah lordoftherings jrrtolkien kriskhnarao vatican catholicchurch catholicism broadcom jpmorgan taxes taxation progressivetaxation opportunism vaticanwashing power edzitron finance financialengineering luddism neoluddism neoluddites luddites rerumnovarum popeleoxiii 1891 capital capitalism dignity humanism human humans humanity technology production productivity exploitation popejohnpaulii unemployment markets slavery inequality afl-cio lorenagonzalez ethics ethicslop automation society</dc:subject>
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<item rdf:about="https://www.oaklandreviewofbooks.org/trevor-paglen-how-to-see-like-a-machine-review/">
    <title>AI’s empty head can see only the apple</title>
    <dc:date>2026-05-29T22:47:30+00:00</dc:date>
    <link>https://www.oaklandreviewofbooks.org/trevor-paglen-how-to-see-like-a-machine-review/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In his new book, Trevor Paglen tries to look through a machine's eyes."]]></description>
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    <title>Pope Leo and the ‘Babel Syndrome’ | Commonweal Magazine</title>
    <dc:date>2026-05-29T06:26:46+00:00</dc:date>
    <link>https://www.commonwealmagazine.org/spadaro-leo-olah-ai-technology-magnifica-humanitas</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["‘Magnifica humanitas’ challenges Silicon Valley’s Promethean pretensions."]]></description>
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<item rdf:about="https://www.theringer.com/2026/05/28/tech/pope-leo-xiv-ai-encyclical-tech-industry-problems">
    <title>The 40 Most Rage-Inducing Problems in Tech - The Ringer</title>
    <dc:date>2026-05-28T22:52:26+00:00</dc:date>
    <link>https://www.theringer.com/2026/05/28/tech/pope-leo-xiv-ai-encyclical-tech-industry-problems</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The bugs, broken apps, and nightmare customer-service bots we can’t escape, presented as a blessed and sacred addendum to Pope Leo XIV’s new encyclical on AI"

...

"37-39. Please stop seeing every precious and beautiful aspect of life on earth as a commodity to be controlled and exploited for wealth. Now, see, this is a tough one. It’s so tough that I’m giving it three entries. It’s tough because I know you know you fucked up. You’re aware that much of the world has soured on you. You’ve seen a fleet of headlines like “AI Companies Know They Have an Image Problem” and “AI Has a Message Problem.” You’re aware that the loathing people feel for AI is making them look again at the other products you’ve inserted into every corner of their lives and realize with fresh disgust the many, many ways in which those products represent broken promises. They don’t work as they’re supposed to. They make life more frustrating, stressful, competitive, and alienating rather than easier and more connected. You’re using them to spy on your customers, whom you view as vessels of monetizable data more than as people, and whom you hold in increasingly palpable contempt. You see that we see this, and you’re surely hard at work on ways to fix the problem.

But this is where things get tricky, because I don’t think you want to fix the problem, not really. I think that, to you, “fixing the problem” means fixing the image that conceals the problem. I think you want to keep doing all the same stuff while selling us a better story so that we’ll let you get away with it. And that doesn’t fix anything at all. 

Because the truth is, tech doesn’t have an image problem. It doesn’t have a message problem. It has an intention problem. What’s wrong with the axe murderer who broke into my house is not that he hasn’t successfully persuaded me to buy into his narrative. What’s wrong is that he’s trying to kill me with an axe. Similarly, when you launch a product that’s designed to put millions of people out of work, block access to sources of verifiable truth, replace human creativity with slop, and lower the barriers to every sort of atrocity, the problem isn’t that you haven’t told the public a good story about those things. The problem is that you are trying to do them.

