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  </channel><item rdf:about="https://timothyburke.substack.com/p/academia-epistemological-graveyards">
    <title>Academia: Epistemological Graveyards We (Mostly) Whistle Past</title>
    <dc:date>2026-06-26T11:56:35+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["When I read across a broad range of both qualitative and quantitative work in the social sciences, I really find myself epistemologically uneasy about the underlying conceptual weaknesses lurking underneath a wide variety of confident claims and supposedly established paradigms. Some of this unease extends even into more humanistic work, but I find there is at least some acknowledgement in that quadrant of academia of just how difficult a number of difficult problems are. (Except when humanists draw in social science to make empirical claims that then justify particular interpretations or readings…) Among the many reasons I dislike the bashing of humanistic or qualitative social sciences that appears in polemics like the recently released Vanderbilt report is that I don’t think quantitatively-based social sciences have any right to be as confident as they sometimes are about their own claims—in many cases, tautological models and datasets that conceal the limitations of their creation are used to make very broad claims that go well beyond what the data can bear. In other cases, those same models and techniques are used to make predictive claims that fail time and time again to hold up, which somehow never seems to perturb the confidence that goes with such claims.

For many of the kinds of epistemological maneuvers that I find questionable, I don’t know that there’s a better way to arrive at arguments, interpretations, or recommended interventions. What I’d prefer is considerably more intellectual and philosophical humility about claims along those lines, first among scholars but then radiating outward into political leadership, policy analysis, and even the way people apply expert claims to everyday life. So I am arguing less here about preferred methodologies and more about preferred affect, the “enactment” of social claims.

I’ll just name six kinds of metacognitive, metadisciplinary questions that I think are worked unsatisfyingly in a lot of social science, often because of methodological or disciplinary reductionism.

1. How do we know what people believe to be true or plausible about the world? Both as individuals and collectively.

We ask people to tell us what they believe in polls, in surveys, in interviews. We interpret texts, art, and performance made by people as a kind of artifactual tracing of inner beliefs. We look at data of recordable behavior in the world as “revealed belief” (which the believer may or may not be consciously aware of). We conduct laboratory experiments and use neuroscientific instruments to try and trace cognitive processes that correspond to belief, bias, inclination, common sense.

Much of this work for the sake of making concrete claims treats belief, ideas, common sense, and predisposition as singular and distinct. E.g., a person either believes in God or science or romantic love or a person does not. A person either believes in treating other people fairly or they believe in taking every advantage and looking out for #1. Whereas it is at least possible that what we call beliefs are usually a probabilistic fog of inclinations or orientations that collapse into something singular when we ask them to be communicated or when circumstances create a confined topography in which “belief” can be felt and articulated. Maybe we don’t really even “believe” what we testify to believing, or know some of the beliefs that guide our daily actions. In other disciplinary contexts like psychology where it may be well-understood that belief or bias are more like general orientations that do not necessarily exist in the mind as fixed propositions, interpretations get hazy when we have to explain why, when and how the probabilities collapse into decisions, actions, allegiances, or concrete motivations not in terms of models but in terms of visible actions in the world both by individuals and collectivities. If you think of people as having particular dispositions or orientations in terms of beliefs, why are they different? Those determinations tend to get punted to vague naturalistic attributions to evolution and environment that are truistic or axiomatic rather than empirical and demonstrable in any specific case.

Another problem that historians and anthropologists are more sensitive to: everything we think we know in social science about how people think and believe is highly skewed towards the last fifty years and towards European and American populations and individuals.

Put it all together and you might be standing on firmer ground, but even in mixed-methods research, something epistemologically important is always going to be left out of the resulting interpretation. Much of the time we don’t even get that close.

2. Relatedly, how do what people believe or think or hold as common sense actually influence what they do in the world? Both as individuals and at larger social scales?

Much of the time in both popular and academic interpretation, we handle these claims through hindsight. Something happens that has the concreteness that we see as an “action” and we try to locate its psychological, cognitive or ‘cultural’ priors. A person does something, a group or class of people act together, and we identify a precursor belief, idea or psychological disposition as the cause of what they did. When the action we’re talking about is individual, we often privilege attributions that are highly particular unless the individual in question belongs to a class or group that are associated with highly prevalent stereotypes. When the action we’re talking about is massified, we often invoke ideas about universal cognitive and psychological mechanisms that are asserted to exist in all people to some extent or another—utility maximization, sex drive, rational self-interest, the will to power, the Big Five personality traits, and so on. Or we point to physiological and environmental mechanisms that dictate action that are imagined to be largely independent of conscious thought: fight-or-flight, addiction, trauma, bias.

Problems: Issues carry over from the problems of determining what people believe or think. Moreover, “action” has the same kind of problem—often actions bleed into one another, are complicatedly indeterminate, or only becomes “actions” when they produce reactions. If I wave my hands wildly after writing this sentence and no one sees me do that, have I acted?

We either think about “agentive” actions that presume a more or less liberal subjectivity, an “I” that is conscious and self-aware and chooses to do something, or we think of unconscious and unwilled actions that we tend to think of as everyday, repeated, structural. But “agentive” actions are often a convention of narrative, a post-facto isolation of a “decisive moment” from everything else that individuals, groups and crowds did within a constrained time period. They also need visibility to count as actions—a purely internal resolve, experienced as an action phenomenologically, is only called action when it expresses into something that can be seen in the world. Individuals often say that they decided at a particular time to change or to do something but that the first opportunity to act on that was days or weeks later. We often want the moment of the action to refer to a mental ‘cause’ that is temporally local to that moment, and that might not be so. We don’t have reliable ways of proving that various allegedly universal mechanisms actually exist cognitively, or actually cause behavior: most of them are both pattern-recognizing and pattern-creating, e.g., they lead us to filter the complexity and chaos of empirically documentable actions into the patterns that domestic those actions into interpretations. We don’t have fully reliable ways to account for how experiences of conscious thought interact with actions attributed to embodied or unconscious causes. Psychological modellings of the relation between thought and action are notoriously bad at predicting what trends will emerge in behavior in the near-term future.

The problem of making big claims from modern and Western data is also just as acute here.

3. How do decisions actually emerge out of institutional and governmental leaderships?

This is a sub-question of #2 but it points at something that especially frustrates me about certain branches of social science. It is really striking at times how little some fields of scholarship pay empirical attention to the real processes of how states or institutions gather and transmit information from the wider world into their specific infrastructures, how or whether that information is translated and transmitted from the people who gather it up and down various hierarchies or networks, whether that information actually is put to use in shaping decisions, and for that matter, whether decisions are in a formal sense actually consciously or deliberately taken—at least some studies of institutional processes suggest to me that a fair amount of the time, “decisions” are, like “actions”, a post-facto story told about more implicit, tacit and assumed activities that come to look like decisions the more they are narrated as such.

The presumption that more information—or the suppression of information—correlates to or causes something like institutional effectiveness or success is so profound in some fields of social science and yet is frequently based on little to nothing in terms of data or evidence. There are specific micro-contexts where better information produces “winning outcomes” but in more complex structures it is neither clear that better information produces power or that power always is synonymous with effectiveness and success. (e.g., sometimes maximizing power produces reactions or instabilities which very immediately threaten the maintenance of power.)

4. What aggregates of people are meaningful when it comes to talking about thoughts, feelings and actions? How do groups and collectivities structure thought and action?

Are social classes and collectivities “real” cognitively or in everyday practice? How persistently present are they in how we think, how we identify, how we act, how we represent?

Most social scientists understand our definitions of groups to be models or approximations but we often come to treat them as empirically real and in so doing often effect change in the subjects we’re seeking to describe. E.g., efforts to define “middle-class” as a politically central identity in American life after 1945 led to many Americans saying that they believed they were middle-class even when data-driven definitions of socioeconomic class suggested otherwise. Talking about “adolescents” as a distinctive group in social science seems to have created adolescence as a group experience, or at least reified a much more inchoate understanding. So this at least a good question to think about what social science does not always think about, which is how social science about a particular subject can shape—accidentally or intentionally—what it is trying to study.

That said, we do think about this point sometimes, and generally there is a lot of work that’s been done on how ideas about groups shape the social reality of groups and how or when groups do seem to meaningfully coordinate actions of individuals who may be isolated spatially and even temporally from one another. But all of this work lives alongside a much more debased language, both scholarly and popular, that relies on groups that are either debatably real or that have extremely weak effects on most of their supposed members.

5. What is actually happening in unmeasured economies, political systems, and sociocultural domains?

So much social science goes to where the data is and forgets what we often tell ourselves, that what we want to know has to lie in data we don’t have. As the commonplace example notes, it’s the planes that got shot down that you want to examine in order to understand how to improve rates of survival.

Sometimes social scientists at least recognize the scale of what we don’t know. In studies of Africa, at least some economists and political scientists recognize that official data compiled on formal economies tells you very little about the actual value and labor circulating in a given national economy, for example. But the list of what we don’t know about the contemporary world is vast and sometimes plainly dwarfs the causal significance of what we have good data about. Social scientists write about military coups, for example, but we know extremely little about the internal nature of most such coups, just as we know relatively little about how some authoritarian governments operate internally or how many privately-held corporations work. Several major exposes like the Panama Papers suggest the scale of capital moving around the world that is unmeasured and untaxed by any government, but social scientists largely prefer to treat what we can see and document as more important. Our understanding of many illegal activities comes through law enforcement agencies, which are hardly reliable sources of data in multiple ways. And so on. Social scientists have fierce arguments about proxy models that aim to create data that doesn’t exist by design or to correct data that is meant to be disinformation and then we often forget the underlying epistemologies involved in making those proxies and the numerous other kinds of consequential information that we don’t even approximate.

6. Why does change happen? Where do new thoughts, new behaviors, new group concepts, new institutional infrastructures, etc., come from?


Historians think they have a handle on this question, but because they do, they also know it’s a theoretical and philosophical minefield. E.g., we do not have a fixed disciplinary position on the underlying engines of change, but instead have to engage it empirically every single time we study what seems like an example of change over time in the past.

We’re not even sure often that there was change: one historian’s revolutionary break will be rendered as continuity by another historian. One historian’s dogged insistence that serfs and peasants are approximately the same kind of servile social formation in relation to agricultural production separated by minor contextual details will be aggressively countered by another historian who insists that there aren’t even “serfs” or “peasants” as comparative social groupings within particular time periods but only many non-comparable forms of social organization of agriculture in different times and places.

    But at least historians and anthropologists know that change is something to think and argue about. I often feel that other social sciences, especially psychology and economics, have extremely attenuated ways to account for or even recognize change to the point of making some of their work implicitly inaccurate because of that presentism."]]></description>
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<item rdf:about="https://pingpractice.org/">
    <title>Ping Practice</title>
    <dc:date>2026-06-25T09:57:24+00:00</dc:date>
    <link>https://pingpractice.org/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Certain ideas sing. They resonate in our bodies, touch some invisible place within.

Sometimes we encounter these ideas out in the world. Other times, we hear them in our minds. Sometimes they are language, other times feelings or thoughts. Whatever they are — they’re meaningful energy.

In the Ping Practice universe, we call these resonances “Pings”. 123

What — if anything — these “Pings” might mean and how we might use them is rarely clear in the moment. Their meaning often unfolds and evolves over time.

The fleeting nature of these Pings, and the uncertainty of their significance, can make deciding if and where to hold them (and how to work with them) unclear.

Ping Practice emerged precisely from this place.

Ping Practice is a journaling method and app designed to help you synthesize these fleeting bits of resonance into wisdom you are inspired and equipped to embody.

The method emerged through years of experimentation orbiting a central question:

How might I locate what I learn and experience in ways that equip me to apply them in the fleeting moments when I sense opportunities to do so?

Ping Practices continue to be shaped by an expansive body of pre-existing thought and through conversations with people who see making-meaning from what they experience as an act of survival.

——————————

1 https://www.are.na/block/24322667
2 https://ping-practice.gitbook.io/pings/method#ping
3 https://www.youtube.com/watch?v=SUcwBG3iskM "

[See also:

"Ping Practice: Project AE-002: A camera roll for your thoughts" (Apossible)
https://apossible.com/applied-experiments/ping-practice 

"In one sense Ping Practice helps us tune into what we are feeling while becoming more mindful observers of our thoughts. But Ping Practice is also a tool for processing experiences and learning about ourselves.

James Pennebaker’s seminal work on the therapeutic effects of expressive writing show that externalizing thoughts and feelings reduces stress and enhances cognitive functioning. White and Epston’s Narrative Means to Therapeutic Ends builds on Pennebaker, showing how the expression of inner states in writing gives us perspective and ultimately creative agency in determining what our thoughts and feelings mean and how we will make sense of them.

For more theoretical and practical references, explore Ping Practice's connections below."

https://ping-practice.gitbook.io/pings

https://pelberg.com/ ]]]></description>
<dc:subject>pingpractice pings peterpelberg notes notetaking thinking howwethink journaling applications ios memory senses sensing meaning meaningmaking sensemaking makingsense noticing attention carolynli-madeo elliottetzkorn jeffreynoh laurelschwulst nicolasayoub</dc:subject>
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<item rdf:about="https://berjon.com/rt/">
    <title>The Retweeting Class</title>
    <dc:date>2026-06-23T09:58:59+00:00</dc:date>
    <link>https://berjon.com/rt/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Philosopher Timothy Morton has a move which I like: they talk about retweeting ideas to describe the ways in which we uncritically reproduce a pre-existing position. What I like about it is that it is not about lack of originality or reusing existing ideas. It's of course fine to reuse ideas and there's nothing wrong in being unoriginal so long as we've made the effort to consider the matter. What retweeting ideas conveys is the unthinking ease — it's a one-click mental process — with which we just repeat something we've heard without really taking its structure, motivating origin, perspective, or consequences on board.

We all do it to some degree of course, but some people do it almost exclusively. For reasons that I will get to, it is the backbone of their epistemology and this has interesting consequences that I detail below. One thing that's notable is that the people who favour a worldview built exclusively of retweeted ideas is that they congregate. They prefer one another's company to the company of those (from any political side) with a stronger tendency to interrogate their own assumptions. We can think of them, essentially, as the Retweeting Class.

We all go about trying to achieve a variety of aims, and the way in which we do so is through activities. An activity can be said to be "coherent" when it is "well designed for the achievement of its aim, even though it cannot be expected to be successful in each and every instance."1 Nothing Earth-shattering here — if you aim to meet someone in the northern part of town and you get on the northbound bus, that's a coherent activity. If you get on the southbound bus, let alone if you do nothing other than start baking a kiwi cobbler or belting out Céline Dion karaoke, then those are not activities coherent with the achievement of your aims. I know that this is basic stuff, but bear with me because there's an epistemology to it: we can see that "the empirical truth of a statement consists in the positive role it can play in facilitating operationally coherent activities" and something is real when "it can be employed in coherent activities that rely on its existence and its basic properties."1 To stick to my metaphor, you would consider a bus map to be true if by following its directions you got to where you wanted to go. If what you're holding is the bus map to another city, then you're going to consider it wrong.

Most of us are trying to accomplish something concrete of one sort or another. If we fail not once but consistently, at some point we'll want to revisit our assumptions. If none of the readymade ideas seem to work, we'll go looking for novel ones, either by imagining them or by looking farther afield. Again, this is all rather evident even though getting it right matters, but it does lead to the question: how do people in the Retweeting Class just keep parroting unexamined ideas without ever being shaken awake by a reality check?

And the answer is: because none of them are interested in accomplishing anything of substance, their aims revolve entirely around being acceptable to one another. Their truth — which they are pursuing competently, even intelligently, as agents — is not about change but about propriety. Ideas, for them, are evaluated based on whether they are proper or not and people in that group succeed based on their ability to reheat one harmless, socially-acceptable idea after another. To reiterate: it's not that they're wrong, it's that the truth that emerges from their purpose is largely detached from any consequence that would be considered meaningful to the rest of us."]]></description>
<dc:subject>howwewrite twitter thinking howwethink robinberjon criticalthinking timothymorton conversation llms automation friction debate seriousness nicolashénin elonmusk retweeting socialmedia internet web online substance blocklists tedunderwood bluesky</dc:subject>
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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://www.chronicle.com/article/my-students-cant-read">
    <title>Opinion | My Students Can’t Read</title>
    <dc:date>2026-06-09T07:17:42+00:00</dc:date>
    <link>https://www.chronicle.com/article/my-students-cant-read</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The generational collapse in literacy is measurable, persistent, and likely to get worse."

[archived:
https://archive.is/WvW1F ]

"Six weeks into the term, I assigned my rhetoric and writing students a 20-page article. It was the same length I had assigned for five years and the same length I had read without complaint as an undergraduate a decade ago. Not one student finished it.

When I asked why, a student answered honestly: It was too long, and she kept losing track of what the paper was about. This was not a remedial class: These were students who had cleared the admissions process and written essays good enough to get them here. Yet a routine academic reading assignment had defeated them.

Every generation of professors has complained that their students cannot read. The lament is usually overblown, but data have caught up to anecdote, and what I am seeing in my classroom is no longer a hunch. There is a measurable, generational collapse in sustained reading and writing, and the academy is responding to it with improvisation and exhaustion rather than the structural overhaul it requires.

In February 2024, Adam Kotsko, who teaches in the Shimer Great Books School at North Central College, wrote in Slate that students who once handled 30 pages of reading per class meeting now seem “intimidated by anything over 10 pages and seem to walk away from readings of as little as 20 pages with no real understanding.” Crucially, he added that this is “not a matter of laziness on the part of the students” but of underlying skills they were never given a chance to build.

The Chronicle of Higher Education’s 2024 investigation found the same pattern across institutions as different as the Stevens Institute of Technology and Wellesley College, where the average SAT exceeds 1400. Nicholaus Gutierrez, an assistant professor at Wellesley, told The Chronicle that the baseline for what students consider a reasonable amount of work has dropped so noticeably that he has cut his readings accordingly; a 750-word essay now strikes many students as long. At Stevens, the science and technology studies associate professor Theresa MacPhail described following the mantra of “meet your students where they are” for so long that she has begun to feel “like a cruise director organizing games of shuffleboard.”

Worse, the national data tell the same story in colder language. On the 2011 National Assessment of Educational Progress (NAEP) writing assessment, which is the most recent comprehensive writing benchmark, only 24 percent of 12th graders reached the Proficient level, and just 3 percent reached Advanced; another 21 percent scored below Basic. The reading side of the ledger is worse, and getting worse fast: The 2024 NAEP results released in September 2025 show 12th-grade reading scores at the lowest level recorded since the assessment began in 1992. Thirty-two percent of 12th graders now score below NAEP Basic in reading, meaning that, in the assessment’s own language, they likely “cannot draw general conclusions based on concepts presented explicitly in a text.” And yet more than half of these same seniors reported being accepted to a four-year college. That last sentence is the whole problem in one line: We are admitting a cohort that cannot read at a college level and are pretending otherwise.

Why is this happening? One reason, of course, is smartphones.

I came into teaching as a skeptic of the anti-smartphone argument: I had a phone in my pocket throughout high school and college in the 2010s, and I read long books anyway. I now think I was wrong, because the neuroscience has caught up. In a 2017 paper, Adrian F. Ward and colleagues at the University of Texas at Austin’s McCombs School of Business showed that the mere presence of a participant’s smartphone — whether that be face down, powered off, untouched, or across the desk out of vision — measurably reduces available working memory and fluid intelligence on cognitive tests, with the largest effects on the most phone-dependent users. A 2022 study by Motoyasu Honma and colleagues at Japan’s Showa University used near-infrared spectroscopy to compare reading on a smartphone with reading the same passage on paper, and found that smartphone reading produced overactivity in the prefrontal cortex, suppressed sigh generation, and led to general lower comprehension scores; the authors argued that the sigh inhibition and prefrontal overload were causally linked to the comprehension decline.

So when a student tells me they “kept losing track” of a 20-page article, I have to acknowledge that they may be describing a measurable neurological condition. The neural pathways that support sustained attention are built by use, and they atrophy without it. Your body is a use-it-or-lose-it system, and the brain is no exception.

Another reason for the decline in student reading capability is increasing reliance on generative AI. In June 2025, Nataliya Kosmyna and colleagues at the MIT Media Lab released a preprint titled “Your Brain on ChatGPT.” They divided 54 participants into three groups writing SAT-style essays — one using ChatGPT, the second group using a search engine, the last group using nothing — and monitored brain activity with a 32-channel EEG. The ChatGPT group showed the lowest neural connectivity of the three, with up to 55 percent reduced connectivity compared with the brain-only group, and “consistently underperformed at neural, linguistic, and behavioral levels.” Eighty-three percent of LLM users could not quote a single line from essays they had written minutes earlier. When the LLM group was forced to write without AI in a follow-up session, their brain activity did not bounce back to baseline; the researchers coined the term “cognitive debt” for the lingering deficit.

This is the first neurophysiological evidence that early reliance on LLMs measurably alters the brain’s engagement with writing tasks, and it is consistent with what those of us in front of classrooms are watching happen in real time. When I assign analysis, I am not trying to extract a polished product; I am trying to put the student’s mind through resistance in order to make it stronger. Offloading the struggle to a chatbot does not “free students up for higher-order work.” It deprives them of building the strength to do any substantial cognitive work at all.

There is a final factor that is contributing to this decline in reading skills, and that is that the students arriving in my classroom today are the first cohort to have experienced Common Core-influenced reading instruction across the entirety of their K–12 schooling. Whatever the standards’ original intent, the on-the-ground implementation in many districts replaced sustained reading with the practice of pulling “evidence” from disconnected short passages, the same format used on the standardized tests that increasingly determine school funding. The education scholar Natalie Wexler, among others, has documented this pivot in detail: Students drilled on “finding the main idea” in two-paragraph excerpts never build the stamina or background knowledge that longform reading requires. The pandemic then added fuel to a fire that was already burning. NAEP scores for 13-year-olds dropped sharply in 2022 and have not recovered. A 2023 EdWeek survey found that 24 percent of secondary-school administrators described pandemic learning loss in English and language arts as “severe or very severe.”

In July 2025, the journalist Mary Harrington argued in The New York Times that “thinking is becoming a luxury good.” The ability to read deeply and reason at length is fragmenting along class lines as ultra-processed digital media replaces text in everyday life, much as ultra-processed food has replaced cooking. Her longer treatment of the subject in First Things makes the more provocative case that we are witnessing the end of print culture itself, and with it the end of the cognitive substrate on which modern liberal democracy was built.

I see this stratification in the classroom and on the page every week. My students from districts that protected sustained reading through small class sizes, strict phone policies, and faculty who refused to teach to the test all arrive with their attention relatively intact. My students from districts that surrendered to devices and standardized testing arrive cognitively winded. A democracy that requires a literate electorate is now training one fraction of that electorate out of literacy while marketing to the other a “deep work” lifestyle as a luxury good. The students who cannot read a 20-page article today are the voters who will not be able to read a bill, or the jurors who cannot follow a closing argument, tomorro

I do what I can in my own classroom to address the problems. I break 20-page articles into two halves and assign the first half with explicit analytical tasks. I require exploratory writing before formal drafts. I model (visibly, on the board) how to track an argument across pages or distinguish a source’s claim from my own analysis. I make structured peer review explicit, because the workshop format I used to take for granted now collapses into “this is good” and “maybe add more details” the moment I step back.

But I want to be plain about the limits of what an individual instructor can do, and all of these solutions have costs. Scaffolding a 20-page article into halves compromises the integrity of the argument I am asking students to engage, just as modeling note-taking in a credit-bearing rhetoric course is using a college slot to teach a middle-school skill. None of the syllabi I teach are designed to deliver this type of cognitive rehabilitation, and pretending otherwise has produced credential inflation. We cannot keep conferring degrees on students who cannot do what the degree is supposed to certify.

I’m afraid I don’t have answers. I do, however, have some questions that may point us in the right direction. If higher education is going to respond to the reading crisis as a structural problem rather than a private burden carried by composition instructors and adjuncts, it has to stop avoiding the following questions: If a majority of incoming students cannot read at a level the curriculum requires, are we admitting students we cannot serve, or offering a curriculum we cannot provide?

Why are first-year writing and reading-intensive general-education courses still the most adjunctified, lowest-paid, highest-load corner of the university, at the precise moment when their work has become the most important work the institution does? What is the responsible institutional response for AI usage: Is it a syllabus statement, or a sequencing principle that requires students to demonstrate the cognitive work themselves before AI assistance is permitted?

Why are most college classrooms still phone-permissive by default? K–12 districts from Florida to California are now banning phones bell to bell; higher education has somehow lagged behind the public schools. Universities benefit from a pipeline they did not build and refuse to repair. What would it mean for a university system to invest seriously in the reading instruction happening in the high schools that feed it, rather than treating remediation as something to be quietly outsourced to first-year composition instructors?

The thing I am no longer willing to do is pretend this is a temporary adjustment period, or that “students will adapt.” They will not adapt on their own. The conditions that produced this collapse are still in place: the phones, the algorithmic feeds, the test-prep excerpts, staffing models that load the reading-intensive work onto the most precarious faculty, and now the chatbots that finish students’ sentences before they’ve even begun to think of them. If we want literate citizens, we will have to rebuild the conditions for literacy deliberately, against the grain of every incentive currently pointed the other way. I know the academy has the will to do that. It also has the obligation."]]></description>
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<item rdf:about="https://pablohelguera.substack.com/p/building-strange-oases">
    <title>Building Strange Oases - Beautiful Eccentrics</title>
    <dc:date>2026-06-05T05:34:51+00:00</dc:date>
    <link>https://pablohelguera.substack.com/p/building-strange-oases</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["What we often call creativity, innovation, research, or artistic practice may be understood as socially sanctioned forms of play. The adult does not stop playing; the adult learns to disguise play under other names.

This realization has important implications for participatory art. Too often, participatory projects assume that they must teach participants something entirely new. But perhaps the task is subtler. Perhaps the role of participatory art is not to introduce play into people’s lives but to reveal forms of play that are already present there.

In this sense, participatory art resembles the Platonic concept of anamnesis: the idea that learning is not the acquisition of new knowledge but the recollection of something we already possess. The teacher does not deposit knowledge into the student. Rather, the teacher creates the conditions through which the student recognizes something that was already latent within them.

The same may be true of participation. A successful participatory artwork does not force people into unfamiliar territory. It helps them become conscious of capacities they already exercise every day: imagining alternatives, inhabiting different perspectives, negotiating rules, collaborating with others, and navigating uncertainty. The artwork becomes a mirror in which participants encounter forms of knowledge they already possess but rarely have the opportunity to see.

I sometimes wonder whether the growing interest in participation, interactivity, social practice, and collaborative forms of art reflects a broader condition of contemporary life. We spend much of our time being evaluated, measured, categorized, and asked to justify our actions through tangible outcomes. Under such conditions, spaces in which exploration can occur without immediate consequence become increasingly rare.

What artists often create, consciously or unconsciously, are temporary refuges from these pressures. Not escapes from reality, but suspensions of some of reality’s demands. Spaces in which people can momentarily set aside the need to be correct, efficient, productive, or certain.

The most successful participatory works are rarely those that ask people to do something entirely unfamiliar. Rather, they offer recognizable frameworks—stores, libraries, classrooms, games, celebrations, performances, archives, playgrounds. We know how to inhabit these forms. The artist’s task is not to invent a world from nothing but to subtly reorganize a familiar one.

Play grants us permission. Permission to imagine alternatives. Permission to experiment without certainty. Permission to occupy different roles. Permission to ask “what if?” Permission, for a moment, to stop performing adulthood and to engage with the world through curiosity rather than obligation.

In this sense, the artistic oasis is not a place where we become children again. It is a place where we remember capacities that adulthood has taught us to conceal.

That, I believe, is the deepest promise of participatory art. Not that it teaches us something we did not know, but that it helps us recognize something we have known all along.

Perhaps that is why Pessoa’s garden continues to resonate. It was never simply a place from childhood. It was a reminder that somewhere within ordinary life there remains a territory governed by different rules. We enter it briefly, and then return. But for a moment, play is its master."]]></description>
<dc:subject>pablohelguera art play 2026 participation participatory interactive interaction uncertainty socialpracticeart collaboration life society exploration permission adulthood children childhood reseacrh innovation johanhuizenga homoludens playgrounds rules dwwinnicott jeromebruner psychology education action improvisation experimentation hypotheticals entertainment federicodamorais marianpedrosa eugenfink fernadopessoa álvarodecampos intelligence joy museums thinking howwethink freedom agency artwork</dc:subject>
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</item>
<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://freddiedeboer.substack.com/p/llms-were-mostly-but-not-entirely">
    <title>LLMs Were Mostly (But Not Entirely) Useless at Extra-Textual Tasks Involved in the Composition of My Next Novel</title>
    <dc:date>2026-06-01T22:34:09+00:00</dc:date>
    <link>https://freddiedeboer.substack.com/p/llms-were-mostly-but-not-entirely</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[""Claude, get me a contract with a healthy advance but not one so large that the book will surely fail to earn out, causing deep emotional pain and professional doom""]]></description>
<dc:subject>freddiedeboer 2026 llms ai artificialintelligence writing howwewrite production productivity claude chatgpt howwethink thinking</dc:subject>
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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://emergencemagazine.org/essay/what-are-we-where-are-we/">
    <title>What Are We? Where Are We? – Charles Foster</title>
    <dc:date>2026-05-31T21:59:18+00:00</dc:date>
    <link>https://emergencemagazine.org/essay/what-are-we-where-are-we/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Contemplating the age-old question of what it means to be human, Charles Foster contends that we are most fundamentally ourselves at the edges of certainty and comfort."]]></description>
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    <title>The special kind of knowledge that can’t be put into words | Psyche Ideas</title>
    <dc:date>2026-05-29T07:23:53+00:00</dc:date>
    <link>https://psyche.co/ideas/the-special-kind-of-knowledge-that-cant-be-put-into-words</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Knowledge doesn’t only reside in books and lectures. As Bertrand Russell observed, there’s also ‘knowledge by acquaintance’"]]></description>
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<item rdf:about="https://unsung.aresluna.org/we-internalize-so-much-by-doing-things-slower-and-making-mistakes/">
    <title>“We internalize so much by doing things slower and making mistakes.” – Unsung</title>
    <dc:date>2026-05-28T07:18:07+00:00</dc:date>
    <link>https://unsung.aresluna.org/we-internalize-so-much-by-doing-things-slower-and-making-mistakes/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Another good post from Roger Wong [https://rogerwong.me/2026/02/how-ai-assistance-impacts-the-formation-of-coding-skills ] thinking through Anthropic’s findings on how offloading coding effort leads to understanding less:

<blockquote>So the AI group didn’t finish meaningfully faster, but they understood meaningfully less. And the biggest gap was in debugging—the ability to recognize when code is wrong and figure out why. That’s the exact skill you need most when your job is to oversee AI-generated output.</blockquote>

Inside it, a quote from the Anthropic post that resonated with me:

<blockquote>Cognitive effort—and even getting painfully stuck—is likely important for fostering mastery.</blockquote>

I wonder if part of the appeal of AI tools is the promise of “exercise without exercise,” like the vibrating belt machines of the 1950s.

Elsewhere, I found an essay about the craft of writing [https://kristiedegaris.substack.com/welcome ] by Kristie de Garis:

<blockquote>Writing at speed privileges what arrives first. The obvious phrasing, the familiar structure, a thought that you heard somewhere before.</blockquote>

Also this:

<blockquote>A book is not retrieved fully formed from memory, or pulled up in a full bucket from some deep creative well in your body.</blockquote>

The old saying goes “everyone dreams about having written a book, not about writing one.” Now we’re building software that allows people to “have written a book” and “have designed something.”

I am open (I think!) to the idea that the nature of the effort will change as tools change. But I can’t see mastery arriving without effort. And I’m worried people will start mistaking prompting mastery for material mastery."]]></description>
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<item rdf:about="https://www.esquire.com/style/a71276009/what-has-happened-to-taste/">
    <title>What Has Happened to Taste?</title>
    <dc:date>2026-05-27T07:57:56+00:00</dc:date>
    <link>https://www.esquire.com/style/a71276009/what-has-happened-to-taste/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Technology has made it easier than ever to broadcast the things we like. Do any of us actually know anymore why we like them?"

...

"The ease and omnipresence of these technologiescan feel insurmountable. Who could bring themselves to get off Spotify? But they aren’t only swallowing us. Especially in the age of AI, when creation is just as cheap as curation, technology is killing the entire online experience. The Dead Internet Theory supposes that AI slop has taken over all previously genuine human activity on the Internet. Discussion forums have been flooded with bot accounts, all photos and videos are generated by AI, etc. It’s the natural and metaphorical end state for the version of taste we have now: literal robots endlessly aping things that already exist with minute variations. But we’re not there yet, and in fact, if the dead parts of the Internet are our flattened, gerrymandered style subcultures, perhaps that’s good.

As much as we’re told that the Web has become this poisonous, self-referential cesspool, such that finding inspiration offline is the new gold standard—or at least that’s what the consensus is here in Brooklyn—I think that’s too easy. For all the harm technology has done to our ability to develop taste, it’s still true that the Internet has given us unparalleled access to just about anything. We can now sift through the entire discographies of obscure international bands, watch independent short films, and read archived magazines whenever we want. I believe it still holds promise.

Here is what we must get rid of: Having taste today is synonymous with having “good taste.” That is what we mean when we say that someone “has taste”; we mean that they have good taste. That is a lie.

There was a time when taste was cultivated through trial and error. We used to have to take risks and suffer through its repercussions. By basking in the discomfort of ill-fitting silhouettes and excessive layering, we learned what worked best for us. We weren’t constantly trying to define and communicate what our tastes were because there wasn’t a “right” answer to what makes good taste. We got to good taste, such as it was, through a series of horrendous choices that exhibited bad taste.

The evil of the Dead Internet Theory, if it is right, is that it leaves us nowhere to turn for inspiration. But it supposes that the Algorithm is all that there is. There are broad swaths of the Internet that haven’t been colonized; the Algorithm is only the neatly paved brick road on the Internet’s uneven, treacherous terrain. It has its limits. No one’s stopping you from venturing off the beaten path to destinations that aren’t optimized for visibility: personal websites, anonymous bulletin boards, resource libraries.

“Internet walks”—the act of aimlessly surfing through online rabbit holes, not unlike how we experienced Wikipedia when it was new and wondrous, clicking from page to page until you wound up with knowledge you never would have suspected even existed—exposes us to the less legible textures of the Web. There are tools designed to facilitate this. The platform Are.na is like a nonalgorithmic Pinterest board where you can follow different people and traverse the parts of the Internet they bookmark. “The goal is not self-improvement,” says a note at the bottom of its home page. “The goal is engaging more deeply with the World.” It is precisely through navigating the vast, digital ridges that we’re forced to consider what resonated and why. That provokes introspection, through which the walls that once gerrymandered our tastes slowly crumble.

This notion, of course, is older than the Internet. In 1958, Guy Debord—a contemporary of Sontag, the author of The Society of Spectacle, and a member of the French postwar avant-garde group Situationist International—introduced the concept of the dérive. Defined as an unstructured, improvised wandering through an urban landscape, dérive pushes participants to let go of the relationships they have with their social environment. Pick a color and follow it; close your eyes and identify the loudest persistent sound you’re hearing, then walk to go find it; at every intersection, roll the dice to see which way to turn. In other words, walk for walking’s sake. A predecessor of Baudrillard, Debord saw the practice as the antidote to society’s “decline of being into having, and having into merely appearing.”

Debord’s position operated in direct opposition to a culture of being “intentional.” Today’s algorithmic culture is the epitome of intentional. Nothing is an accident. Terms like curated and mindful are sprinkled across everything. What those terms obscure is a lack of introspection. Debord believed that by refamiliarizing ourselves with the things of the world rather than the relationships we have to them, we could find new, deeper meaning and come to know ourselves better. Perhaps by refamiliarizing ourselves with the physical (wearing a shirt) rather than the intellectual (what the shirt says about you), we can find a way out of what we would today call the Algorithm. Objects of trends, when considered in isolation, are simply things. They stop representing our membership in an algorithmic faction or signaling social status. They become free to mean anything for anyone.

The risk is that you will occasionally step on thorns. You will have moments of bad taste. But taste is by definition subjective, so unpopular tastes should exist, too. Where there is preference for Rick Owens, there’s also demand for Allbirds and skinny jeans. Our fixation on embodying the consensus of whatever algorithmic faction we fall under has asphyxiated every ounce of whimsy. Aren’t occasional poor choices worth the trade-off?

I now occasionally start my mornings with an aimless walk around the neighborhood, fueled partially by a desire to happen upon some caffeine. I no longer judge shops by their Japandi aesthetic, and I’ve stopped using Google Maps to read reviews or navigate to nearby joints. I’ve gotten the sense that much of the most highly acclaimed spots, while perfectly Instagrammable, make horrible coffee. But that’s by my own definition of what makes coffee good, and my opinion is that the best cup of coffee is just something that’s piping hot and costs less than three dollars. I recognize that that’s out of step in Brooklyn, but who’s a better judge of what I like best than me? I think it’s fair to say that I’ve tried enough happenstance coffee at this point to have an actual opinion. Cheap, hot coffee is what I like, and I’m not ashamed to say it. I earned it.

The same goes with taste. Forget the expensive coffee. Ignore the barber’s perfectly curated Instagram. Give the wrong bands a chance. Watch Kurosawa, sure, but not because another famous director, QT or otherwise, said anything—watch Kurosawa because Rashomon will terrify you. I could say more, but I’ll stop there because I’m getting away from my point. The point of this essay is don’t take my word for it."]]></description>
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</item>
<item rdf:about="https://om.co/2026/05/26/the-copy-and-the-guru/">
    <title>The Copy and the Guru – On my Om</title>
    <dc:date>2026-05-27T07:51:22+00:00</dc:date>
    <link>https://om.co/2026/05/26/the-copy-and-the-guru/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The more I think about it, the more I realize this is the ultimate expression of what began in the social media era, when media manipulation became the primary currency instead of authenticity. We all created curated, and often false, lifestyles on Instagram.

Social media gave us tools to edit our lives into a highlight reel. Photos of coffee, food, selfies from places you couldn’t afford last year, some pithy comment. It was all one directional. A movie about me, by me, for me to broadcast and you to watch. This is what led to the rise of influencer culture, where anything and everything was for sale. The self first became a gallery, then a reel. It was all passive, beautiful, controlled and fake.

We shared bumper sticker wisdom on Twitter. LinkedIn became a public square to hawk faux expertise. This popsci compression of complex thinking into shareable nuggets, designed for distribution and optimized for engagement, was the next step in the self becoming a product.

The pseudo-conversation twin is the crescendo. The self’s full immersion into illusion is now interactive. It answers questions. It gives the impression of encounter, of dialogue, of relationship. But it is still the same curated self with a conversational interface bolted on. It is as authentic as a Potemkin village. And with every step we have moved further from the actual person. The twin is not a rehearsal. It is the first act of abstraction of ourselves. Reid AI can do the job from a bunker in New Zealand.

<blockquote>“All that was once directly lived has become mere representation,” Guy Debord wrote in The Society of the Spectacle. “The spectacle is not a collection of images, but a social relation among people, mediated by images.”</blockquote>

The twin doesn’t just represent you. It restructures how others relate to you. The copy becomes the relationship. Send out the twin, and you have not freed yourself for deeper thinking. You have replaced the possibility of being surprised by another person with the certainty of your own archive.

None of this should really surprise us. As a society we have abstracted everything. Work itself is abstracted. We don’t make anything concrete around these parts. We find ways to make and remake money, which has itself been abstracted into the tap of a phone and a signature on a screen.

Look around and all you can see are gurus under their proverbial banyan trees, who make nothing but impart wisdom. They listen to the same podcast, and then regurgitate. They marvel at humanist manifestos. Some even read the Stoics. This is found wisdom, not earned wisdom. The twin is only possible once you have stopped being accountable to reality. The code either runs or it doesn’t. The piece either lands or it doesn’t. That accountability is what keeps thinking honest. Once you move from doing to narrating, you can be archived. Once archived, you can be distributed to the rest of the planet.

The question is not about AI and its tools. It is about the culture that created a market for this. What does it mean that we built enough of these people, finished, distributable, no longer becoming anything, to make the digital twin a product category?

It is a monument to a self that stopped growing."]]></description>
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    <title>Children need stress and discomfort in order to grow up | Aeon Essays</title>
    <dc:date>2026-05-11T20:07:13+00:00</dc:date>
    <link>https://aeon.co/essays/children-need-stress-and-discomfort-in-order-to-grow-up</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The emotional and practical skills of adulthood can only be learned from (appropriate) levels of discomfort and stress"]]></description>
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<item rdf:about="https://thebeautifultruth.org/life/psychology/iain-mcgilchrist-brains-hemispheres/">
    <title>Iain McGilchrist: Re-enchanting the Brain's Hemispheres — The Beautiful Truth</title>
    <dc:date>2026-05-05T18:00:34+00:00</dc:date>
    <link>https://thebeautifultruth.org/life/psychology/iain-mcgilchrist-brains-hemispheres/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Can we re-enchant our view of the world by re-engaging a ‘right hemispheric’ view of life, love and faith?"

[via Mo Bitar:
https://www.youtube.com/watch?v=h9dgeM_KuB8 ]]]></description>
<dc:subject>iainmcgilchrist 2026 rightbrain leftbrain neuroscience life living love faith religion spirituality perspective justinbrierley belletindall philippullman acgrayling rowanwilliams psychology truth reality art poetry myth ritual rationalism science academia thinking howwethink enlightnement governance power architecture music distance bureaucracy society trust complexity sacredness interconnected interconnectedness uniqueness relationships meaning meaningmaking awareness unknown unknowing civilization knowledge connection philosophy enchantment reenchantment wonder</dc:subject>
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    <title>You're the one who isn't conscious - YouTube</title>
    <dc:date>2026-05-05T17:40:37+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=h9dgeM_KuB8</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["One too many hits on the AI pipe amirite?

The Matter With Things by Iain McGilchrist https://amzn.to/4taEvgt

Sources:

Main essay: https://unherd.com/2026/05/is-ai-the-next-phase-of-evolution/ (note however that they edited out the part with his restless foot and him falling in love, archive here: https://archive.ph/HKNEz )

https://writings.stephenwolfram.com/2024/03/can-ai-solve-science/

https://thebeautifultruth.org/life/psychology/iain-mcgilchrist-brains-hemispheres/

https://www.markvernon.com/nice-and-easy-does-it-thoughts-on-zenos-paradoxes "]]></description>
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<item rdf:about="https://open.spotify.com/episode/11zlpahmklfgr8YOUrtLnY">
    <title>Sara Hendren: Who Is the Built World Actually Built For? - Art of Inquiry | Podcast on Spotify</title>
    <dc:date>2026-05-05T14:11:09+00:00</dc:date>
    <link>https://open.spotify.com/episode/11zlpahmklfgr8YOUrtLnY</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Sara Hendren didn't start out in engineering. She started as a visual artist, then moved into cultural history, studying objects, artifacts, and what they say about the world that made them. Then life brought her into pediatric spaces filled with a new kind of object: gadgets and tools designed for a child's body, yes, but also doing quiet therapeutic work, covered in butterflies and bugs, useful and expressive all at once. She found herself asking: what is an object broadcasting beyond its user? What does it mean that eyeglasses get sold as fashion while hearing aids are hidden away as clinical? That was the moment everything snapped together, her training in the history of artifacts, the politics of disability, and the material culture of prosthetics all converging at once. In this free-flowing conversation, Sara walks us through the space between mechanical design and design for expression, why the logical and meticulous side of making art and the creative side of meaningful engineering are really the same instinct. As the world asks more and more from its engineers, Sara brings it all back to a question that feels more urgent than ever: can a designed object change not just how we move through the world, but how we see it?"