There are things in the world that are more important than money. The fact that you seem not to believe this, that you seem to think any motive beyond ruthless acquisitiveness is fake, dishonest, or childish, is the heart of your problem. Your attitude is not by any means unique to tech, but the scale of capital concentrated in the tech industry makes the attitude—this confusion of an adolescent will to power for mature, undeluded realism—uniquely treacherous. You can’t build products that serve humanity while viewing every human good other than your own aggrandizement as bullshit. Thus, tech’s internal problems can’t be fixed unless the people running the industry change their outlook on a deep level (unlikely) or are somehow outmaneuvered as wiser heads reform the market to deprioritize perpetual growth (maybe Paul Konerko is working on this?).  

Which means that fixing the problem, as usual, falls to us. The tech industry, which has been selling us maddeningly broken products for years, has itself become one of those broken products: another shiny app that doesn’t do what it’s supposed to and that will force us to invent work-arounds if we’re going to get on with our lives. (Meaning, in this case: If we’re going to continue to work, read, learn, listen to music, make movies, write, avert wars, and all the rest of what—apart from ID’ing tiny crosswalks—we think of as verifiably human.) I don’t know where the work-arounds start; the oligarchs have so much wealth and power, and so few people who could stand up to them are even willing to try. But this is why the pope’s encyclical is so important. Magnifica Humanitas positions a major world power, the Catholic Church, in moral opposition to big tech as it’s currently constituted; maybe more importantly, it serves as a focal point for everyone else, articulating an understanding of what’s happening in the world that we can rally around. Or argue with, or correct, or extend; in any case, it’s a landmark to navigate by. I wish I shared Leo’s optimism about the likelihood of real change. But we’re better equipped than a month ago, and that’s something."]]></description>
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<item rdf:about="https://restofworld.org/2026/china-ai-tourism/">
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    <dc:date>2026-05-28T22:33:15+00:00</dc:date>
    <link>https://restofworld.org/2026/china-ai-tourism/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Foreign visitors are flocking to China’s factories and AI startups in search of the next technological breakthrough."]]></description>
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<item rdf:about="https://www.newyorker.com/news/the-lede/what-pope-leo-xiv-said-about-ai">
    <title>What the Pope Said About A.I. | The New Yorker</title>
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    <link>https://www.newyorker.com/news/the-lede/what-pope-leo-xiv-said-about-ai</link>
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<item rdf:about="https://simonwillison.net/2026/May/25/encyclical-on-ai/">
    <title>Notes on Pope Leo XIV’s encyclical on AI</title>
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<item rdf:about="https://arstechnica.com/tech-policy/2026/05/is-peter-thiel-the-target-of-pope-leos-gandalf-quote-an-investigation/">
    <title>Is Peter Thiel the target of Pope Leo's Gandalf quote? An investigation. - Ars Technica</title>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Parsing a papal proclamation."]]></description>
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    <title>👁️ The Professor and the Nazi (Part 1)</title>
    <dc:date>2026-05-28T05:59:00+00:00</dc:date>
    <link>https://davidzmorris.substack.com/p/the-professor-and-the-nazi-part-1</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Eugenics, AI Cultism, and Incompetence, all embodied in one fascinating man."]]></description>
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<item rdf:about="https://nooneshappy.com/article/appearing-productive-in-the-workplace/">
    <title>Appearing Productive in The Workplace — No One's Happy</title>
    <dc:date>2026-05-28T05:54:00+00:00</dc:date>
    <link>https://nooneshappy.com/article/appearing-productive-in-the-workplace/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["What I have watched happen in my profession in the last two years, I am still struggling to describe. The first time I knew something was wrong, roughly a year and a quarter ago, I noticed a colleague replying to me using AI. His response was obviously generated by Claude. The punctuation gave it away — em dashes where no one types em dashes, the rhythmic structure, the confident grasp of technologies I knew for a fact he did not understand. I sat with it for a while, weighing whether to debate someone who was visibly copy-pasting verbatim from a model. The channel was public, and I spent more time than I should have correcting fundamentals. Eventually I stopped. He was not, in any meaningful sense, on the other side of the conversation.