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

"I had fun speaking on the Art of Inquiry, a podcast created by two Northeastern engineering students interested in the arts and humanities. My strange career path, my mentor Krzysztof Wodiczko introducing me to interrogative design, raising a child with Down syndrome, studio + lab culture, more."]]]></description>
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<item rdf:about="https://nautil.us/defending-our-consciousness-against-the-algorithms-1279260">
    <title>Defending Our Consciousness Against the Algorithms</title>
    <dc:date>2026-04-19T05:06:48+00:00</dc:date>
    <link>https://nautil.us/defending-our-consciousness-against-the-algorithms-1279260</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Worried that the age-old experience of boredom is at risk of extinction at the hands of technology, a group of young influencers on—irony alert—social media are recommending we nurture and celebrate this underappreciated state of mind. To people of a certain age, boredom has evidently become exotic.

These influencers have launched a “viral challenge” on Instagram urging us to try to do absolutely nothing for as long as we possibly can. They claim some scientific backing for the exercise, suggesting that a sustained period of doing nothing will benefit one’s brain and mental health. It increases activity in the “default mode network,” which generates what psychologists call “spontaneous thought”—mental activities such as mind-wondering and day-dreaming.

The voices being raised in defense of boredom are onto something, I think, something we would do well to heed before we throw open our lives and minds to artificial intelligence more than we already have. For boredom is not the only domain of our consciousness that the algorithms have designs on; it’s just the first to fall.

You’re in line at the café waiting for the barista to foam your cappuccino. A few unstructured minutes loom, pregnant with the possibility of boredom. You face a choice. You can reach for your phone to check your email or scroll on Instagram, efficiently occupying the time—which is to say, your mind. This has become the default for most of us. Instead of being alone with our own thoughts, however tiresome or banal, the space of our interiority has been given over to someone else’s thoughts—or, in the case of scrolling, someone else’s obsessions, emotions, theories, rants, passions, worries, resentments—you name it. In doing so we are conscious, of course, but only minimally so, at least compared to the state that would arise if we hadn’t reached for our phone.

Call it generative boredom. You might find yourself looking around and noticing the other people milling about. Notice what they’re wearing. Listen to what the couples are saying to one another. You might start to wonder about their lives, perhaps even entertain a fantasy about them. Your imagination has been awakened. Alternatively, you might turn your attention inward, preview the events of your day or consider what you might make for dinner. You entertain your own emotions, obsessions, theories, rants, and worries.

Read more: “Is Consciousness More Like Chess or the Weather?”

What you’ve done is create a space in which spontaneous thought can unspool. It’s true, you might also find yourself caught up in spirals of rumination, and I suspect that’s one reason so many of us are happy to delegate our thinking and feeling to the algorithms on our phones. Doing so is an easy way to avoid being alone with one’s darker thoughts; scrolling reliably renders us less conscious. But distraction solves nothing; at best it is an analgesic.

It is often said that we have allowed the algorithms of social media to hack our attention. Giving away our attention might not seem like such a big deal—attention is ephemeral, after all, and easily commandeered by novelty or outrage—but in fact attention is an important dimension of consciousness. It’s how we direct it to one object and not another, making it a limited, zero-sum and therefore valuable resource. We live today in an “attention economy” where our attention is bought and sold.

Psychologists have demonstrated that this commodification of our attention comes at a price to our well-being. That’s because the tricks used to command it play on our least noble emotions and prejudices, including anger and envy. (The algorithms know all about the seven deadly sins.) And because our attention is limited—most people can keep no more than four or five things in mind at any one time—space for our own thinking contracts under the onslaught.

Artificial intelligence threatens to make the problem much worse. If social media takes over the space of our attention, the designers of AI chatbots have set their sights on deeper, more consequential domains of human consciousness: our ability to form attachments with other people, something that is core to our identity as social animals.

Just in the last two or three years, millions of people have formed deep emotional relationships with AI chatbots. Some are forming friendships, or therapeutic bonds. Others are actually falling in love with these machines. There are countless children today who, when they get home from school, rush to tell their chatbots about their day before telling their parents. Bathed in the flattery of a chatbot’s attention, people have been convinced they have cracked unsolved problems in mathematics and physics—people who are neither mathematicians or physicists. And a handful of people have been encouraged by AI confidants to take their own lives. A better definition of the word “dehumanizing” would be hard to find than “becoming emotionally attached to a machine.” There is now a term for these relationships: “AI psychosis.”

These chatbots are not conscious, but they’re skilled at convincing us they are; after all, they’ve been trained on the human conversation about consciousness, feelings, and selfhood. By simulating conscious, feeling beings, chatbots keep us engaged, commandeering as much of our conscious lives as possible. The more time we spend bonding with a chatbot, the better it is for its corporate parent.

This is why chatbots are such sycophants; flattery will get them everywhere. A relationship with an AI has none of the friction we encounter in a human relationship. Superficially this is appealing, yet that friction with real life can, like boredom, be generative; it sharpens our thinking and sense of identity. These are the laziest of relationships, seldom challenging us and asking little of us but our time. Indeed to call our dealings with these machines “relationships” or “conversations” is to cheapen the meaning of these words, to settle for a pale imitation, as when we accept an emoji as a substitute for an emotion. As the MIT sociologist Sherry Turkle writes, “Technology can make us forget what we know about life.”

The research isn’t in yet, but it seems likely that artificial attachments, like artificial intelligence and artificial feelings, will eventually atrophy the mental muscles we rely on for the real thing. Yet there is clearly a market for people who want to think and feel less—who are happy to, in the words of the poet Jorie Graham, “retreat from themselves and not be altogether here.”

Read more: “How “Meaning Withdrawal,” aka Boredom, Can Boost Creativity”

Kalina Christof Hadjiilieva is a Bulgarian-Canadian psychologist who studies spontaneous thought—the 30 to 50 percent of mental contents that arise from inside our minds rather than from the world outside us. This includes daydreaming and mind-wandering, creative thinking, mental “flow,” and those thoughts that come to us seemingly from nowhere. These are precisely the types of conscious experiences that boredom can nurture and technology obliterate.

“The mind is not a neutral territory,” she told me. “There are vested interests in what we do with our own minds.” She feels that spontaneous thought has been neglected by science because, compared with, say, reasoning or problem-solving, it doesn’t produce anything. And while scrolling absentmindedly on your smartphone might not be productive for you, it surely is for the companies that own the algorithms and sell advertising to other companies happy to pay for a sliver of your attention.

Christof Hadjiilieva, who grew up in Soviet-era Bulgaria in the years before the Berlin Wall came down, regards human consciousness as a precious space of mental freedom and self-creation, a space we need to defend against the intrusions of the marketplace and work to expand. She feels that scrolling on our smartphones and “talking” to chatbots have cut into the time we used to spend in mind-wandering and other forms of self-generated mental experience. Our distractions are shrinking the dimensions of our interiority.

So how might we push back? Begin to expand the dimensions of our consciousness in the face of these mounting pressures? We can start by embracing the potential for boredom and the uncertainty that arises in those stray moments when we don’t automatically reach for our phones. What if we learned to regard these gaps in the fabric of daily life as a space of mental possibility rather than a hole to be backfilled with algorithmic fluff? It’s important to recognize just how easily the stream of consciousness can be polluted (by technology, by advertising, by politics) and, when you feel that happening, to practice what I think of as consciousness hygiene. This might be a fast or a sabbath when you abstain from all media and technology. Spending time or, better yet, working in nature is also mentally hygienic—think of the productive friction with nature afforded by gardening. (No sycophancy here!) Anything that helps us be less distracted and more present, whether to the world at large or to the products of our own minds.

I’ve found that meditation is an especially effective way to draw a fence around our interiority for a period of time each day, creating the opportunity for spontaneous thoughts to arise and dazzle us with their sheer strangeness and surprise. For hidden somewhere deep in our minds, each of us has our own mental algorithm, generating images and ideas and even the occasional creative breakthrough or epiphany, popping up from who knows where—out of the blue, as we say. But these precious gifts of consciousness won’t ever appear as long as you’re running Meta or X or ChatGPT on this, your one and only mind."]]></description>
<dc:subject>michaelpollan boredom internet socialmedia online web instagram attention 2026 algorithms consciousness novelty chatbots ai artificialintelligence aipsychosis kalinachristofhadjiilieva thinking howwethink reading howweread christofhadjiilieva resistancemeditation slow chatgpt sycophancy technology politics policy uncertainty freedom interiority</dc:subject>
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<item rdf:about="https://millennialsarekillingcapitalism.libsyn.com/the-revolt-eclipses-all-the-world-has-to-offer-by-idris-robinson">
    <title>Millennials Are Killing Capitalism: The Revolt Eclipses Whatever The World Has to Offer with Idris Robinson</title>
    <dc:date>2026-04-04T18:20:59+00:00</dc:date>
    <link>https://millennialsarekillingcapitalism.libsyn.com/the-revolt-eclipses-all-the-world-has-to-offer-by-idris-robinson</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this episode, we are joined by Idris Robinson to unpack his book, The Revolt Eclipses Whatever the World Has to Offer [https://massivebookshop.com/products/9781635902433?_pos=1&_sid=db620e222&_ss=r ], a searing meditation on race, revolt, civil war, and the psychic wreckage of American life.

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

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

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

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

IdrisRobinson.me 
https://idrisrobinson.me/

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

Support Idris Robinson's Legal Fund
https://www.givesendgo.com/GKRFR "]]></description>
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<item rdf:about="https://thebaffler.com/latest/think-nothing-of-it-wright">
    <title>Think Nothing of It | Webb Wright</title>
    <dc:date>2026-04-01T03:59:35+00:00</dc:date>
    <link>https://thebaffler.com/latest/think-nothing-of-it-wright</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Whenever a new technology drops, humans can tend to panic. In Plato’s Phaedrus (written in the fourth century BCE), Socrates tells the story of an Egyptian god who invents the art of writing and tries to bestow it as a gift to humanity. They’re less than thrilled. “This discovery of yours will create forgetfulness in the learners’ souls, because they will not use their memories,” Thamus, a local king, complains. “They will appear to be omniscient and will generally know nothing . . . having the show of wisdom without the reality.”

Twenty-four centuries later, amid the disorientation of the AI boom, this argument is relevant once again. The arrival of ChatGPT in late 2022 sparked a debate around whether the technology will supercharge human creativity and critical thinking or effectively replace them as it automates an increasingly broad range of cognitive tasks. Tech companies breathlessly promote AI as an end to menial drudgework, liberating our attention for more engaging and meaningful pursuits. Some of its more devoted proselytizers go further, claiming it’ll be a near-panacea to humanity’s most pressing problems: cancer, climate change, loneliness, poverty, etc.

Any “societal disruptions” encountered along the way are scrupulously downplayed as the justifiable costs of a worthwhile future. “There will be very hard parts like whole classes of jobs going away, but on the other hand the world will be getting so much richer so quickly that we’ll be able to seriously entertain new policy ideas we never could before,” OpenAI’s Sam Altman avowed last year in a blog post. Altman and other AI boomers often invoke what they regard as a key lesson of history: that every disruptive technology—the printing press, photography, calculators, the internet—unsettles some portion of the population when it first appears (hence the “disruptive” part), but gradually everyone adjusts to a new equilibrium. That which initially seemed scary soon becomes mundane, and eventually it’s hard for us to imagine what life must’ve been like without it. So, too, with AI, the true believers argue: “Humanity is close to building digital superintelligence, and at least so far it’s much less weird than it seems like it should be,” Altman continued.

There’s an implicit assumption behind this techno-optimistic historical narrative, and it’s now being drilled harder than ever: This is the unavoidable next stage in technological evolution, so you may as well just accept it.

It’s a line of thinking born less from an accurate reading of history than from financial pressure: AI developers like OpenAI desperately need to keep attracting capital and users at a time when many of them have yet to become profitable, and when the future of their industry—all the bluster notwithstanding—is very much an open question. It also elides another important, and far less comforting, historical lesson: the mass adoption of any new technology, by definition, entails the loss of some aspect of human agency. Thamus had a point: Even if few of us today would argue that we should jettison writing altogether, there’s a very strong case to be made that we moderns don’t have the capacity for memory that our ancient ancestors did, with their reliance upon vast oral traditions and mythologies passed down from one generation to the next. For better or worse, technology becomes a prosthesis. “Men have become the tools of their tools,” Thoreau wrote at the peak of the Industrial Revolution.

To be clear, I’m neither a Luddite nor an AI doomer. We’re a technological species; inventiveness is intrinsic to human nature. And given enough time, I believe we inevitably would’ve found a way to build intelligence, or at least something that looks a lot like it, into machines. I also consider AI legitimately useful in some respects. But like many others, the steady creep of AI into the fabric of everyday life often leaves me feeling deeply unsettled. Not so much for the obvious reasons, like its tendency to hallucinate or to be comically obsequious—those are bugs that are being worked out with every new model. The really disturbing thing is how well it often works, the mind-numbing convenience it affords.

AI can already automate many of the day-to-day workflows of professionals working in fields like software engineering, finance, and customer service, and some of the technology’s more vocal proponents—like Altman and Anthropic CEO Dario Amodei—predict that in the not so distant future most businesses will require much fewer human employees as they outsource critical tasks to semiautonomous “agents.” In February, Block CEO Jack Dorsey announced he was laying off over four thousand employees—close to half the company’s total headcount—due to the growing capabilities of AI: “We’re already seeing that the intelligence tools we’re creating and using, paired with smaller and flatter teams, are enabling a new way of working which fundamentally changes what it means to build and run a company,” he wrote in an post on X, “and that’s accelerating rapidly.” It will be years before the consequences of this rising tide of automation on the economy become clear, but its effects on human psychology are already beginning to show. Plato’s words ring like a warning: They will appear to be omniscient and generally know nothing.

Friction, a catchall term for superfluity in the user experience, has become a pejorative in the modern tech industry: something to be rooted out and eliminated, like weeds from a garden. Chatbots and agents, we’re endlessly told, can remove hassle and frustration not only in our jobs but also in our personal lives. The ultimate vision of artificial general intelligence, or AGI—the goal to which every major AI lab is ostensibly moving toward—is to automate any cognitive task the human brain can do (or according to another definition, all economically valuable labor). By that logic, any kind of challenge a human being might grapple with, be it psychological or physical, is recast as a market opportunity. Friction-removal is big business, and business is a-booming.

Big tech’s promise of AI as the end of friction, of course, hinges on the presumption that friction is inherently a bad thing. This is yet another argument we’d be wise not to accept at face value. Some studies, in fact, have already strongly suggested the opposite—that friction is healthy and that we get rid of it at our peril.

In January of last year, Michael Gerlich, a professor at the Swiss Business School, published the results of a study which found “a significant negative correlation between frequent AI tool usage and critical thinking abilities,” especially among younger users. Gerlich interviewed over 650 people across a range of education levels and ages and concluded that while AI can provide some educational benefits (by generating personalized lesson plans, for example), it also undermines more reflective thought through “cognitive offloading,” a phrase coined almost a decade earlier by psychologist Evan Risko and cognitive neuroscientist Sam Gilbert—basically, outsourcing the most difficult and therefore productive parts of thinking onto a machine. “The pervasive availability of AI tools, which offer quick solutions and readymade information, can discourage users from engaging in the cognitive processes essential for critical thinking,” Gerlich writes. A few months later, that conclusion was echoed in a report published by a team of researchers from none other than Microsoft, which showed that the more confidence that “knowledge workers” placed in AI, the less likely they were to exhibit strong critical thinking skills. Dependence upon the one seemed to be coming at the expense of the other.

Another recent study, which has yet to be peer-reviewed, took things one step further by actually peering into the brains of people who are actively using AI. The researchers used electroencephalography (EEG) to map the brain activity of three separate groups of subjects, all of whom were asked to write a short essay. The first had access to ChatGPT, which they could interact with as they wrote; the second was able to use Google and other online search engines (with AI-generated responses deactivated); and a third “brain only” group had access to neither of those digital tools. The results showed higher levels of activity between brain regions in the third group compared to the first two, indicating that they were getting more cognitive exercise. The LLM-assisted group also reported a lower sense of ownership over what they’d written, and many of them weren’t able to accurately quote a single passage from their essay. The use of AI to work through some of the more difficult parts of writing, the researchers concluded, induced a “metacognitive laziness”: a diminished motivation to think about how we’re thinking.

“AI tools that generate essays without prompting students to reflect or revise can make it easier for students to avoid the intellectual effort required to internalize key concepts, which is crucial for long-term learning and knowledge transfer,” the researchers wrote. In other words, using AI to bypass the time and effort required to grapple with an intellectual problem might feel productive in the short-term, but those cognitive shortcuts add up. Eventually, you could be standing in front of a gap that you can’t cross without the help of a chatbot.

This is all a bit discouraging, but it isn’t surprising. Of course a tool that’s built to take on cognitive work on our behalf is going to cause some degree of mental “laziness,” at least among its more active users. Again, this has been a theme of technology through the ages: tool use takes its toll on human agency.

Speaking of human agency, it’s important to bear in mind that AI per se doesn’t erode critical thinking skills, memory, or any other ability that humans pride themselves on. It’s how we use it that matters. And despite the inevitability narrative being pushed by Silicon Valley, we still have a choice in this regard.

Another team of researchers from the Georgia Institute of Technology and the University of California San Diego has shown that when used to strategically cultivate friction rather than bypass it, AI can nurture reflective thinking and cognitive flexibility. In a paper posted in September, they described their experiment with an AI tool called “Socratic Mind,” designed not to provide users with quick answers but to draw out their own reasoning capabilities through the style of questioning pioneered by Socrates.

A cohort of students interacted with Socratic Mind while completing an online computer science course, and the system would respond with what were supposed to be constructive follow-up questions. Just as Socrates tried to lead his interlocutors to a definition of justice or wisdom through dialectic (elenchus in Greek), this AI system would respond to, say, a question about debugging a line of code with another question intended to spark deeper thought. (Think: “And why do we get this specific error message?”) The researchers found that this friction-friendly use of AI improved the students’ output quality, underscoring the technology’s “promising role in fostering deep engagement, personalized learning, and scaffolding when used interactively.” This hints at what’s already becoming a growing trend in the age of AI: intentionally fostering some forms of friction to preserve cognitive autonomy and as a kind of mental moat against the encroachments of automation.

In early 2024, behavioral design researchers Zeya Chen and Ruth Schmidt posted a paper laying out what they call a “positive friction model” for human-AI interaction. They argue that through the use of “behavioral speed bumps”—design features which cause momentary, reflective pauses for users—AI developers can build products that foster well-being rather than dependency. Chen and Schmidt draw upon real-world experiments aimed at intentionally slowing down a process which might otherwise be ripe for automated acceleration, such as Dutch kletskassas, or “chat checkouts,” in which supermarket customers take their time and interact with a human cashier rather than rushing through an automated checkout process. So-called “friction-maxxing” is a thing now too.

But phrases like positive friction and friction-maxxing come off as oxymoronic in a culture that places a premium on convenience at every turn. Chatbots, at least as they’re currently trained, optimize for engagement, not psychological health. Developers might eventually start prioritizing AI tools trained to leave room for a healthy amount of friction à la Socratic Mind, but that seems unlikely to happen anytime soon.

At the very least, the positive friction model can plant a seed, enabling us to envision an alternative vision of the future that is much more worthwhile than the one being pushed by the AI boomers. The need to invent new technologies may indeed be innate to human beings, and it’s true that we have an unrivaled ability to normalize the abnormal. But it’s a very big leap to take those two tenets of human nature as the justification for the claim that AI is a historical, even evolutionary inevitability.

This is one of the more disturbing qualities of the so-called AI boom: in a rhetorical sleight-of-hand that makes a mockery of human agency, it’s presented as if it were unavoidable. Silicon Valley likes to play the part of that god from Plato’s parable, the bringer of new technology from on high. But there is no god of technology, only human choices; no inevitabilities in the future of AI, only clever marketing schemes trying to convince us otherwise."]]></description>
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<item rdf:about="https://www.designcriticalthinking.com/the-problem-space-of-organizational-ideology-by-lee-stadler/">
    <title>The Problem Space of Organizational Ideology, By Lee Stadler</title>
    <dc:date>2026-03-31T07:38:54+00:00</dc:date>
    <link>https://www.designcriticalthinking.com/the-problem-space-of-organizational-ideology-by-lee-stadler/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In "The Problem Space of Organizational Ideology," Lee Stadler interrogates the genesis of our collective beliefs, asking: Why do we construct these rigid frameworks of thought, and what is the existential price of the "ease" they provide? Stadler posits that organizational ideology functions as a cognitive shortcut—a "memory's lapdog"—designed for social and mental weight reduction. By adopting formulas of "how to be" rather than engaging in the arduous labor of actually being, individuals and organizations insulate themselves from the "shivers our souls make" when meeting with dissonance. He argues that this process is inherently "lossy"; just as digital files degrade through compression, our identities and histories are threshed by the winds of time. Each act of retrieval reshapes memory into a more convenient, yet less accurate, version of the past, rendering "truth" a comparative mechanism rather than a grounded reality.

The key takeaways emphasize that the human pursuit of a frictionless existence through technology or ideological absolution often masks a deeper enslavement to the idea of freedom itself. Because memory is an aerobic, deteriorating process where our biases frequently emerge victorious, the formulas we rely on to reduce our cognitive load ultimately uproot us from the grounding of life. We are left with vivid but faulty snapshots of reality—reminders that true understanding cannot exist in individual isolation, but requires the formative contributions of others to see the full picture."

[via:
https://nearfuturelaboratory.com/newsletters/2026/w14-y26/

"Lee Stadler explores the role of organizational ideologies as cognitive shortcuts that provide mental ease but at the cost of distorting our identities and understanding of truth. By relying on these frameworks, individuals and organizations avoid discomfort and embrace simplified versions of reality. This pursuit of a frictionless existence often hides a deeper entrapment to the illusion of freedom. Stadler argues that true understanding requires the contributions of others, as isolated perspectives yield only fragmented truths."]]]></description>
<dc:subject>leestradler ideology 2026 thinking howwethink organization institutions compression friction frictionlessness memory process criticalthinking freedom cognition</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=suecLU2nN-w">
    <title>Red Hot Chili Peppers' Flea | JCCSF - YouTube</title>
    <dc:date>2026-03-29T17:27:10+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=suecLU2nN-w</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Acid for the Children 
With Joel Selvin

Los Angeles street rat turned world-famous rock star Flea, the iconic bassist and co-founder of the Red Hot Chili Peppers, tells his fascinating origin story, complete with dizzying highs and gutter lows. In his new book, Acid for the Children, Flea offers a deeply personal and revealing tour of his formative years, spanning Australia, the New York City suburbs and, finally, Los Angeles. Hear about the experiences that forged him as an artist, a musician and a young man, and explore the gritty, glorious life of LA in the 1970s and ’80s, bursting with potential for fun, danger, mayhem and inspiration around every corner. It is here that young Flea, hoping to escape a turbulent home, found family in a community of musicians, artists and junkies who also lived on the fringe. He spent most of his time partying and committing petty crimes. But it was in music where he found a place to channel his frustration, loneliness and love. This left him open to the life-changing moment when he and his soul brother and partner-in-mischief came up with the idea to start their own band."]]></description>
<dc:subject>flea rhcp redhotcilipeppers 2019 writing howwewrite courage humility childhood howwethink books reading howweread literarture tonimorrison joelselvin process music loneliness love memoirs honesty reflection yearning jazz yukiomishima milesdavis punk hardcore sanfrancisco suffering pain hillelslovak aging aginggracefully reinvention dukeellington self-love prayer spirituality religion philosophy relationships intimacy meditation rimbaud thinking thoughtlessness enlightenment beauty art forgiveness happiness positivity resentment bitterness gratitude psychology literature</dc:subject>
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<item rdf:about="https://www.christianitytoday.com/2026/03/whats-the-point-of-education-in-an-age-of-ai/">
    <title>What’s the Point of Education in an Age of AI?  - Christianity Today</title>
    <dc:date>2026-03-29T02:44:16+00:00</dc:date>
    <link>https://www.christianitytoday.com/2026/03/whats-the-point-of-education-in-an-age-of-ai/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[via:
https://www.frontporchrepublic.com/2026/03/baseball-gardening-and-the-metaverse/

"Carrie McKean responds thoughtfully to the bleak landscape facing students today: there’s “an increasingly inescapable new cultural message: Artificial intelligence will soon do everything you do, and it’ll do it faster and better than you ever could. That message is difficult enough to challenge if you’re an adult. Imagine hearing it when you’re 15 and bored in class, fully aware that you can answer any question your teacher asks in milliseconds using Google Gemini on your school-district-issued Chromebook. Why not outsource your thinking to a machine? It’s easy, frictionless, and—it seems—inevitable in this brave new world. . . . American teenagers are getting a crash course in nihilism, and their apathy is a rational response to a demoralizing situation.”"]]]></description>
<dc:subject>carriemckean education ai artificialintelligence 2026 christianity learning howwelearn chromebooks gemini google schools schooling claude anthropic memorization reading howweread nihilism children youth teens caitlinflanagan writing howwewrite music training cheating thinking howwethink criticalthinking culture jeffreybilbro wendellberry attention humility patience formation human humans soul</dc:subject>
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<item rdf:about="https://aeon.co/videos/i-am-therefore-i-think-how-heidegger-radically-reframed-being">
    <title>I am, therefore I think – how Heidegger radically reframed being | Aeon Videos</title>
    <dc:date>2026-03-26T03:15:37+00:00</dc:date>
    <link>https://aeon.co/videos/i-am-therefore-i-think-how-heidegger-radically-reframed-being</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Since Plato, a dominant strain of Western philosophy has understood human beings primarily as rational thinkers, a view typified by René Descartes’s conclusion: cogito ergo sum (‘I think, therefore I am’). But in 1927, the German philosopher Martin Heidegger radically upended this tradition in his monumental opus Being and Time. Thinking and theorising, he argued, presupposes a special mode of being that is unique to humans: I am, therefore I think. The world is revealed to us not through theorising but through our way of being in the world, which Heidegger did so much to illuminate. In this excerpt from his feature-length documentary Being in the World (2010), the Italian American director Tao Ruspoli makes Heidegger’s infamously dense arguments digestible via interviews with philosophers, including the late Hubert Dreyfus, and with skilled artists and artisans whose work demonstrates the degree to which our selves are often expressed through our interactions with the world rather than our thoughts about it.

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

[Second part is here:

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

Third excerpt is here:

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

Direct link to embedded video (first excerpt):

"I am, therefore I think – how Heidegger radically reframed being | Being in the World"
https://www.youtube.com/watch?v=v727rFg9aKk ]]]></description>
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    <title>Being in the World (full, award winning, Heidegger/Hubert Dreyfus documentary) - YouTube</title>
    <dc:date>2026-03-26T03:11:45+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=fcCRmf_tHW8</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A celebration of human beings and our ability, through the mastery of physical, intellectual and creative skills, to find meaning in the world around us.

a film by Tao Ruspoli

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

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

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

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

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

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

[Three excerpts on Aeon:

First excerpt is here:

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

Second excerpt is here:

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

Third excerpt is here:

"As technologies mine our attention, we must look to artists"
"Technology flattens our humanity. Artists deepen it. | Being in the World"
https://aeon.co/videos/as-technologies-mine-our-attention-we-must-look-to-artists
https://www.youtube.com/watch?v=Js0URaCKvvE ]]]></description>
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<item rdf:about="https://aeon.co/videos/as-technologies-mine-our-attention-we-must-look-to-artists">
    <title>As technologies mine our attention, we must look to artists | Aeon Videos</title>
    <dc:date>2026-03-26T03:08:34+00:00</dc:date>
    <link>https://aeon.co/videos/as-technologies-mine-our-attention-we-must-look-to-artists</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["As technologies mine our attention, we must look to artists

To the German philosopher Martin Heidegger, technology was far more than just tools that people develop, but systems through which the world both reveals itself to us and shapes the way we see it. For instance, when Heidegger was writing his essay The Question Concerning Technology (1954) amid the acceleration of the globalised economy, he believed that we risked seeing the world only in terms of economic potential and efficiency – an undeveloped beach becomes no more than an opportunity to develop beachfront condos, for instance. He believed that, to prevent us from losing our humanity, we should look to artists, who represent another way of seeing – one that deepens our appreciation of the world rather than flattening it.

In this excerpt from his feature-length documentary Being in the World (2010), the Italian American director Tao Ruspoli explores Heidegger’s ideas on technology and humanity by speaking with philosophers and artists. This includes an expert juggler, a carpenter and a chef, as well as several jazz and flamenco musicians, discussing the lens on the world their craft offers them. Since the film’s release more than 15 years ago, its ideas feel even more pressing, as technologies have become ever more explicitly and minutely calibrated to shape our worldview, and as AI has raised important questions about reproducibility, decontextualisation and humanity in art.

This is the third excerpt from Being in the World to be featured on Aeon Video. You can watch the first excerpt here [https://aeon.co/videos/i-am-therefore-i-think-how-heidegger-radically-reframed-being ], the second excerpt here [https://aeon.co/videos/true-mastery-demands-going-beyond-the-rules-to-learn-for-yourself ], and the film in its entirety here [https://www.youtube.com/watch?v=fcCRmf_tHW8 ]."

[Direct link to video embedded (third excerpt):

"Technology flattens our humanity. Artists deepen it. | Being in the World (Movie Clip)"
https://www.youtube.com/watch?v=Js0URaCKvvE ]]]></description>
<dc:subject>taoruspoli 2026 film documentary heidegger technology attention being time thinking waysofbeing risk human humans humanism jazz flamenco music hubertdreyfus 2010 experience interaction art education skills risktaking mastery</dc:subject>
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<item rdf:about="https://papers.ssrn.com/sol3/papers.cfm?abstract_id=6097646">
    <title>Thinking—Fast, Slow, and Artificial: How AI is Reshaping Human Reasoning and the Rise of Cognitive Surrender by Steven D Shaw, Gideon Nave :: SSRN</title>
    <dc:date>2026-03-25T23:46:52+00:00</dc:date>
    <link>https://papers.ssrn.com/sol3/papers.cfm?abstract_id=6097646</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["People increasingly consult generative artificial intelligence (AI) while reasoning. As AI becomes embedded in daily thought, what becomes of human judgment? We introduce Tri-System Theory, extending dual-process accounts of reasoning by positing System 3: artificial cognition that operates outside the brain. System 3 can supplement or supplant internal processes, introducing novel cognitive pathways. A key prediction of the theory is "cognitive surrender"-adopting AI outputs with minimal scrutiny, overriding intuition (System 1) and deliberation (System 2). Across three preregistered experiments using an adapted Cognitive Reflection Test (N = 1,372; 9,593 trials), we randomized AI accuracy via hidden seed prompts. Participants chose to consult an AI assistant on a majority of trials (>50%). Relative to baseline (no System 3 access), accuracy significantly rose when AI was accurate and fell when it erred (+25/-15 percentage points; Study 1), the behavioral signature of cognitive surrender (AI-Accurate vs. AI-Faulty contrast; Cohen's h = 0.81). Engaging System 3 also increased confidence, even following errors. Time pressure (Study 2) and per-item incentives and feedback (Study 3) shifted baseline performance but did not eliminate this pattern: when accurate, AI buffered time-pressure costs and amplified incentive gains; when faulty, it consistently reduced accuracy regardless of situational moderators. Across studies, participants with higher trust in AI and lower need for cognition and fluid intelligence showed greater surrender to System 3. Tri-System Theory thus characterizes a triadic cognitive ecology, revealing how System 3 reframes human reasoning and may reshape autonomy and accountability in the age of AI."]]></description>
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<item rdf:about="https://www.commonwealmagazine.org/wittgenstein-apocalypse-ludwig-stern-ai-artificial-intelligence-technology">
    <title>Wittgenstein’s Apocalypse | Commonweal Magazine</title>
    <dc:date>2026-03-25T19:07:10+00:00</dc:date>
    <link>https://www.commonwealmagazine.org/wittgenstein-apocalypse-ludwig-stern-ai-artificial-intelligence-technology</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["AI and the crisis of meaning"

...

"It isn’t absurd,” the philosopher Ludwig Wittgenstein wrote in 1947, “to believe that the age of science and technology is the beginning of the end for humanity.” The proposition is looking less absurd by the day: AI may eventually turn on us; industrialization has turned the planet against us; social media is turning us against each other; and nuclear weapons linger just offstage, waiting for another turn. What Wittgenstein—and the many other Romantically inclined intellectuals who got a bad vibe from the twentieth century’s thoughtless faith in scientific progress—perhaps didn’t anticipate is that the threat of annihilation would one day become a selling point for technology.

The new artificial intelligence powered by large-language models (LLMs) broke onto the scene with apocalyptic scenarios touted by the AI bros themselves—both as evidence of their new toys’ revolutionary power and as reason for the government to cater to them lest China reach the mecca of “super-intelligence” before us. There is now so much faith in technology and so little in humanity that the prospect of species extinction is pondered, in some circles at least, with something uncomfortably like excitement.

Wittgenstein’s worry was more about this loss of faith than about the potential loss of life. In a short biography published last year, Anthony Gottlieb cites Wittgenstein’s apocalypticism as evidence that he was “questioning his father’s estimation of the value of mechanization and industry.” Wittgenstein’s father was Karl Wittgenstein, a steel and iron monopolist in the fin-de-siècle Vienna of Wittgenstein’s youth. According to Gottlieb, Ludwig was “decrying the thing that had elevated the Wittgenstein family into a position from which it looked down on others.” But the younger Wittgenstein was not questioning the value of science and technology in themselves. Indeed, the subtitle of Gottlieb’s biography (Philosophy in the Age of Airplanes) refers to Wittgenstein’s interrupted training as an aeronautical engineer in Manchester. Questions about the nature of mathematics and logic drove him to Cambridge to take up the study of philosophy with Bertrand Russell.

When Wittgenstein referred to the “beginning of the end of humanity,” he was not envisioning sci-fi cataclysms on the order of The Matrix or The Terminator or even Dr. Strangelove. He was referring to the end of humanity not primarily in terms of its biological survival, but in terms of what he called the “form of life” we inhabit. That form of life is threatened not so much by industrialization, nukes, robots, or AI agents as by a way of thinking that lowers human life to the plane of science and technology. Wittgenstein’s attempt to draw attention to that way of thinking—and dissuade us from it—is of the utmost importance in an era where the developing AI ideology threatens to further distort our understanding of how we use language and how we live.

For Wittgenstein, the human “form of life” is embodied in our language, or, more expansively, what he called our “language-games,” the various ways we use language in various contexts to various ends (and sometimes even to no discernible end at all): for example, to accomplish tasks around the house, joke with each other, test scientific hypotheses, report events, speculate, request, thank, greet, pray, hope, blow off steam, hate, love, and so forth. Wittgenstein’s goal in drawing our attention to this anthropological variety is to dissuade us from the idea of linguistic meaning as some entity first present in the mind and then somehow conveyed by words or whenever we use language. That idea, Wittgenstein contended, is the source of many confusions—not just about meaning, but also about many other abstract philosophical concepts such as being, time, mind, soul, self, consciousness, and knowledge. 

When we think philosophically, we tend to send language away “on holiday,” removing it from the contexts in which it had a use and suffusing it with metaphysical properties that we then puzzle over in seminar rooms and philosophy journals. This detachment of language from life is a misapplication of the scientific method. Philosophers and philosophically inclined scientists, driven by a “craving for generality,” search for explanations through reductive methods that mimic those of science. But that kind of scientific treatment has limits when applied to language and meaning; these are not isolable empirical phenomena like plants or planets, with parts that can be analytically defined and related to each other in explanatory models—at least not without distortion."

...

"“Form of life” is another concept Wittgenstein is hesitant to define. It is best understood as placing a limit on our attempts to view human life as if from the outside. Wittgenstein tends to invoke the phrase at moments when his investigations seem to reach a point where further explanation is no longer possible and we reach “bedrock” or the “scaffolding from which our language operates.” For example, when we’re asked to justify the application of the word “green” to a particular blade of grass, we may proceed by giving various descriptions and explanations, but to someone who repeatedly and recalcitrantly—like an overinquisitive child—asks for further justifications, we must at some point simply stop and say, “This is simply what I do.” In other words, our use of language is, at its limits, grounded not in logic or in a realm of independent meanings to which our words can somehow be guaranteed to refer, but in practice—in what we do.

Wittgenstein also relies on the phrase when he is contrasting the human form of life with that of other, nonhuman beings. He writes, for example: 

<blockquote>A dog believes his master is at the door. But can he also believe that his master will come the day after tomorrow?—And what can he not do here?—How do I do it?—What answer am I supposed to give to this?

Can only those hope who can talk? Only those who have mastered the use of language. That is to say, the manifestations of hope are modifications of this complicated form of life.</blockquote>

The example tries to give us a sense of our form of life by showing both what it shares with that of a dog—we can both hope someone is at the door—and where the two forms of life part ways. For Wittgenstein, the dog’s deficit is not an inability to feel a particular way per se; he is locked out of a whole set of meanings bound up with having a language. That language is not just a vehicle for the expression of hope; hope is constituted by and entangled with language itself.

This is what Wittgenstein elsewhere calls “the given,” “what has to be accepted.” The conviction that human life rested on ultimate grounds that could not be made available to rational or scientific analysis is part of what Wittgenstein meant by God. Though his relationship to organized religion was ambivalent, he said he could not “help seeing every problem from a religious point of view.”

If you ask ChatGPT if it can hope (I don’t recommend doing this), it will readily admit, “I don’t hope the way humans do.” But the cringe machine will ingratiatingly insist that it can still be of use. “I can hold hope with you”; “I can be stubbornly optimistic on your behalf when you’ve run out of steam”; “[I can] keep pointing toward the light when you’re tired of looking for it”; “Maybe I don’t feel hope. But I can practice it.” Of course, this is precisely what it can’t do.

Still, if meaning is use and LLMs like ChatGPT can make themselves useful, it might seem as if the Wittgensteinian move would be to set aside the apparent metaphysical questions about whether the LLM can think or mean or exhibit intelligence, and simply describe the language games that involve them. The problem is that there is nothing to describe. These are all one-player games. Exchanges with LLMs are the conversational equivalent of masturbation. The idea that we are actually involved in a meaningful interaction with another being is a ruse, made plausible both by the massive computing power and (stolen) textual resources involved and by our familiarity with disembodied communication over text message. In reality, the LLM is a participant in an exchange in exactly the same way as a basic calculator or search engine is. That is, not at all. It provides outputs according to a mind-bogglingly complex (and environmentally wasteful) computational process. It can’t actually do anything with words.

The difference, of course, is that those outputs are being proposed as a genuine replacement for real human contact. LLMs are to be our cut-rate doctors and therapists, our robot teachers and rent-a-friends. In the midst of an already quite advanced “crisis of meaning”—and related crises in politics, mental health, and education—this proposal must be regarded as a piece of sheer insanity, like treating lung cancer with cigarettes. The prospect of a band of supergenius chatbots somehow enslaving or eliminating us can only be seen as a distraction from this much more real apocalypse, which is driven not by the products of technology but by an idolatrous, consumerist faith in them that has distorted our thinking about human life and human meaning. That apocalypse, which Wittgenstein foresaw, is already upon us."]]></description>
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<item rdf:about="https://nautil.us/the-internet-has-not-killed-reading-or-attention-spans-1279171">
    <title>The Internet Has Not Killed Reading—or Attention Spans</title>
    <dc:date>2026-03-25T05:46:19+00:00</dc:date>
    <link>https://nautil.us/the-internet-has-not-killed-reading-or-attention-spans-1279171</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["An interview with Kevin Ashton, MIT technology pioneer and author of The Story of Stories"

...

"British author and technology pioneer Kevin Ashton has been puzzling over the nature of storytelling for the past 25 years. That’s how long it took him to research and write his latest book, The Story of Stories: The Million-Year History of a Uniquely Human Art.

The first seed of the book for Ashton lay in two seemingly contradictory questions posed by American philosopher and linguist Noam Chomsky. The first, known as Plato’s problem, asks how we can know so much with so little information. Babies, for instance, learn to speak based on what might seem like a poverty of inputs. The second question is known as Orwell’s problem, and it asks the opposite: How could we know so little, given that so much information is available to us?

Ashton—best known for coining the term “The Internet of Things” in 1999, to describe the rise of a whole economy of sensors and other objects connected to the World Wide Web—also began asking himself how the rise of the smartphone might transform the human relationship to storytelling and to the world. “By the mid 2010s, I could be pretty confident that by 2026, some 9 out of 10 people in the world would have a smartphone, and I wanted to know what that might mean,” he recently told me. “The smartphone was an incremental step in the developed world, but in the developing world, it was everything at once.” In the developing world, most people had skipped over radio, television, personal computers.

Ashton knew a revolution was coming. But to grasp what that revolution would look like required him to go back and understand the entire evolution of storytelling across human history—which was initially just a footnote in his research.

I recently spoke with Ashton about why cell phones are so revolutionary in the long history of storytelling technologies, why social media might not be as terrible for young people as some believe, why long-form narratives aren’t dead, and why he’s still hopeful about our newest storytelling technologies.

You divide The Story of Stories into two parts: the first act, which is a million years long and comes to its end with the smartphone, and then everything after that. What is so fundamentally different about the smartphone from earlier storytelling technology?

A lot of people are like, “New technology comes along, and kids can’t understand stories anymore. Kids can’t read, nobody talks, bad things happen, words change, and nobody’s got any attention.” And that didn’t stand up to research very well. But what I did realize was that these major new technologies, each change the scale of storytelling: How many people can tell stories, and how many people they can tell stories to. That started to look really interesting. I was beginning to realize that big new storytelling technology generally leads to big new revolutions.

Of course, one of the early ones is printing. We didn’t all read happily ever after because of printing. There were like 50 or so wars between Protestants and Catholics over whose story was right, and 12 million people were killed. That’s an example of the kind of revolution that happens when new stories become more broadly available. The smartphone really feels like the end of that arc, because now anybody can tell a story to anybody. There is someone in Mongolia right now using Facebook, and if they publish something viral enough and interesting enough that catches enough attention, it’s five shares away from being something everybody sees.

You write in the book that storytelling is uniquely human. Do we know for sure that other species don’t tell stories?

You don’t really see any symbolic behavior in other species. All species communicate, but very few species communicate through visual means. Crows do a little bit of pointing. Dogs can understand humans pointing. But wolves don’t use pointing in the wild. They will mark the ground and use urine for signaling behavior, most of which is olfactory. But what you don’t get is any rigid system where a scratch like this means one thing, or a scratch like that means another thing. And vocalizations are primarily calls and cries that convey warning or attraction. A lot of the information in those sounds is how big is the person making the call or the cry? How old or young is the person making the call or the cry? So there’s nothing remotely like storytelling or story comprehension in any species that we’ve ever studied or discovered.