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

[via:

"“The pipeline of future experts is thinning from both ends.”"
https://unsung.aresluna.org/the-pipeline-of-future-experts-is-thinning-from-both-ends/ ]]]></description>
<dc:subject>ai artificialintelligence generativeai genai 2026 productivity programming cloud academia business work culture technology aislop slop</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:f4993a15ae99/</dc:identifier>
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<item rdf:about="https://www.thehandbasket.co/p/hating-ai-is-good-actually">
    <title>Hating AI is good, actually</title>
    <dc:date>2026-05-27T07:38:54+00:00</dc:date>
    <link>https://www.thehandbasket.co/p/hating-ai-is-good-actually</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["LinkedIn may be awash with boosters, but shunning AI is the human choice."]]></description>
<dc:subject>marisakabas 2026 ai artificialintelligence resistance economics technology politics culture philosophy ethics programming buzzfeed jonahperetti ericschmidt stevenrosenbaum chatgpt claude writing howwewrite literature granta plagiarism olgatokarczuk aiskepticism skepticism aislop slop agency linkedin aibubble backlash generativeai genai</dc:subject>
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<item rdf:about="https://aworkinglibrary.com/writing/promises-and-perils">
    <title>Promises and perils | A Working Library</title>
    <dc:date>2026-05-27T01:44:40+00:00</dc:date>
    <link>https://aworkinglibrary.com/writing/promises-and-perils</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["One of the just-so stories we keep hearing about AI is that it’s inevitable, that the technology is here and will continue to be here, and we better get on board or get left behind. These stories have the ring of a threat because they are, explicitly and otherwise, threatening. They are also familiar.

<blockquote>Fear that there may be no alternative to the will of the AI arise because we have been told for decades that there is no alternative to neoliberalism, that there is no alternative to the mediation of all society by profit-driven markets, no alternative to the universal power of private self-interest that continually tries not to better the world, but to maximize it’s own profit and hence power. Stories about the “promises and perils” of AI ring true, not because the AI is poised to hunt all of us down, but because the stories reflect real experiences of technology, capitalism, and ideology; they reflect the capitalist developments of the incomprehensibility of technology, the invisibilization of labor, enclosures, proliferating neoliberal bureaucracies, and the sense that there is no alternative to capitalism and the status quo.</blockquote>

[from Blix & Glimmer, Why We Fear AI, page 56]

In other words, the threat isn’t so much that AI is inevitable as that the ongoing—and likely expanding—immiseration of workers is unstoppable. This is the subtext of the strange and conflicted messaging that we get from the hype men: when they say that you better learn AI or be left behind, they are admitting that a great many people will be left behind. And if you—smart and clever and hardworking person that you are—are somehow able to make it to the other side of the line, you’re supposed to find relief or pride at having done so, and not horror at all the people suffering in your wake. You’re supposed to be as uncaring as the capital that uses you.

But getting through this gauntlet is no guarantee of getting through the next one—and there will be a next one, because the plain aim of the technocrats is to immiserate everyone, eventually. From the capitalist perspective, anyone with skills enough to negotiate a comfortable wage is a cost in need of cutting. Add to that the fact that AI’s whole pitch is that the more you use it, the more data it gathers, the more likely it becomes capable of mimicking you well enough to convince the fools above you that it can do your job. So get-in-or-get-left-behind is something of a trick—everyone is left behind, eventually.

Which is both terrifying and clarifying. Terrifying in that the capitalists really do have the ability to do us harm—they have been doing so, already. Clarifying in that there really isn’t any reason to stay on the path they’ve laid out for us. It leads nowhere good. Meanwhile, there aren’t very many people up ahead, and there are a whole lot of us back here. Let’s see what we can do."]]></description>
<dc:subject>ai artificialintelligence capitalism neoliberalism inequality technology society labor work workers nerdreich tescreal mandybrown hagenblix ingeborgglimmer power encolsures messaging data</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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