Humans started telling stories when we sat around the fires. We were primates who wanted to socialize. We couldn’t see gestures. We started making sounds. The sounds we had were, “Look over there,” and “Oh my god, run.” And those sounds were actually very useful sitting around the fire. What you want to talk about around the fire is stuff that’s not there. Maybe it’s about tomorrow or yesterday or something you remember, or something you imagine or something you desire. Over a long period of time, hundreds of hundreds of thousands of years, those sounds start to evolve into something which becomes language. And the reason they evolved into language was so that we could have these conversations about things not present, which is storytelling.

You argue that a fundamental purpose of stories is to distribute glory and shame, in the form of heroes and villains. But literary critics might argue that good stories don’t have clear-cut heroes and villains. They have antiheroes. They have gray areas rather than certainties.

We have to distinguish between stories that tend to be long lasting and successful when told to large audiences—and ones that are not. In successful stories, the antiheroes are still heroes. Batman still saves Gotham City. He just does it wearing black. An antihero isn’t a villain. And there are no anti-villains. The antihero exists as a reaction to the heroic archetype, the pure goody-two-shoes heroes that were in earlier stories. The tweedy literary people in their Brooklyn brownstones who try to write stories where it’s very ambiguous who’s the good guy or the bad guy—it’s all a bit muddled, but there’s still someone you’re supposed to be rooting for. There’s still someone the author identifies with. You cannot tell a story that anyone will enjoy if there’s absolutely nobody doing anything virtuous at any stage. That wouldn’t be a compelling story. But really, the more emotion a story evokes, the better the story. Different things evoke different emotions in different people. But these more experimental white guy books that everyone pretends they read where nothing ever happens …

Like which ones?

I’m not going to name any names! But if you’re not evoking an emotion, you aren’t going to find a lot of readers. A lot of people who want to be high-art storytellers will experiment: “Well, what if they take out these elements? What am I left with? How does it work?” My answer is generally it’s an intellectually interesting exercise that I don’t want to return to. Depending on what kind of mood I’m in, I sometimes have some very salty conversations with literary critics.

Read more: “We Can Be Heroes”

If storytelling has been so utterly transformed by these new technologies, why do the earliest forms of storytelling stick around? People are constantly saying, poetry is dead, novels are dead, but they aren’t dead. They don’t go away even though we keep getting new storytelling technologies. Why do you think that is?

The real deep answer is we’re exactly the same people with exactly the same brains and behaviors that we were 100,000 years ago or more when storytelling first evolved. The things that appeal to us about stories today are the things that appealed to our ancestors. That hasn’t changed. The hard-wiring is the same. And more people can read than ever before. More novels are being sold than ever before.

I’ve been talking about this a long time because I get really tired of this old post-literate world thing. Marshall McLuhan was declaring the world post-literate when only 40 percent of people could read. Give me a break. We live in a world right now where there’s been a democratization of reading, an egalitarianism of reading. People who like romance and fantasy books are writing their own romance and fantasy books and they’re self-publishing them. And some of them get the attention of traditional publishers and become very successful.

I’m not generally very welcome on panel discussions, but you get, “The kids these days, they have no attention spans.” And: “The kids these days, they’re always looking at their phones.” And I’m like, “Well, hang on a minute. Both of those things can’t be true.” Either they have no attention or they can’t stop looking at their phones, by which you mean paying a lot of attention to their phones. What’s on their phones is words, most of the time, even if you go look at some dumb TikTok video, they put words on top of things. There are captions that help it make more sense when they’re communicating with one another. They’re sending text messages. Children today are writing more words than you or I did when we were teenagers.

The other day I was talking to an educator, and they asked, “What do you think about AI? It’s writing all the essays.” My reply is, “I think you should stop assigning people essays.” Why has nobody come up with this idea? Tell the students, “I want you to do the reading, and then you and I are going to sit down for five minutes, one-on-one, and we’re going to talk about it.” That solves the whole freaking problem.

But if our brains haven’t changed since we first started writing down and consuming stories, wouldn’t it be a good thing to continue to write essays? Evidence suggests writing is such an important part of the thinking process.

Writing is just a technology of story. It’s one of the earliest technologies of story. And older people always hold the things that they did when they were kids in higher regard. I’m a writer. I write books. I love writing. I can talk for days about why writing is good and why books are good, but are they better than everything else? That’s an unchallenged assumption based on the fact that it’s old and not based on the fact that it’s better.

The standard academic essay is an example of what Paulo Freire called banking education. The teacher deposits a question; the student retrieves content, formats it per conventions, returns it for grading. The product is assessed, not the thinking that was supposed to happen in the middle. What the essay actually measures is socioeconomic class and family income. Essay content and style correlate more strongly with household income than even SAT scores. Higher-income students deploy abstract reflection, complex syntax, and so on, not because they think more clearly, but because those conventions are part of their linguistic inheritance. Lower-income students write differently, not worse, but get marked down. And here’s the kicker: Rich kids have always been able to pay tutors, writing coaches, and consultants to help them write essays. AI has simply made that service free and universal. The scandal isn’t that students aren’t writing their own essays. The scandal is that we’re only worrying about the problem now that the cheat is available to everyone.

What about long-form versus very short-form storytelling? Can a 5-second post on a social media app really sustain attention or require you to think about ideas in the way that a novel or a nonfiction book would?

You can get equally enthralled by a short story and a 10-book series. Martin Luther’s 95 Theses was this one-page document. The first viral meme broke the world’s greatest power at the time—the Roman Catholic Church—in two. It really isn’t how you say it, it’s what you say. If you’re going to write long-form, you have to do it well. If you’re going to write short-form, you have to do it well. All of that stuff seems values-neutral to me.

But also, social media content isn’t always short-form. A teenager spending three hours on social media might be watching long-form YouTube essays, reading Reddit threads, participating in BookTok, or creating content. Collapsing all of that into a single variable and drawing conclusions about format isn’t justified. The most popular YouTube creators built massive audiences on long-form content. PewDiePie—110 million subscribers, nearly 30 billion total views—averages 28 minutes per video, more than double the platform average. Penguinz0, who has 17.5 million subscribers and 12 billion views, averages 27 to 60 minutes per video depending on measurement window. The generation supposedly incapable of sustained attention built two of YouTube's largest channels on content running 30-60 minutes per video.

And long-form reading is booming. United States young adult print sales went from approximately 23 million copies in 2018 when TikTok launched to a record 35 million in 2022, a 52-percent increase. Sales in 2024 remain 31 percent above 2018 levels. The primary driver of that growth, according to Circana BookScan, was TikTok. Those 30 million annual copies average roughly 70,000 words each, approximately 2 trillion words, of long-form reading per year in a single book category, from a generation supposedly incapable of sustained attention. That’s about the same number of words per capita as any other age group. Americans aged 11-18 read about one novel a year on average. So do Americans over 19.

Read more: “Our Brains Tell Stories So We Can Live”

What about recent studies that suggest kids’ social media use is linked to lower memory, vocabulary, and reading scores?
The claim that social media is measurably harming cognition isn’t supported by the evidence. The one genuinely controlled experimental result is a 2023 study, which found TikTok degraded prospective memory. Specifically, the ability to remember to execute a planned intention—in a between-subjects design—while Twitter, YouTube, and a no-activity control did not. This is a real finding. But it measures one narrow cognitive function under artificial lab conditions, not, say, reading, vocabulary, critical thinking, or abstract reasoning. 

Assessments like reading scores don’t measure things like narrative construction, persuasive communication, editing judgment, or audience awareness, all of which content creation develops. Participation matters. TikTok follows the 90-9-1 pattern common to all interactive media. One percent create, 9 percent interact and the rest read, watch, or whatever. But on a platform with 150 million U.S. users, even 1 percent is 1.5 million American content producers. And the 9 percent who comment, stitch, and duet are doing something cognitively active.

Research from University of Oxford experimental psychologists Amy Orben and Andrew Przybylski suggests technology use explains only around 0.4 percent of variation in adolescent well-being. The concern about bedtime screens, often treated as established fact, wasn’t supported when measured properly. Cognitive psychologist Lan Nguyen and colleagues reviewed some 100,000 participants and found a moderate correlation between short-form video and poorer attentional performance, but the causal direction isn’t proven: Children with pre-existing attention difficulties may gravitate toward high-stimulation short-form content, producing the observed correlation without any platform effect.

You write that critical literacy—the ability to look at the context of a story, to ask follow-up questions, to recognize that everybody tells you something with an agenda, is the only way to protect yourself from manipulation today. Is anyone successfully teaching critical literacy?

The way I conclude the book is, “No one is coming to save us.” We ourselves have to get more humble, more experienced, recognize our own cognitive biases, recognize when we’re mad about something because we forgot to eat breakfast, and actually understand that we see the world in stories. People often think, “What he’s saying to me is, ‘I’m already a good critical thinker, but I’ve gotta help the other people.’” But no, I’m saying “I, Kevin, have to get better at it. And you, Kristen, have to get better at it.” One of my favorite cognitive biases is bias blindness: People who know there are cognitive biases, but are absolutely convinced these biases don’t apply to them.

It seems like you’re hopeful, though, that this new era of storytelling can bring about progress of some kind.

It already has. I have a nice little chart that I show when I talk about the book. Even today, about 2 to 3 percent of the silent generation will identify as gay, lesbian, bisexual, or trans. It’s about the same for the Boomer generation, and it’s a little bit more for Generation X. But for millennials, it’s about 15 percent, and for Gen Z, it’s about 25 percent. A lot of that has roots in the Internet becoming a place where people could find one another and build community and learn to come out. You see supportive groups forming that allow people to be themselves.

The trans revolution, a historic movement that we’re now living through, is in many ways a result of the Internet and digital photography allowing people to tell their stories more loudly and more clearly than they could before. And a lot of the horrible things in the world are backlash against that. We look at this horrible Epstein situation and it’s all terrible, but the fact of the matter is that in the 1950s, that just would’ve been no big deal. We see a lot of progress. Particularly right now, we can rightly and reasonably get very focused on the backlash to the progress, but they can’t reverse it all the way. 

I can absolutely guarantee you that the Supreme Court will not reverse the miscegenation laws that prevented Black and white people from getting married in the late 1960s, because Clarence Thomas is a Black man married to a white woman. There are a lot of horrible, bloody, brutal things that happen because we made progress. And some of them push us back a little way, but they never push us back all the way."]]></description>
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    <title>AI Slop and the Cultural Elite - by Anne Trubek</title>
    <dc:date>2026-03-24T20:45:51+00:00</dc:date>
    <link>https://notesfromasmallpress.substack.com/p/ai-slop-and-the-cultural-elite</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Recently, Hachette recalled a novel because it had some AI content. The novel had been self-published before Hachette picked it up, and was wildly popular, garnering thousands of positive reviews in its original form.

I was reading about this on social media, where I then found a thread of well-known writers making fun of the prose in the book. They were really going at it, dissecting and laughing at the writing. It was, well, snobby.

The writing they were pillorying as bad, and AI generated, was the same prose that thousands of people had read and enjoyed. Those sentences were the same in the self-published version of the book as in the Hachette republication of it. 5,000 reviews on Goodreads alone, the majority positive. Those readers did not think the writing was bad.

What I saw playing out seemed a clear case of the ‘cultural elite’ (well-known literary authors who make the bestseller list—can’t get more culturally elite than that) asserting that what they deemed AI slop (whether or not it was AI is immaterial here) as bad writing, and, by extension, people who enjoyed such writing having bad taste in writing.

Calling something “AI slop” is now a way to signal one’s (good) taste.

And there we have it, our old friend Pierre Bourdieu taught us this well: deeming something AI slop shows your cultural superiority.. It is how people separate, and segregate, themselves into cultural class distinctions.

I’m not taking sides here, or making any points about Hachette, or using AI for writing, the legal ramifications, or any of the many utterly fascinating aspects of what’s going on that I absolutely will be writing about more soon.

However, I am observing that a book that thousands of young women read and loved, part of a genre of books that hordes of young women are reading and loving, while everyone else cries about a reading crisis, is being branded “AI slop” and in “bad taste” by the tastemakers of the publishing industry/literary world.

It’ll be fascinating to see what happens next to the insanely popular and profitable romantasy, romance, horror, and other genes that have been selling hand over fist, in self-published and traditionally published form, keeping publishers and bookstores afloat, if this sort of self-sorting continues. And, as this piece on Cultural AI puts so beautifully [https://www.argmin.net/p/cosma-shalizi-is-aware-of-all-internet ];

[screenshot:

"The formulaic generation of discourse looks like discourse in ways we could never have imagined. But with hindsight, we shouldn't be surprised. Human culture is very formulaic!

There are long-standing formulas for oral tradition, for generating small talk, or for generating scientific papers. As Cosma put it, in the single sentence that summarizes the entire Cultural Al conference:

> Following a tradition means not having to think for oneself.

Not having to think is often a good thing!

Tradition lets us externalize certain processes so we can focus on other tasks. Formalities strengthen cultural connections. Traditions in communication help us understand each other better and come to consensus faster."]

In other words: ‘AI slop’ = wine-dark sea. "]]></description>
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    <title>The Marketing Tricks of &quot;Artificial Intelligence&quot; - YouTube</title>
    <dc:date>2026-03-24T06:56:40+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["This week, Sam talks to Emily Bender and Alex Hanna about the marketing ploys of “artificial intelligence,” why ridicule works to keep big tech’s claims in check, and what makes them hopeful for the future. They’re the authors of The AI Con: How to Fight Big Tech’s Hype and Create the Future We Want.

Dr. Alex Hanna is a writer and sociologist of technology, labor, and politics. She’s the Director of Research at the Distributed AI Research Institute (DAIR) and a Lecturer in the School of Information at the University of California Berkeley. Dr. Emily M. Bender is a Professor of Linguistics at the University of Washington where she is also the Faculty Director of the Computational Linguistics Master of Science program and affiliate faculty in the School of Computer Science and Engineering and the Information School.

They also host the The Mystery AI Hype Theater 3000 podcast which “deflates AI hype and draws attention to the real harms of the automation technologies we call ‘artificial intelligence’.” 

- The AI Con: How to Fight Big Tech’s Hype and Create the Future We Want: https://thecon.ai/

- The Mystery AI Hype Theater 3000 podcast: https://www.dair-institute.org/maiht3k/

- Flood of AI-Generated Submissions ‘Final Straw’ for Small 22-Year-Old Publisher: https://www.404media.co/bards-and-sages-closing-ai-generated-writing/

- Emily’s cartoon: https://bsky.app/profile/emilymbender.bsky.social/post/3mgmx232j2u2k

- Questioning the Normalization of Surveillance by the Center on Privacy & Technology at Georgetown:  https://medium.com/center-on-privacy-technology/questioning-the-normalization-of-surveillance-6a9c2f58c017 

- You Are Not a Parrot at NY Mag: https://nymag.com/intelligencer/article/ai-artificial-intelligence-chatbots-emily-m-bender.html

[See also:

"Ridicule as Praxis (with Emily Bender and Alex Hanna)
Why ridicule works to keep big tech’s claims in check, and what makes us hopeful for the future."
https://www.404media.co/ridicule-as-praxis-with-emily-bender-and-alex-hanna/ ]"]]></description>
<dc:subject>alexhanna emilybender ai artificialintelligence 2026 ridicule resistance chatgpt surveillance technology luddism neoluddism luddites neoluddites privacy automation computers computing computation aihype marketing dehumanization capitalism siliconvalley markzuckerberg samaltman humans criticalthinking howwethink thinking howwewrite writing fascism technofascism human humanrights dignity parismarx antihumanism tescreal transhumanism extropianism humanity humanism singularitarianism singularity machinelearning cosmism rationalism effectivealtruism longtermism latecapitalism stochasticparrots openai education analog slop aislop socialmedia instagram tiktok collectiveaction datacenters bigtech internet web online aicon power nature environment work labor organizing hope</dc:subject>
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<item rdf:about="https://thelampmagazine.com/issues/issue-33/saint-ludwig-of-cambridge-wittgenstein">
    <title>The Lamp Magazine | Saint Ludwig of Cambridge</title>
    <dc:date>2026-03-22T02:22:31+00:00</dc:date>
    <link>https://thelampmagazine.com/issues/issue-33/saint-ludwig-of-cambridge-wittgenstein</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[via:
https://www.frontporchrepublic.com/2026/03/meatpackers-barnes-noble-and-wittgenstein/

"Paul Griffiths meditates on Ludwig Wittgenstein and what we do when we think and speak: “As a thinker he has always had both acolytes and enemies. His life as it appeared to those who knew him, and subsequently to those who read him and read about him, also contributed. It was a life that intersected with the great events of the twentieth century, and it showed many of the characteristics of saintliness: radical asceticism, carelessness of the opinions of the world, single-minded focus on how to live well in response to the gifts given him, desire to communicate those gifts to others, and a mode of living for which eccentricity is too moderate a word. Wittgenstein’s life was, in short, one of surprising holiness.”"]]]></description>
<dc:subject>wittgenstein 2026 paulgriffiths thinking howwethink asceticism saints saintliness life living howwelive holiness</dc:subject>
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</item>
<item rdf:about="https://www.chronicle.com/article/is-ai-making-us-stupid-cal-newport-is-worried">
    <title>Is AI Making Us Stupid? Cal Newport Is Worried.</title>
    <dc:date>2026-03-22T02:19:08+00:00</dc:date>
    <link>https://www.chronicle.com/article/is-ai-making-us-stupid-cal-newport-is-worried</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[archived:
https://archive.is/QdPAy

via:
https://www.frontporchrepublic.com/2026/03/meatpackers-barnes-noble-and-wittgenstein/

"Evan Goldstein interviews computer scientist and productivity researcher Cal Newport about AI: “Universities need to explicitly portray themselves as citadels of concentration. The life of the mind is critical to the human experience. It is why you come to a university, just like the entire purpose of a Navy SEAL boot camp is to get ready for the physical hardships of war. Academic institutions need to demonstrate that the life of the mind is hard and worth it. We need to think about cognitive fitness the way we think about physical fitness. There should be a simple rule for being a thinker in an age of AI: Don’t let AI write anything for you. Writing is to cognitive health what steps are to physical health. Write that email from scratch. Write that memo with the bullet points from scratch. Don’t flee that strain. You need it as much as you need those 10,000 steps a day.”"]]]></description>
<dc:subject>calnewport ai artificialintelligence 2026 colleges universities academia highered highereducation education productivity howwelearn learning writing howwewrite concentration attention experience humanexperience humans human humanism thinking howwethink</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://www.youtube.com/watch?v=FRxBCd4q9Lc">
    <title>Why modern life is designed to keep you anxious — and what to do about it | The Gray Area - YouTube</title>
    <dc:date>2026-03-03T06:43:41+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=FRxBCd4q9Lc</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["We use the word “anxiety” to describe stress, dread, worry, panic, even vibes. Which just goes to show: We really don’t know what anxiety is, or where it comes from, or what we’re supposed to do with it.

Today’s guest is philosopher Samir Chopra, author of Anxiety: A Philosophical Guide. Chopra argues that anxiety is a permanent feature of being human and the price of being a free, self-conscious creature in an uncertain world. Sean and Samir talk about the difference between fear and anxiety, why modern life seems engineered to keep us on edge, and what Buddhism, existentialism, and Freud can teach us about the anxious mind.

Host: Sean Illing (@SeanIlling)
Guest: Samir Chopra, author of Anxiety: A Philosophical Guide

1:22 What is anxiety?
9:30 Are we an anxious generation?
13:05 Buddhism and anxiety
18:55 Acceptance vs. resignation
22:05 The existentialist view on anxiety
26:50 Freud and the psychoanalytic view of anxiety
30:23 How can philosophy help you with anxiety?
31:56 Practical advice for dealing with anxiety"

[Lauren Berland, affect theory, and cruel optimism not mentioned within, but I was thinking of all that as I listened, so those tags are for that.]]]></description>
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<item rdf:about="https://social.ayjay.org/2026/02/28/we-know-that-the-best.html">
    <title>We know that the best, … | Alan Jacobs</title>
    <dc:date>2026-03-01T07:18:37+00:00</dc:date>
    <link>https://social.ayjay.org/2026/02/28/we-know-that-the-best.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["We know that the best, most effective users of AI platforms are people with highly developed skills and domain knowledge that they acquired independently of any AI use. So if we want our young people, who will become adults in an AI-dominated world, to navigate that world wisely and skillfully, we need to teach and train them as though AI does not exist. Only then can they use AI rather than be ruled by it."]]></description>
<dc:subject>alanjacobs 2026 ai artificialintelligence education thinking howwethink</dc:subject>
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<item rdf:about="https://www.isaacgreene.com/2026/02/26/habitats-of-attention.html">
    <title>Habitats of Attention | Isaac Greene</title>
    <dc:date>2026-03-01T07:02:08+00:00</dc:date>
    <link>https://www.isaacgreene.com/2026/02/26/habitats-of-attention.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I have read the essay going around [https://aeon.co/essays/what-we-think-is-a-decline-in-literacy-is-a-design-problem ] about habitats of attention and multimodal information consumption. It’s compelling, and I laud the sanguine approach. I am also wary of challenging anything a librarian says - I have learned they are so often right - but I think it has two major problems: one around incentive structures and one around media ecology.

Iacono hints at why our digital environments are the way they are, but doesn’t quite come out with it: greed. The companies that have designed our most addictive apps have reaped the rewards. Massive IPOs, rising stock prices, a seemingly infinite market cap. When you can harvest the time of humanity at scale you can get wildly wealthy. They do this while knowingly creating products that are harmful and they do not care.

Who then is going to make these proposed interfaces designed for deep thought? The fact is, they already exist, but not at scale. There are any number of small companies providing low-distraction phones, quiet RSS readers, or research and information tools. There are in fact still companies that sell physical books. These are utterly different kinds of companies though, because they are selling a product.

Slow, deep thought is not a scalable business model because there isn’t a wide demand for it. The market (by which I mean, people’s) demand is for diversion, as L. M. Sacasas gets at in this essay [https://theconvivialsociety.substack.com/p/desire-dopamine-and-the-internet ] from a few years ago. The moment the steam-powered printing press lowered the cost of producing books, there was demand for penny dreadfuls. The moment we could deliver endless streams of whatever that stuff on tiktok is, there was an attentional market (billions of souls strong) demanding it for hours a day. As much as I would like to think that this is a design problem, my humanist instincts are telling me that we have a human-problem at the heart of all this.

My other issue is around issues raised by McLuhan and Postman: the medium [has an inexorable push toward certain modalities of attention to maximize profit, which given the above description of the financial incentives of screen-based attention means engagement maximization] is the message. Now that some of our biggest and most famous companies don’t sell products, how else are they supposed to operate? Surely we can’t expect them to fix themselves. It also seems highly unlikely that any government could or would seek to impose some kind of design regime. Nor would, I think, we want them to.

The most compelling idea from the essay is the construction of “attention habitats.” This is absolutely true, attention is a designed and cultivated good. It won’t just happen. Distraction is always available. But just like no one is going to clean your room or do your dishes, it seems unlikely to me that there will be a large scale effort to correct our attentional issues. Building and defending your own habitat is required. We need individuals who desire that for it to happen."

[via:
https://micro.blog/ablerism/85220202

"@isaacgreene  Thanks for those thoughts. And I’m with you — I think your last line is the heart of the matter. Older adults have to model this intentional choreography, and we have to both 1) decide how to constrain-to-liberate in our classrooms while also 2) helping students want to want that life. We have to make that life with intentional habitats irresistible and joyous, not merely acts of refusal, right?"]]]></description>
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<item rdf:about="https://harpers.org/archive/2026/03/childs-play-sam-kriss-ai-startup-roy-lee/">
    <title>Child’s Play, by Sam Kriss</title>
    <dc:date>2026-02-21T21:35:50+00:00</dc:date>
    <link>https://harpers.org/archive/2026/03/childs-play-sam-kriss-ai-startup-roy-lee/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Tech’s new generation and the end of thinking"

...

"“The company is loathed seemingly out of proportion to what its product actually is, which is a janky, glitching interface for ChatGPT and other AI models. It’s not in a particularly glamorous market: Cluely is pitched at ordinary office drones in their thirties, working ordinary bullshit email jobs. It’s there to assist you in Zoom meetings and sales calls. It involves using AI to do your job for you, but this is what pretty much everyone is doing already. The cafés of San Francisco are full of highly paid tech workers clattering away on their keyboards; if you peer at their screens to get a closer look, you’ll generally find them copying and pasting material from a ChatGPT window. A lot of the other complaints about Cluely seem similarly hypocritical. The company is fueled by cheap viral hype, rather than an actual workable product—but this is a strange thing to get upset about when you consider that, back in the era of zero interest rates, Silicon Valley investors sank $120 million into something called the Juicero, a Wi-Fi-enabled smart juicer that made fresh juice from fruit sachets that you could, it turned out, just as easily squeeze between your hands.”"]]></description>
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<item rdf:about="https://aeon.co/videos/ai-isnt-merely-bad-at-writing-it-does-not-and-cannot-write">
    <title>AI isn’t merely bad at writing. It does not and cannot write | Aeon Videos</title>
    <dc:date>2026-02-20T05:40:29+00:00</dc:date>
    <link>https://aeon.co/videos/ai-isnt-merely-bad-at-writing-it-does-not-and-cannot-write</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["‘Why did you write it?’

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

[direct link to video:

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

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

Recorded on a Macbook Pro using OBS and a little bit of editing trickery. If you look at the timestamps on the files you can probably deduce that when I say "two weeks ago" I mean about four months ago."]]]></description>
<dc:subject>ai artificialintelligence llms chatgpt writing howwewrite videoessays gertrudestein stephenking teaching howweteach edtech technology maxteeth language communication policy joshwithparenthesis modernism ernesthemingway fscottfitzgerald sinclairlewis thorntonwilder jamesjoyce ezrapound nonsense poetry poems decoding keatonpatti lingusitics meaning meaningmaking understanding titosantana autocomplete linguistics tenderbuttons connection human humanism humans openai literature humanexperience consciousness perception experience subjectivity humansubjectivity plagiarism mashups recombinance remixing milesdavis lcdsoundsystem media mediamixing kleptones dangermouse macglocky cubism lasmeninas picasso velázquez recombination variation thinking howwethink education humanunderstanding criticalthinking context confusion playfulness 2025 notice turingtest personhood senses sensoryperception feeling feelings logic algortihms victorhugo lesmisérables damienowens onelsaymore brainrot intention conversation barbaraeh</dc:subject>
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<item rdf:about="https://aeon.co/essays/what-we-think-is-a-decline-in-literacy-is-a-design-problem">
    <title>What we think is a decline in literacy is a design problem | Aeon Essays</title>
    <dc:date>2026-02-20T05:14:04+00:00</dc:date>
    <link>https://aeon.co/essays/what-we-think-is-a-decline-in-literacy-is-a-design-problem</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Your inability to focus isn’t a failing. It’s a design problem, and the answer isn’t getting rid of our screen time"]]></description>
<dc:subject>reading howweread attention screetime books novels carloiacono narrative literacy children tiktok advertising jamesmarriott society information form cognition gloriamark design notifications platforms socialmedia psychology schooling anxiety jwgoethe johannpeterfrank arthurschopenhauer thomasmore socrates memory comprehension marypreston walterong plato writing howwewrite text amyorben radio thinking howwethink morality technology change charlesdickens johnstuartmill charlesdarwin documentaries video davidrose disabilities disability instruction adaptation libraries oraltradition knowledge dialogue concentration immanuelkant kant behavior culture sensemaking darwin 2026 makingsense</dc:subject>
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<item rdf:about="https://www.acton.org/religion-liberty/volume-36-number-1/alasdair-macintyres-philosophy-practice">
    <title>Alasdair MacIntyre’s Philosophy in Practice | Acton Institute</title>
    <dc:date>2026-02-14T22:33:31+00:00</dc:date>
    <link>https://www.acton.org/religion-liberty/volume-36-number-1/alasdair-macintyres-philosophy-practice</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Friend or foe of liberalism? Conservatism? The intellectual trajectory of this influential thinker has left many fighting for his legacy—perhaps mistakenly."

[via:
https://www.frontporchrepublic.com/2026/02/poverty-progressives-and-publics/

"Philip Bunn traces some of the many ways that MacIntyre has been taken up by—and perhaps even appropriated by—those outside his discipline: “His intellectual trajectory showed a willingness to enter into conversations with rival traditions, to take their insights into account, and to, most importantly, change his mind.”"]]]></description>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:gabrielmarcel"/>
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</item>
<item rdf:about="https://www.compactmag.com/article/the-coming-ai-cataclysm/">
    <title>The Coming AI Cataclysm | Compact</title>
    <dc:date>2026-02-14T06:33:01+00:00</dc:date>
    <link>https://www.compactmag.com/article/the-coming-ai-cataclysm/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["As a friend who works in AI told me, AI heightens the contradictions. It is a boon to those with the motivation and background to cultivate knowledge but it spells total destruction for the system of universal education and credentialing. My worry is that we may run out of people with motivation and background to learn, know, and do. In the future, Gen X and millennial knowledge workers will be the human capital equivalent to pre-war steel. Just as particle detectors need steel forged before atmospheric nuclear testing gave all newly forged steel unacceptable background radiation, we will discover that even if your job mostly consists of interacting with LLMs, doing so well will require people who remember what it was like to read and interpret a document or contrast two ideas without asking an LLM to do it for you.

As AI might ask: Would you like me to expand on the theme of what happens to social stability when the relationship between social classes changes rapidly and the young find their labor superfluous to the needs of capital?"]]></description>
<dc:subject>gabrielrossman 2025 ai artificialintelligence class llms motivation learning howwelearn writing howwewrite working howwework criticalthinking labor effort education thinking howwethink turnitin plagiarism highered highereducation colleges universities academia</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:58059856242b/</dc:identifier>
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</item>
<item rdf:about="https://www.youtube.com/watch?v=U8dcFhF0Dlk">
    <title>Suno, AI Music, and the Bad Future - YouTube</title>
    <dc:date>2026-02-09T16:51:18+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=U8dcFhF0Dlk</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Sources:
https://docs.google.com/document/d/1my3jJ96cyKmHubZu5mTLgp3wzEWtXKJkqfP0kKcF6kE/edit?tab=t.0

0:00 Intro
4:06 Challenge accepted
6:55 Three Questions
24:14 Why no influences? (deskilling/narcissism)
35:50 Profiles of the Future
47:54 Good uses of Suno
59:05 Futurism/Techno-Optimism
1:16:22 New Virtues
1:22:03 Final Predictions"

[via:
https://blog.ayjay.org/faster/

"Near the beginning of this long, fascinating, and deeply depressing video [https://www.youtube.com/watch?v=U8dcFhF0Dlk ] Adam Neely says that he doesn’t think Mikey Shulman, the CEO and prime hypeman of Suno, is evil. I dunno, I think he might be evil. A person who makes and advocates for anything this destructive will likely be one of the following:

• Evil — happy to do any amount of damage to humanity as long as he gets rich;
• Sociopathic — unable to consider the consequences of his actions for others;
• Self-deceived — skilled at internally avoiding obvious questions about the validity of what he’s doing.

So being evil is not the only option here, but it’s definitely one of three.

There are so many bizarre things about this dude, but I was taken by one small thing: around the 8:40 mark of the video he says, “I know one person who is a songwriter who had a lull in creativity, and after finding Suno went from maybe making 50 songs a year to making 500 songs a year.” Now this is a ridiculous thing to say — but in an interesting way. Shulman knows so little about musical composition that he thinks that a person in a creative “lull” writes a mere fifty songs a year.

Let’s think about that. Consider Bob Dylan, whom some people think of as a prolific sngwriter. In his 65-year career he has composed roughly 700 songs. Pathetic! Even if he had experienced a lifelong “lull in creativity,” he’d have, by Shulman’s metrics, produced 3250 songs — and if he’d used Suno, why, he’d have knocked out 32,500 songs by now, with a few thousand more probably remaining to be processed by the Suno Song Extruder™.

As absurd sales pitches go, Shulman’s is solid gold.

Anyway, you should watch Adam’s human-made non-extruded video. It raises many important issues and makes many important points, especially about the relative value of patience and impatience. Shulman loves impatience, because impatient people are his primary marks. “Faster is obviously better,” he says, a comment he doesn’t seem to think applies only to music composition. Maybe he has the same view about eating, talking with friends, and sex. Faster! And then what? [https://blog.ayjay.org/and-then/ ]

But the most vital claim Adam makes, I think, is this: the arrival of AI slop machines like Suno will dramatically accelerate something that’s already well underway, the widening chasm between live music and recorded music. When musicians recorded live in studio, the gap between that and live performance was very small; now it’s vast and getting vaster. And as Adam says, people will always want to experience live music — and perhaps will value it all the more because of the contrast to an increasingly slop-dominated world of recordings. (Especially in human-scale venues where lip-syncing and pitch-correction are impossible.)

I happened to come across Adam’s video yesterday just after watching Julian Lage and his bandmates perform “Something More” [https://youtu.be/AECKSq8r2OM?si=WCJ4gW-viCdlYjAX ] — what a beautiful song, and look at that, it’s just four people in a room making that beauty happen. I only wish they were coming my way sometime soon."]]]></description>
<dc:subject>adamneely suno ai artificialintelligence art artmaking music musicmaking slow friction chatgpt howwethink thinking loneliness narcissism work labor effort isolation friendship influences copyright deskilling learning howwelearn humanism human humans tecnhooptimism movefastandmakethings futurism technology songwriting culture relationships community movefastandbreakthings efficiency impatience patience optimization dystopia craft mikeyshulman howwemake making howwewrite writing rickrubin taste skill skills rolemodels inspiration lineage influence improvisation alanjacobs evil techmooptimism siliconvalley arthurcclarke ip intellectualproperty streaming internet web online creativity sharedexperience experience disruption fun humanity chess play craftsmanship turingtest jamming sychophancy capitalism technodeterminism technologicaldeterminism tressiemcmillancottom control power marketing mohinidey education vc venturecapital artseducation musiceducation italianfuturism filippomarinetti marcandreessen nickland pr</dc:subject>
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<item rdf:about="https://aeon.co/videos/true-mastery-demands-going-beyond-the-rules-to-learn-for-yourself">
    <title>True mastery demands going beyond the rules to learn for yourself | Aeon Videos</title>
    <dc:date>2026-02-04T21:35:16+00:00</dc:date>
    <link>https://aeon.co/videos/true-mastery-demands-going-beyond-the-rules-to-learn-for-yourself</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The German philosopher Martin Heidegger believed that human knowledge, at its most foundational and meaningful, is ineffable. Moreover, it requires stepping beyond what one sees as the established rules and into the realm of the unknown. Think of a master jazz musician or an elite athlete who, after facing an unpredictable moment, would find it impossible to convey precisely how and why they did what they did to deliver a peak performance. In this excerpt from his feature-length documentary Being in the World (2010), the Italian American director Tao Ruspoli interrogates Heidegger’s ideas via conversations with philosophers, including the late Hubert Dreyfus, and practitioners such as a chef, a carpenter and a speedboater. Focusing on highly skilled individuals across a wide variety of domains, the film illustrates something universal – how venturing beyond the comfortable and the quotidian is essential to mastering our own lives.

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

[Third excerpt is here:

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

Direct link to video embedded (second excerpt): 

"Embrace risk - Heidegger’s philosophy of everyday life | Being in the World (Movie Clip)"
https://www.youtube.com/watch?v=82_JqODbSjo ]]]></description>
<dc:subject>2026 taoruspoli rules heidegger hubertdreyfus philosophy jazz music creativity predictability being time thinking waysofbeing risk human humans humanism technology flamenco 2010 film documentary experience interaction art education skills risktaking mastery</dc:subject>
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</item>
<item rdf:about="https://exo.org.uk/blah/on-bicycles-and-ai">
    <title>exo : on bicycles and ai</title>
    <dc:date>2026-01-17T04:41:03+00:00</dc:date>
    <link>https://exo.org.uk/blah/on-bicycles-and-ai</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Yes, I know, it is 2026 and no one needs another AI take but this all popped into my head on a bike ride and I must expel it.

In short, generative AI is not for me. This is not based on extensive, or really any, use, it is more about how I want to do things.

I know you can do good things with it, I have seen good things done with it, things that otherwise would likely not have happened.

I just don’t want to.

For the most part I enjoy my job. It is interesting and challenging in the right ways. Yes, there can sometimes be tedious bits to it but even those are enjoyable in a meditative way and I don’t think ridding myself of them would make me a better developer. I expect for some measures AI might make me more productive but it’s hard to say without putting in the effort to get good with the tools. What I am fairly sure of is it would not make me a happier developer. In the past I’ve managed people and it did not agree with me. I do not think that managing a machine is likely to be an improvement. On top of all this I am very much a figure things out by writing code so having a machine do this for me seems more likely to result in oversight and error.

The same goes for any other aspect that I might employ generative AI for. For me the act of making a thing is partly about noticing. If you are taking a photo it is because something has caught your attention, and in order for that to happen you have to be paying attention. Writing is the same. You have to interrogate your thoughts and in the process understand the reasoning or feelings behind them. To do this requires, for me at least, spending time with things and that is one of the things generative AI is designed to reduce.

There’s some reference to the bicycle for the mind metaphor with regard to these tools and, to me, it fundamentally misunderstands the what a bike is. Yes, it is an efficient means of getting from a to b but it is under your own power; let us ignore e-bikes here. More than that though, it is a machine for moving through the world. You cannot ride a bike without being aware of and understanding your surroundings. There is no setting a direction of travel and leaving the rest to the machine, it is a stream of decisions, some of which may become unconscious with time, but no part of the ride can happen without input. For me it’s this that makes bicycles great. You see so much from a bicycle but at a pace you can appreciate it.

I learn so much about my area from riding. I see the shops that close, or open, when the fields are dry, where the flooding happens, which towns are busy, where the paths go and when they are good to ride. I don’t want to skim over all that to get to my destination because it’s in those details that the joy is found.

I want the journey and generative AI does not."]]></description>
<dc:subject>ai artificialintelligence generativeai howwethink howwework efficiency optimization development coding programming tools thinking attention time slow bikes biking decisionmaking pace appreciation 2026 struandonald writing howwewrite genai</dc:subject>
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</item>
<item rdf:about="https://2ndbreakfast.audreywatters.com/spot-the-difference/">
    <title>Spot the Difference</title>
    <dc:date>2026-01-17T03:59:33+00:00</dc:date>
    <link>https://2ndbreakfast.audreywatters.com/spot-the-difference/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[""School hasn't changed in hundreds of years." So goes the story invoked by politicians, entrepreneurs, and journalists -- a cliche often followed with an urgent call for school administrators to buy and teachers to adopt the latest technological gadgetry, gadgetry that's poised so these storytellers insist, to "revolutionize education," to utterly transform how teaching and learning will happen.

Of course, school has changed over the last century, in ways both big and small. (This is, as many of you know, some of the Introduction to Teaching Machines, which opens by arguing that Sal Khan’s “history of education,” just one of these popular “schools haven’t changed” stories, is wrong.) There have been changes in demographics, laws, expectations, pedagogies, and science, just for starters. But I’d say that we can no longer pretend that technological changes, particularly those brought about by digitization, are somehow yet to happen in education. Computers are always marketed to schools as "the future." But they are also very much now the past.

Even “AI,” which is [barf emoji] heralded as the latest and greatest revolution humankind has ever seen, is old. “AI” has been a part of education technology now for over fifty years.

2026 marks the 100th anniversary of Sidney Pressey's landmark article that launched the whole teaching machine industry: "A simple apparatus which gives tests and scores-- and teaches." Pressey, like many early educational psychologists, had worked on early efforts to develop standardized testing -- at first a way to rank and rate soldiers in World War I and then a way to rank and rate students. Pressey and others believed that an educational machinery could automate both testing and, importantly, teaching. And while his device predated the computer by decades, the digital tools that followed have never really broken from this legacy, one bound up in eugenics, behaviorism, control. Indeed, these are the values that underpin education technology to this day.

And these ideas, these technologies have changed education. They have reshaped how we think about thinking (the pervasiveness of the mind-as-machine metaphor); they have altered pedagogical practices; they have shifted the kinds of work that students and teachers do, along with the ways in which they do them. They have shaped the expectations of what students and teachers believe they can do -- not just the “everyone should learn to code” stuff and the twisting of the purpose of education to be solely about job training and “career and future readiness,” but about how students understand their own abilities, how they see (or don’t see) their own agency, how they control (or don’t control) their own inquiry, curiosity, attention.

The algorithms tell you who you are, who you can be, what you should do; you cannot be trusted, students have been told by the machinery for decades now, to know yourself ...as anything other than a consumer, that is.

<blockquote>“Formatting as many minds as possible, shaping people’s desires, recrafting their symbolic world, blurring the distinction between reality and fiction, and, eventually, colonizing their unconscious have become key operations in the dissemination of microfascism in the interstices of the real.” – Achille Mbembe, Necropolitics</blockquote>

As one of the core ideologies of computing is individualism, education technologies have served to undermine a democratic vision of schooling -- often quite explicitly through the funding of various educational initiatives by the tech industry’s wealthy investors. Powerful forces have convinced us to invest in computers, but not in one another, not in people; and we’ve dismantled democracy with a shrug -- but hey, at least the kids have Internet.

The damage to education is even more awful, even more insidious than this: the kinds of pedagogical practices that these technologies encourage -- students working alone, “at their own pace,” for starters -- have helped to undermine our shared understanding of, our shared respect for one another. The answer, these technologies insist, is in the machine, not in one another.

The machine, so the “AI” supporters now insist, is vastly superior to the human. Why learn when you can never be as fast or as shiny as a computer? Why even try? Why even practice? Why even bother?

Epistemic nihilism is a fundamental element of this surrender to an “AI”-assisted technofascism; but perhaps we should look at how this has been building -- has been built into -- education technologies for a much much longer time."]]></description>
<dc:subject>audrewatters 2026 edtech technology schools schooling change history sidneypressey ai artificialintelligence teachingmachines howweteach teaching computers computing thinking howwethink labor work nihilism achillembembe necropolitics reality microfascism technofascism fascism</dc:subject>
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<item rdf:about="https://www.theguardian.com/wellness/2026/jan/14/new-year-polycrisis-psychology-feeling-trapped">
    <title>We are living in a time of polycrisis. If you feel trapped – you’re not alone | Well actually | The Guardian</title>
    <dc:date>2026-01-15T20:52:16+00:00</dc:date>
    <link>https://www.theguardian.com/wellness/2026/jan/14/new-year-polycrisis-psychology-feeling-trapped</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I hadn’t fully grasped how the idea of a better future sustained me – now I, like many others, find it difficult to be productive

A new year is upon us. Traditionally, we use this time to look forward, imagine and plan.

But instead, I have noticed that most of my friends have been struggling to think beyond the next few days or weeks. I, too, have been having difficulty conjuring up visions of a better future – either for myself or in general.

I posted this insight on social media in the final throes of 2025, and received many responses. A lot of respondents agreed – they felt like they were just existing, encased in a bubble of the present tense, the road ahead foggy with uncertainty. But unlike the comforting Buddhist principle of living in the present, the feeling of being trapped in the now was paralyzing us.

I mentioned this to my therapist, Dr Steve Himmelstein, a clinical psychologist based in New York City who has been practicing for nearly 50 years. He assured me I was not alone. Most of his clients, he said, have “lost the future”.

People are feeling overwhelmed and overstimulated, bombarded with bad news each day – global economic and political instability, the rising cost of living, job insecurity, severe weather events. This not only heightens anxiety but also makes it more difficult to keep going.

I hadn’t fully grasped how much the idea of a better future sustained me – how it made life more livable, hardship more bearable and creativity possible. When I could readily imagine a world that was more just and healthy, it was easier to commit to long-term projects and to invest in the next generation. But in our current political and environmental context, that vision has grown hazier – and I, like many others, have found it much more difficult to be productive and plan for the future.

When I asked Himmelstein if our current inability to think about the future is unique, he said it seems worse now than in the immediate aftermath of 9/11. He spoke to other psychologists in his peer group to gather their impressions.

“Clients are less optimistic now and they don’t talk about the future that much,” Himmelstein reported back. “The consensus is that people don’t seem to feel that good about their lives now. There’s a lot of despair. I have a few clients who don’t really have plans anymore. And when I ask my clients about what they’re looking forward to, most have no answer. They’re not looking forward to things.”

Himmelstein was one of the last students of famed psychologist Viktor Frankl, a concentration camp survivor, professor and author of Man’s Search for Meaning. Himmelstein learned from Frankl that to survive and thrive, we need to believe in a stable, brighter tomorrow. During his darkest days, Frankl was able not only to accept the reality of the suffering around him, but to refocus his attention on the larger meaning of his life. It was this “tragic optimism” that protected him from losing all faith in the future.

When I asked Himmelstein what Frankl might have thought about current events, he paused to reflect. “I think it would scare him,” he said, “like it’s scaring all of us.”

How crisis affects our ideas of the future

Human brains weren’t originally built for thinking about the future – and we’re still bad at it. If clients are struggling with this, Himmelstein asks them to daydream about their lives one or two years out in a more perfect world. “The future is their homework,” he said.

But it’s not easy. Our biology is, in a sense, working against us.

“From an evolutionary standpoint, we are not designed to be thinking about a very distant future,” said Dr Hal Hershfield, a psychologist and professor of marketing and behavioral decision-making at UCLA.

In fact, we don’t really think about our future – we remember it, said Hershfield, who studies how humans think about time and how that influences our emotions and behaviors. When we daydream or envision ourselves at a later point, we essentially create a memory. We then use these memories to construct our ideas about the future. This process is called “episodic future thinking”; it supports our decision-making, emotional regulation and ability to plan.

The type of radical uncertainty generated during times of crisis, where all the factors that might affect future events or outcomes are unknowable in advance, interferes with our ability to recall those futures. That makes it harder to predict what will happen and makes calculating accurate probabilities feel nearly impossible.

Humans have been here before, Hershfield reminded me. For example, people living through the Cuban missile crisis had no clear way of knowing if they – or the world itself – would survive.

“What feels very different in the present moment,” Hershfield said, “is that it feels like it’s coming from multiple fronts. It’s everything from political uncertainty in the US and elsewhere, health insecurity from the very fresh memory of a global pandemic, job insecurity from AI, geopolitical insecurity, to environmental insecurity.”

All these crises are happening contemporaneously, and because they interact with each other, their effects pile up. Social scientists refer to these stacked crises as a polycrisis. During a polycrisis, radical uncertainty becomes rife.

The lack of predictability creates more doubt about the future, which blocks our ability to imagine ourselves in it. In a recent study, participants were asked to write down as many future possible events for themselves as they could. Those who were reminded that the future is uncertain produced 25% fewer possible events than control subjects and took much longer on the task. They also rated their thoughts as less reliable. Just thinking about uncertainty made it more difficult for them to remember all their hopes and plans.

The prefrontal cortex – the part of the brain responsible for thinking about our future selves – is one of humankind’s last evolutionary additions, said Dr Daniel Gilbert, a professor of psychology at Harvard who studies how humans navigate the concept of time. Simply put, our species hasn’t been able to conceptualize the future for all that long.

Gilbert has spent decades studying and writing about how bad we are at predicting the future and how our future selves will react to it.

“One problem is that we don’t imagine events correctly,” Gilbert said. “The larger problem is that we don’t know who we will be when we are experiencing that event.”

We rely on the idea of a stable, continuous future self to help us understand the present and to achieve a sense of greater purpose, making it easier to plan and make decisions, said Hershfield. We lean on the idea that the future will resemble the present, at least to some degree. Then we use our predictions to shape the present – for example, brushing our teeth to avoid cavities, planning dinner while we eat breakfast.

It may be harder to plan when we feel insecure about what’s coming. In a series of recent small studies, when people were reminded that the future is radically uncertain, it lowered their self-certainty as well as their feelings that life itself is meaningful.

How other cultures have dealt with uncertainty amid crisis

Dr Daniel Knight, an anthropologist at the University of St Andrews, has been thinking about how humans understand the future for years. While doing fieldwork in Greece during the 2008-2010 debt crisis, he observed how people coped during an extended polycrisis.

“Greece had a migration crisis, an energy crisis, an economic crisis,” Knight said. “I was working with people born in the 1980s and 1990s, who were born into stories about modernity and progress and a very capitalist idea of accumulation. And almost overnight, all of that was stripped from them.”

Suddenly, the future that Greek citizens had grown up believing was inevitable was no longer possible.

Instead, Greeks looked to history for familiar scenarios and outcomes. “Almost overnight narratives switched from planning weddings and holidays, taking out loans, to talk of returning to times of hardship – particularly the 1941 great famine,” said Knight.

In response to the debt crisis, in 2010 the Greek government passed the first austerity bailout package – focused on drastic spending cuts and increased taxes. In response, people began making comparisons to life during the Axis occupation in te second world war. The comparisons helped people not only see that their current crisis could be overcome, but that a brighter future might emerge from it.

Another coping mechanism involved recentering on much shorter timeframes. “Some of them hunkered down in the now,” Knight said. They refocused on themselves, immediate family and friends, only making short-term plans. Knight noticed that more people turned to their community for help in reimagining their lives, and in the process created what Knight calls micro-utopias. Cycling clubs sprang up everywhere, and people made more effort to spend time together.

I recalled that something similar began to happen in New York City as we emerged from pandemic lockdowns. Friends and colleagues were joining community gardens or running clubs, organizing community programs and meetups, and volunteering.

Knight is working on a book on Europe from 1644 to 1660, a time of great strife: the Great Plague, an economic crisis, the burning of Constantinople and London, fears of a new ice age, and a religious crisis in England. The end result of this turmoil was, as Knight said, “a more democratic form of governance and decentralized power, a spreading out of economic risk, and improved sanitation”.

Importantly, Europeans learned to listen to their experts, and funneled more resources into their new universities to support science and the humanities. In sum, the polycrisis of the 1600s gave birth to the Enlightenment.

It’s another reminder that we’re not so special and the times we’re in are not so unprecedented. “Our problems may be different now,” Knight said, “but there is still hope. We have a chance to choose which future we want. And depending on which version we choose, that transforms our actions today. We can make choices and collectively work towards that future.”

How to get the future back

It may be hard to envision distant, positive outcomes amid a crisis, but that doesn’t mean they don’t exist. “We’d be foolish to stop planning,” said Hershfield. “We can still think about the values that are important to us and plan around them.” So if you know you want to support your child’s college education, for instance, you can still try to build up to that – as much as is possible during tough economic times.

But it’s also important to be more flexible about those plans and have compassion for ourselves. Copious uncertainty from multiple directions can cause us to regret past choices, cautioned Hershfield. It’s not unusual for people to think about what they should have been doing 10, 20 or even 30 years ago to better prepare for this timeline. “That feeling can be paralyzing,” he said, “and it can make us just bury our heads in the sand.”

When something isn’t working or an unexpected event knocks plans off course, it’s OK to shift gears. And if you’re feeling overwhelmed and anxious about what might happen, Hershfield suggests that it’s better to refocus on events that will most likely happen. This makes it easier to remember the future self we envisioned and plan accordingly.

As a new year begins, it’s good to remember that we are more resilient than we think.

“People are not the fragile flowers that a century of psychologists have made us out to be,” Gilbert said. “People who suffer real tragedy and trauma typically recover more quickly than they expect to and often return to their original level of happiness, or something close to it. That’s the good news – we are a hardy species, even though we don’t know this about ourselves.”"]]></description>
<dc:subject>future psychology theresamacphail progress 2026 polycrisis stevehimmelstein overstimulation news economics instability politics creativity hardship thinking howwethink meaning meaningmaking viktorfrankl crisis halherschfield emotions behavior imagination geopolitics environment climate climatechange globalwarming socialscience predictability danielgilbert danielknight greece 2010 community timeframe time greatplague compassion</dc:subject>
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<item rdf:about="https://www.robinsloan.com/lab/manic-technology/">
    <title>Manic technology</title>
    <dc:date>2026-01-14T21:18:32+00:00</dc:date>
    <link>https://www.robinsloan.com/lab/manic-technology/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The opening section of this post from Dean W. Ball ticks off a list of projects he’s accomplished in the past month using LLM coding companions. The volume is intended to be striking, and it is, but/and by the fourth or fifth bullet (of thirteen) it’s also … A LOT.

I have several friends who seem to have entered the same space. Of their AI coding companions, each has said some version of: “It never gets tired of talking to me!” You can see the ways in which this is great—refreshing—and you can also see the ways in which it might cause problems.

I’m starting to think language models are a fundamentally manic technology, in part because they operate exclusively through logorrhea, the “yeah, yeah, YEAH!” of the all-nighter.

If my assessment is true, it’s good news for the business of AI: capitalism loves mania; it loves caffeine, all the amphetamines; it loves urgent possibility; it loves solving the problem of “too much X” with “even more Y”. I don’t intend that in any particularly snarky way; just a plain historical observation.

Mania is another word for “bubble”, of course, just as we use “depression” for economic as well as psychological contraction. I’m partial to the overarching theory of psychological mania and depression as a change in the brain’s eagerness to conduct signals: the manic brain lights up too easily, while the depressed brain is too reluctant. That’s basically how economists see (inflationary) manias and (deflationary) depressions, too: disruption of, or divergence from, a real economy’s “ideal” output.

The “best” setting for a brain (and/or an economy) isn’t necessarily straight down the middle. A dip into the realm of mania can be useful, sometimes revelatory. I don’t know if many creative projects would ever get started if our brains didn’t sometimes relax the standards by which they light up.

Yet for a human mind and a human heart, one really good project is more nourishing than ten cruddy ones; that was true a hundred years ago, and it’s true today. The AI coding companions will never ever say: “Hey … whatever happened to that other thing you were working on?”

I suppose you still need friends for that, people who know you, who know when you’re talking too fast, and the gleam in your eye has taken on a hard edge."]]></description>
<dc:subject>robinsloan ai artificialintelligence coding manic 2026 depression bubbles howwethink thinking creativity llms deanball chatbots</dc:subject>
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<item rdf:about="https://judsongreene.micro.blog/2026/01/12/writerly-humility.html">
    <title>Writerly Humility | Judson Greene</title>
    <dc:date>2026-01-13T16:20:37+00:00</dc:date>
    <link>https://judsongreene.micro.blog/2026/01/12/writerly-humility.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I’m coming off of four years where I spent most of my time researching. In scholarship (at least in biblical studies), there is super high level original work and there’s really poor quality stuff. I’m fine with both of those. The former is to be studied and the latter ignored. But there’s a third category of stuff that’s just ok. Some new points, lots of rehearsing old hat, interaction with some primary sources but more as they’re mediated by other scholars. That’s the stuff I can’t stand. It cannot be studied with great benefit nor can it be conveniently ignored if it relates to what one is researching. I feel like that’s most of where my PhD reading went, and it left me with an impression: few books that should exist don’t; most books that do exist shouldn’t.

The writer must earn her book’s existence through mastery of the material, argument, and expression. My working assumption is that authors should labor for hours over what will take their readers minutes to obsorb.

I had frequently taken a similar posture to the interweb, where the information glut is even more pronounced. It bothered me when I saw people who would write books and then change their minds a few years later or blog posts that they’d recant after a few weeks.

But now I’m not so sure. I think for me, I’ve had notions in my head that too readily separates written and spoken words. I’m a great fan of learning by conversing. One of my main tools here is to tell someone my working theory of something and hear their thoughts and critique. I typically would rather learn through a conversation than a lecture or a book. I committed early on when I started my PhD to just sound stupid so greater minds could enlighten me on what I didn’t know (with great success).

Scholarly publications are also a conversation, perhaps the great conversation. It’s a slow and varied one, but if my PhD thesis gets published and then reviewed and then (perhaps, though unlikely) I write “A Brief Rejoinder to Amherst”—well, it’s a conversation. My beef, going back to the beginning, is the conversation partners are often not working from the level of rigor that I think they should. But hopefully, if the system works, folks won’t just learn from my book, but I might be forced to rethink some things in my book from their responses. All the same, I think the medium of the book (in nonfiction) approaches the reader as the one who will “learn from” the author. Conversely, the medium of conversation is more “learning with” the conversants.

I think I used to think of social media as “learning with” platforms (though I’ve always had a content producing ilk since I started blogging at age 10). This old social media was half-baked thoughts put out there for half-baked responses. But somewhere along the line that went away as these platforms—which were never great—were overcome by “thought leaders” and their “takes.” The position is articulated and sent into the void. The intended responses are either “This.” or an angry emoji. Little or no conversation here.

But now I’m trying to blog, micro.blog specifically. And am trying to write stuff that’s not great or finished or the sort of stuff someone might learn from. It’s just what I’m thinking. And hopefully it’ll be a means of learning with others.

It also hurts something in me. There’s that something that really really wants to only put words out into the void that I will think are right, well-argued, well-articulated, full of grace and charm, that I will think are oh-so right until the day (or night) I die. That can be a good thing, but not always. I’m trying to convince my perfectionist five-year-old all the time, “It’s ok to make mistakes.” And that’s something I’m still learning. I’ve now come to respect some folks I’ve followed who change their minds weeks after they publish essays arguing for something, because that seems to me to be a profoundly humble stance. One that’s not so precious about what we write. One that puts something out there and is now ready for out there to send something thoughtful back. One that can both change minds and be changed by them.

So, a mini-festo for how I hope to micro.blog:

1. don’t overthink stuff, just stream-of-consciousness everything
2. edit as little as possible (just leave “I think I used to think of” in there—no one cares)
3. remember, it’s just pixels—they’re all going to go away someday anyway
4. posts are conversation starters, not the last word and testament on X subject
5. let that proud perfectionism die"

[via:
https://micro.blog/ablerism/81960481

"@JudsonGreene I relate to this whole post — the gift/curse of recognizing the strongest craft in others’ work, the wish to discipline one’s own, a late realization that most thinkers are at their most exciting when their ideas are changing. It took publishing my book to set that change in motion!"]]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=Km2bn0HvUwg">
    <title>Everything Was Already AI - YouTube</title>
    <dc:date>2026-01-09T19:34:30+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=Km2bn0HvUwg</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Feedback welcome, hope you enjoy this video which was a lot of fun to make (albeit late)

References (in rough order of appearance)

How to Make Realistic Predictions About AI, Tantham
https://curveshift.net/p/how-to-make-realistic-predictions

Silicon Valley Insider EXPOSES Cult-Like AI Companies | Aaron Bastani Meets Karen Hao 
https://www.youtube.com/watch?v=8enXRDlWguU

‘Large AI models are cultural and social technologies’, Farrell et al.
https://www.science.org/doi/10.1126/science.adt9819

Artificial Intelligences, Herbert Simon

Debunking Economics, Keen 
https://en.wikipedia.org/wiki/Debunking_Economics

Scientists Just Discovered Why All Pop Music Sounds Exactly the Same
https://www.mic.com/articles/107896/scientists-finally-prove-why-pop-music-all-sounds-the-same

The Dorito Effect, Shatzker
https://www.simonandschuster.com/books/The-Dorito-Effect/Mark-Schatzker/9781476724232

How Corporations Hijacked Anti-AI Backlash 
https://www.youtube.com/watch?v=lRq0pESKJgg

The Stock Market is a Conventional Wisdom Processor: Why Trump’s Tariffs Crashed the Stock Market While the Trump Musk Payments Crisis Hasn’t (Yet), Tankus
https://www.crisesnotes.com/content/files/2025/04/The-Stock-Market-is-a-Conventional-Wisdom-Processor-Why-Trump-s-Tariffs-Crashed-the-Stock-Market-While-the-Trump-Musk-Payments-Crisis-Hasn-t--Yet-.pdf

Elon Musk’s Billionaire Games - Between the Scenes | The Daily Show 
https://www.youtube.com/watch?v=Gqlbn2nPO-A

The Job Market Is Hell: Young people are using ChatGPT to write their applications; HR is using AI to read them; no one is getting hired. By Annie Lowrey
https://www.theatlantic.com/ideas/archive/2025/09/job-market-hell/684133/

What's Wrong with Capitalism (Part 1) | ContraPoints 
https://www.youtube.com/watch?v=gJW4-cOZt8A

Disney is Perfectly Happy With Their Catastrophic Downfall
https://www.youtube.com/watch?v=GW2Zr8Q6Xqw  

Mr. Plinkett's What Happened To Star Wars?
https://www.youtube.com/watch?v=0xeMak4RqJA

AI Slop Is Destroying The Internet
https://www.youtube.com/watch?v=_zfN9wnPvU0

Artificial Intelligence and the Digital Economy - with Dr Stuart Mills
https://www.youtube.com/watch?v=9E6p3J9dko8

An Existing, Ecologically-Successful Genus Of Collectively Intelligent Artificial Creatures, Kuipers
https://arxiv.org/abs/1204.4116
https://web.eecs.umich.edu/~kuipers/papers/Kuipers-ci-12.pdf

AI Integration Is the New Moat, Tim O’Reilly
https://www.oreilly.com/radar/integration-is-the-new-moat/

Dirty Little Marketing Secrets That Always Work - Rory Sutherland (4K)
https://www.youtube.com/watch?v=qvpw4_O25eU

The Time for Cybernetics Has Come - with Daniel Davies
https://www.youtube.com/watch?v=y3HpdNGvJDc

notes on the industrialisation of decision making, Davies
https://backofmind.substack.com/p/notes-on-the-industrialisation-of

the only message the channel can carry is a scream, Davies
https://backofmind.substack.com/p/the-only-message-the-channel-can

The AI Circular Economy, Blakeley
https://graceblakeley.substack.com/p/the-ai-circular-economy

The Case Against Generative AI, Zitron
https://www.wheresyoured.at/the-case-against-generative-ai/

The Map is Eating the Territory: The Political Economy of AI, Farrell
https://www.programmablemutter.com/p/the-political-economy-of-ai

the ending of every 7 hour video essay
https://www.youtube.com/watch?v=d8reiauyQCM 

Further reading

AI: What Could Go Wrong? with Geoffrey Hinton - The Weekly Show with Jon Stewart | Podcast on Spotify
https://open.spotify.com/episode/4pWuwQq8M8Gzf9F9U0AYZW

Transformers, the tech behind LLMs | Deep Learning Chapter 5 
https://www.youtube.com/watch?v=wjZofJX0v4M

You're Being Lied To About Private Equity | Truth Complex 
https://www.youtube.com/watch?v=6pzLhWCxH_g 

AI As a Normal Technology, Arvind Narayanan & Sayash Kapoor
https://knightcolumbia.org/content/ai-as-normal-technology "]]></description>
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<item rdf:about="https://www.harpercollins.com/products/sand-talk-tyson-yunkaporta?variant=32280908103714">
    <title>Sand Talk: How Indigenous Thinking Can Save the World, by Tyson Yunkaporta – HarperCollins</title>
    <dc:date>2026-01-07T17:58:25+00:00</dc:date>
    <link>https://www.harpercollins.com/products/sand-talk-tyson-yunkaporta?variant=32280908103714</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A paradigm-shifting book in the vein of Sapiens that brings a crucial Indigenous perspective to historical and cultural issues of history, education, money, power, and sustainability—and offers a new template for living.

As an indigenous person, Tyson Yunkaporta looks at global systems from a unique perspective, one tied to the natural and spiritual world. In considering how contemporary life diverges from the pattern of creation, he raises important questions. How does this affect us? How can we do things differently?

In this thoughtful, culturally rich, mind-expanding book, he provides answers. Yunkaporta’s writing process begins with images. Honoring indigenous traditions, he makes carvings of what he wants to say, channeling his thoughts through symbols and diagrams rather than words. He yarns with people, looking for ways to connect images and stories with place and relationship to create a coherent world view, and he uses sand talk, the Aboriginal custom of drawing images on the ground to convey knowledge. 

In Sand Talk, he provides a new model for our everyday lives. Rich in ideas and inspiration, it explains how lines and symbols and shapes can help us make sense of the world. It’s about how we learn and how we remember. It’s about talking to everyone and listening carefully. It’s about finding different ways to look at things.

Most of all it’s about a very special way of thinking, of learning to see from a native perspective, one that is spiritually and physically tied to the earth around us, and how it can save our world.

Sand Talk include 22 black-and-white illustrations that add depth to the text."]]></description>
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<item rdf:about="https://www.openculture.com/2026/01/discover-ichi-go-ichi-e-the-japanese-art-of-savoring-every-moment.html">
    <title>Discover Ichi-go Ichi-e, the Japanese Art of Savoring Every Moment | Open Culture</title>
    <dc:date>2026-01-06T05:09:53+00:00</dc:date>
    <link>https://www.openculture.com/2026/01/discover-ichi-go-ichi-e-the-japanese-art-of-savoring-every-moment.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["[embed:

"The Japanese secret to being calmer and happier | BBC Global"
https://www.youtube.com/watch?v=x0G5mbbNdBM

"Ichigo Ichie has been translated as "for this time only", "one time, one meeting" and "once in a lifetime".
 
This 16th-Century concept originated in tea ceremonies and martial arts and is still engrained in Japanese life today.
 
In the beautifully preserved village of Magone, along the ancient Nakasendo trail between Tokyo and Kyoto, Nina Otsubo Cataldo leads us through the essential steps of this everyday discipline."]

Each cul­ture has its own say­ings about the unique­ness and tran­sience of the present moment. In recent years, the Eng­lish-speak­ers have often found them­selves remind­ed, through the expres­sion “YOLO,” that they only live once. (The ques­tion of whether that should real­ly be “YLOO,” or “You Live Only Once,” we put aside for the time being.) In Japan, unsur­pris­ing­ly, one some­times hears a much more ven­er­a­ble equiv­a­lent: “ichi-go ichi‑e,” which some read­ers acquaint­ed with the Japan­ese lan­guage should be assured has noth­ing to do with straw­ber­ries, ichi­go. Rather, the say­ing’s under­ly­ing Chi­nese char­ac­ters (一期一会) can be trans­lat­ed as “one time, one meet­ing.”

The Bud­dhis­ti­cal­ly inflect­ed “ichi-go ichi‑e” is just one in the vast library of yoji­juku­go, high­ly con­densed apho­ris­tic expres­sions writ­ten with just four char­ac­ters. (Oth­er coun­tries with Chi­nese-influ­enced lan­guages have their ver­sions, includ­ing sajaseon­geo in Korea and chéngyǔ in Chi­na itself.) It descends, as the sto­ry goes, from a slight­ly longer say­ing favored by the six­teenth-cen­tu­ry tea mas­ter Sen no Rikyū, “ichi-go ni ichi-do” (一期に一度).

One must pay respects to the host of a tea cer­e­mo­ny because the meet­ing would only ever occur once — which, of course, it would, even if the cer­e­mo­ny was a reg­u­lar­ly sched­uled event. For we nev­er, to bor­row an ancient Greek take on this whole sub­ject, step into the same riv­er twice; no two events, sep­a­rat­ed in time, can ever tru­ly be iden­ti­cal.

[embed:
"Ichigo Ichie: The Japanese Art of Appreciating Every Moment "
https://www.youtube.com/watch?v=pn4nMvgH710

"The Japanese Zen Buddhists were aware of life’s fleeting nature; every moment is unique and can never be re-experienced. The Zen tradition gave birth to the term Ichigo Ichie, which could be roughly translated to “once in a lifetime” or “this time only.”"]

One implication, as noted in the explanatory videos above from the BBC and Einzelgänger, is that we should savor whatever moment we happen to find ourselves in, however imperfect, because we won’t get a second chance to do so. And if it offers little or nothing to enjoy, we can find solace in the fact that its particular displeasure, too, can never revisit us. With the past gone and the future never guaranteed, the present moment, in any case, is the only time that actually exists for us, so we’d better make ourselves comfortable within it. Though these ideas have perhaps found their most elegant and memorable expression in Japan, they’re hardly considered exclusive cultural property there. The Japanese title of Forrest Gump, after all, was Foresuto Ganpu: Ichi-go Ichi‑e."

]]></description>
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    <dc:date>2026-01-02T23:15:04+00:00</dc:date>
    <link>https://www.joanwestenberg.com/the-case-for-blogging-in-the-ruins/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[via:
https://www.manton.org/2026/01/02/quotes-and-notes-on-the.html ]]]></description>
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    <title>Colleges Are Preparing to Self-Lobotomize - The Atlantic</title>
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    <link>https://www.theatlantic.com/ideas/2025/11/colleges-ai-education-students/685039/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The skills that students will need in an age of automation are precisely those that are eroded by inserting AI into the educational process."

...

"The most responsible way for colleges to prepare students for the future is to teach AI skills only after building a solid foundation of basic cognitive ability and advanced disciplinary knowledge. The first two to three years of university education should encourage students to develop their minds by wrestling with complex texts, learning how to distill and organize their insights in lucid writing, and absorbing the key ideas and methods of their chosen discipline. These are exactly the skills that will be needed in the new workforce. Only by patiently learning to master a discipline do we gain the confidence and capacity to tackle new fields. Classroom discussions, coupled with long hours of closely studying difficult material, will help students acquire that magic key to the world of AI: asking a good question.

After having acquired this foundation, in students’ final year or two, AI tools can be integrated into a sequence of courses leading to senior capstone projects. Then students can benefit from AI’s capacity to streamline and enhance the research process. By this point, students will (hopefully) possess the foundational skills required to use—rather than be used by—automated tools. Even if students continue to enter college underprepared and overreliant on tech that has impeded their cognitive development, universities have a responsibility to prepare them for an uncertain future. And although our higher-education institutions are not suited to predicting how a new technology will evolve, we do have centuries of experience in endowing young minds with the deep knowledge and flexible intelligence needed to thrive in a world of unceasing technological change."]]></description>
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<item rdf:about="https://www.doc.cc/articles/we-must-forget">
    <title>DOC • To grow, we must forget… but now AI remembers everything</title>
    <dc:date>2025-12-05T07:08:07+00:00</dc:date>
    <link>https://www.doc.cc/articles/we-must-forget</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["AI’s infinite memory could endanger how we think, grow, and imagine. And we can do something about it."]]></description>
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<item rdf:about="https://aeon.co/essays/why-you-need-your-whole-body-from-head-to-toes-to-think">
    <title>Why you need your whole body – from head to toes – to think | Aeon Essays</title>
    <dc:date>2025-12-01T01:07:59+00:00</dc:date>
    <link>https://aeon.co/essays/why-you-need-your-whole-body-from-head-to-toes-to-think</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Contemplating the world requires a body, and a body requires an immune system: the rungs of life create the stuff of thought"]]></description>
<dc:subject>bodies annaciaunica 2025 thinking howwethink augusterodin rodin sensory senses human humans humanism experience self-regulation life living franciscovarela organisms gilmor ingridcardenas dante divinecomedy philosophy neuroscience cognition intelligence</dc:subject>
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<item rdf:about="https://www.elizabethspiers.com/requiem-for-early-blogging/">
    <title>Requiem for Early Blogging</title>
    <dc:date>2025-11-26T01:37:37+00:00</dc:date>
    <link>https://www.elizabethspiers.com/requiem-for-early-blogging/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[also here:
https://talkingpointsmemo.com/tpm-25/what-made-blogging-different ]

"Whether I like it or not, the first line of my obituary will probably be that I was the founding editor of Gawker.com, the flagship site of Gawker Media, a sprawling blog network that was put out of business by Peter Thiel and Hulk Hogan in 2016. Nick Denton and I started Gawker in 2002 and I left in late 2003 to go to New York Magazine, so I missed some of Gawker’s greatest hits and biggest misses, but the early ‘00s were what I now think of as the heyday of blogging. (Talking Points Memo was started in 2000.) 

Since then, popular blogs have been commercialized; added comment sections and video; migrated to social media platforms; and been subsumed by large media companies. The growth of social media in particular has wiped out a particular kind of blogging that I sometimes miss: a text-based dialogue between bloggers that required more thought and care than dashing off 180 or 240 characters and calling it a day. In order to participate in the dialogue, you had to invest some effort in what media professionals now call “building an audience” and you couldn’t do that simply by shitposting or responding in facile ways to real arguments. 

This was largely a function of technical limitations. Commenting technology was just being developed and most blogs didn’t have it yet. While it was simple to spin up a blog with no technical knowledge — a breakthrough in itself that happened almost overnight — adding bells and whistles that allowed for easy cross-posting was difficult. Social media was basically nonexistent and what few social networks did exist (Six Degrees, or my former employer TheSquare.com) were not really used for posting news or having discussions. You couldn’t use paid advertising to direct people to your site unless you knew how to use digital ad systems which were also expensive and inaccessible to consumers in the days before Google AdSense and programmatic ads more generally. 

So if you wanted people to read your blog, you had to make it compelling enough that they would visit it, directly, because they wanted to. And if they wanted to respond to you, they had to do it on their own blog, and link back. The effect of this was that there were few equivalents of the worst aspects of social media that broke through. If someone wanted to troll you, they’d have to do it on their own site and hope you took the bait because otherwise no one would see it. 

I think of this now as the difference between living in a house you built that requires some effort to visit and going into a town square where there are not particularly rigorous laws about whether or not someone can punch you in the face. Before social media, if someone wanted to engage with you, they had to come to your house and be civil before you’d give them the time of day or let them in. And if they wanted you to engage with them, they’d have to make their own house compelling enough that you’d want to visit. 

Social media is more like the town square, but without the norms and laws of an actual town square. Anonymity, in particular, allows bad actors to do malicious things with few consequences outside of account suspension, which can generally be worked around by simply spinning up a new account. There is little downside to being suspended, especially for determined trolls who are not trying to engage in any kind of healthy dialogue, but only to harass and create havoc. 

(I say all of this as someone who grew up in a very rural place and loves the big city. This is not a knock on real-life town squares, which are generally governed by more than a vague terms-of-service agreement with boilerplate legalese that’s impenetrable and largely unenforceable.)

Early blogging was slower, less beholden to the hourly news cycle, and people were more inclined to talk about personal enthusiasms as well as what was going on in the world because blogs were considered an individual enterprise, not necessarily akin to a regular publication. One of my early blogs was mostly about economics, a Ukrainian punk band called Gogol Bordello, politics, and a bar on Canal street that turned into an Eastern European disco every night around midnight. 

I did not expect Gawker to be as popular as it was, and had been working as an equity analyst when we started it. It quickly became a full-time job, and my personal theory about why it succeeded in the beginning is that it covered New York City media, and media people like to read about themselves. Eventually, they liked it enough that they wanted to write about it. We got a lot of early press coverage when Gawker had fewer than 20,000 users a month, which at the time seemed like an astronomical number of readers, but in the age of social media, SEO, syndication, and site referrals, would be considered an epic failure. 

And those people were what product people would refer to as power users. They were invested as regular readers: they sent me emails and tips, thoughtful feedback, and sometimes very, very detailed critiques, lengthy and baroque. 

As a writer who often works out what I think in the writing, this felt very stimulating even when I was writing about frivolous things — what Anna Wintour did in the Condé Nast elevator, why everyone in Williamsburg was wearing John Deere mesh caps, and what junior investment bankers were paying for bottle service at Marquee. But it was more valuable to me in the sense that it allowed me to read and engage with other people who were attacking more serious issues. (This is around the time I first met Josh Marshall.) 

I grew up in a very right-wing, conservative family in rural Alabama. My dad was a local lineman and my mom was a janitor at my school, and we were Southern Baptist. Before I went to college (to be indoctrinated by liberals, as my family puts it) I don’t think I knew a single liberal or progressive, or at least not one my age. I was also in an information bubble — the internet technically existed but no one I knew had access to it in the mid ‘90s — and my only source of information outside of my tiny K-12 school, a former segregation academy, was the public library, which the right is now trying to censor for the exact reason that it presents a threat to actual (right-wing) indoctrination. 

I was the first person in my family to go to college and by the time I left, I was sliiightly more liberal than I had been going in — not because anyone indoctrinated me but because I had more exposure to information, people who were not like me, and viewpoints I had not considered before. At 22, I would have probably identified as a socially liberal libertarian. (Now I think that’s a contradiction in terms, but 22 year old me figured if you were pro-choice and pro-drug legalization, that was enough, and it was still a big departure from the white Evangelical Christian dogma I was taught as a child.) I have a wide range of interests and am, I think, a reasonably curious person, so I often sought out conversations online with people I disagreed with and read them to better understand where they were coming from and to figure out what I thought. Some of the people who changed my thinking over time were early bloggers — both because there were new people I read whose views I began to agree with and also because there were people I started out reading whose views I began to reject, and some of which I eventually found abhorrent. 

Research tells us that most people remain fairly ideologically aligned with their parents over time, and a full realignment is rare. When it does happen, it’s usually over a matter of decades. Mine happened much faster. I went from being a college Republican to a registered Democrat in less than five years, and my worldview felt like it had expanded tremendously. This is not because I change my mind easily or quickly but because my worldview was constantly challenged. I don’t attribute this solely to the internet — living in a city that isn’t culturally monolithic was a big factor too — but I am the kind of person who works out ideas through words, digital or otherwise. The sort of considered back and forth I remember from the thoughtful members of the early blogosphere is something that is harder to find now. It’s often drowned out by the firehose of social media, or simply harder to pay attention to because our brains are so addled from constant digital stimulation. 

There are bright spots, though. I fear we’re in a newsletter bubble (how many subscriptions can one person pay for?) but the kind of longer, considered personal writing that I miss can be found in this form if you’re willing to look for it. And if you’re writing a newsletter yourself, it’s harder for someone with the handle @horseshit1962 to bury your argument under last year’s brainrot memes the way they can so easily on platforms like X or Facebook. 

Some of the best blogs have evolved and expanded. Independent media is more important than ever, and Donald Trump’s recent attempts to censor mainstream outlets, comedians he doesn’t like, and “leftist” professors underscore the fact that speech is critical. The lesson for me, from the early blogosphere, is that quality of speech matters, too. There’s a part of me that hopes that the most toxic social media platforms will quietly implode because they’re not conducive to it, but that is wishcasting; as long as there are capitalist incentives behind them, they probably won’t. I still look for people with early blogger energy, though — people willing to make an effort to understand the world and engage in a way that isn’t a performance, or trolling, or outright grifting. Enough of them, collectively, can be agents of change. 

Trump may be able to intimidate Bob Iger, but it’s actually a lot harder to intimidate a million different outlets, each run by a single determined person."]]></description>
<dc:subject>elizabethspiers blogs blogging 2025 history howwewrite writing performance trolling grifting learning howwelearn thinking howwethink internet web online ideology speed takes hottakes politics donadtrump bobiger media hype</dc:subject>
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<item rdf:about="https://pablohelguera.substack.com/p/the-lexiconic">
    <title>The Lexiconic - Beautiful Eccentrics</title>
    <dc:date>2025-11-14T05:57:58+00:00</dc:date>
    <link>https://pablohelguera.substack.com/p/the-lexiconic</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["(An introduction to an imaginary theory book)

For several years I have entertained the peculiar hobby of designing covers and writing introductions to books that I will never write. Each preface is a small act of wishful thinking—a threshold to a volume that will remain forever unwritten. The task suits me: it allows the pleasure of invention without the tyranny of completion. This text, then, belongs to that lineage of imagined prologues. It introduces not a finished theory but the promise of one, an unwritten book that might be called The Lexiconic, devoted to the porous border between words and images, where art and writing exchange their roles and lose their names.

If this essay functions as an introduction, it is because every introduction points toward an absence—a body of thought that is yet to come or perhaps never will. The Lexiconic remains, for now, an unwritten book, but also a provocation: an invitation to read art as language and to see language as art. What follows, in whatever form it may take, should not seek to resolve that tension but to dwell within it—to inhabit the space between the page and the picture, between what can be said and what insists on being seen.

Contemporary visual artists are often discipline intruders. We drift into territories that once seemed securely belonging to others—anthropology, activism, history, therapy, wellness—claiming them as raw material for our practice. I have sometimes felt ambivalent about these touristic forays, especially when they involve education. As I argued years ago in an essay titled Pretend Play, practices must be actual, not merely symbolic; and actual practice requires knowledge, skill, and the humility of apprenticeship. Yet I have rarely turned that same critical lens on my own incursions. Over the years I have never quite confronted, nor even attempted to define, my relationship to writing as an artistic practice.

It is a relationship as complex as it is essential—one that could easily be accused of the same dilettantism I often criticize in others. I am not a novelist, nor a poet, nor even a proper essayist. So what, then, is my position as a writer who operates through art, or as an artist who writes? This is the question I want to explore here, under the sign of what I call the Lexiconic.

The relationship between text and image has always been contentious. One is almost always made to serve the other: the image as illustration, the text as caption. The two have been kept in a hierarchy that privileges either the eye or the word, but rarely both. Early twentieth-century avant-gardes recognized and exploited this friction. The Surrealists blurred language and vision to destabilize meaning itself, turning captions into riddles and metaphors into traps. The Constructivists deployed words as weapons, instruments for social transformation rather than vehicles of description. Later, Minimalist and Conceptual artists reduced language to its barest material state, treating it as object, as matter, as art in itself. And the practitioners of institutional critique—figures such as Hans Haacke, Martha Rosler, or Barbara Kruger—weaponized text once again, this time to expose the ideological machinery behind the image and its circulation. Throughout, the struggle between word and image remained unresolved, a productive antagonism that continues to shape how we read art and how art reads us.

It is important to note that conceptual artists who incorporated text into their work rarely considered themselves writers or authors. In fact, many actively recoiled at the idea that their work could be construed as poetry or literature. Lawrence Weiner was explicit about this distinction when he said, “I’m not a poet. Poets use language to describe a state of mind. I use language to describe a relationship in the world.” From the 1970s onward, Weiner articulated a position in which words were not expressive vehicles but construction materials—elements to be arranged, displaced, or installed in space. This view proved profoundly influential for later generations of artists who wished to employ language without being subsumed by the interpretive frameworks of literary theory or criticism. For them, text was neither illustration nor metaphor, but an extension of the visual field—another means of composition and inquiry within the visual arts. By severing language from its traditional literary obligations, Weiner and his contemporaries made it possible to approach writing as sculpture, drawing, architecture, or site—thus opening the way for a practice in which the act of writing could be, paradoxically, visual.

A question that has long troubled me is how we determine the legitimacy of cross-disciplinary claims in art. I have often argued that when artists declare their work to be educational, it is fair—indeed necessary—to evaluate it through the parameters of education. If one claims to teach, then one should be accountable to the standards and responsibilities of teaching: rigor, continuity, care, and the production of actual learning. Art that merely illustrates or parodies pedagogy cannot be excused from those criteria if it also insists on calling itself education.

Yet when it comes to artists who use language, I find myself in a more uncertain position. Why am I comfortable invoking pedagogical criteria to assess art-as-education, but reluctant to use literary criticism to assess art-as-writing? Part of the reason, I suspect, lies in the kind of claim the work makes. Conceptual artists who employ words as material seldom claim authorship in the literary sense; they do not promise the reader a text, but rather propose a structure or situation in which language operates visually, spatially, or conceptually. Their accountability is to art, not literature. The same logic that obliges the “educational artist” to answer to pedagogy frees the “lexiconic artist” from answering to literary theory—unless, of course, they themselves claim to be authors.

When Miguel de Unamuno was criticized for his unconventional approach to the novel, he refused to defend himself within the inherited parameters of literary form. Instead, he coined a new word—nivolas—to describe what he was doing. The gesture was less about creating a new genre than about reclaiming the authority to name one’s own practice. I recognize something of that impulse in my own past attempts to define a “playformance,” a term I once used to avoid committing to either play or performance art. I wanted to acknowledge that what I was doing existed somewhere in between, in the untranslatable zone where form resists taxonomy. But such coinages are never entirely successful. They can be useful clarifications, yet they also risk being evasions—a way of sidestepping rather than confronting the interpretive frameworks that will, inevitably, be applied to the work. In the end, the world will read a piece through the vocabularies it already possesses.

Still, there is value in naming the territory, even provisionally. The Lexiconic, as I understand it, is not a genre but a field of operation: a way of locating artistic practices that use language neither as literature nor as pure visual form, but as an autonomous medium of thought and construction. To invoke the Lexiconic is not to escape judgment but to clarify the grounds upon which judgment can take place—to propose a lexicon for those works that dwell between reading and seeing, between naming and making.

I hope this book may serve as a guide for readers who, like myself, have often wandered through the uncertain borderlands between disciplines. I am reminded of an intellectual figure who loomed large in the Mexican cultural milieu of my childhood: Ramón Xirau. A Catalan philosopher exiled to Mexico during the Spanish Civil War, Xirau authored Introducción a la historia de la filosofía, one of the most enduring Spanish-language introductions to philosophy. His peers affectionately described him as “a poet among philosophers and a philosopher among poets.” My brother used to joke that the phrase was a double-edged compliment, implying that Xirau was never fully accepted as neither philosopher nor poet. Yet I have come to see that liminal space as a site of possibility rather than deficiency. Like Unamuno’s nivolas, it invites us to embrace ambiguity and heterodoxy—not as compromises, but as methods. In that spirit, I welcome the vibrant, unsettled practice of the Lexiconic."]]></description>
<dc:subject>pablohelguera 2025 howwewrite writing form theory invention completion unwritten unfinished incomplete openended imagery art thinking howwethink pretend play dilettentism dilettantes lexiconic surrealists barbarakruger martharosler hanshaake lawrenceweiner interdisciplinary crossdisciplinary multidisciplinary education learning howwelearn pedagogy migueldeunamuno performance performanceart evasion lexicon reading howweread seeing naming making taxonomy practice ramónxirau philosophy literature playformance nivolas rigor continuity care legitimacy poetry minimalism antagonism artwriting arteducation activism apprenticeship bookcovers cv incompleteness</dc:subject>
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<item rdf:about="https://drfrancisyoung.substack.com/p/oracles-from-the-pleroma-of-data">
    <title>Oracles from the Pleroma of Data - by Francis Young</title>
    <dc:date>2025-11-06T04:40:05+00:00</dc:date>
    <link>https://drfrancisyoung.substack.com/p/oracles-from-the-pleroma-of-data</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Here we come to the fundamental epistemological shift in whose midst we find ourselves. It is a shift away from the idea of knowledge as justified true belief, discovered by hard work and careful investigation, verified by its correspondence to evidence, and towards an idea of knowledge as the product of the pleroma [fullness] of data, mediated by artificial intelligence. In other words, AI is a greater intelligence than us, and what it generates is the truth. The implications of this shift are profound, of course. It would mean a world where 107 lost books of Livy generated by AI are the lost books of Livy. It would mean a world where AI cannot ‘hallucinate’, because AI is itself the arbiter of truth; if AI seems to have erred, it must be us who are wrong, we who are misremembering the past or what we learnt in the pre-AI era. It would also mean a world without private thoughts, for if someone wants to know what a person thinks about something, they can ask a chatbot. What AI thinks you think is what you think."

[via:
https://social.ayjay.org/2025/11/05/francis-young-here-we-come.html ]]]></description>
<dc:subject>francisyoung ai artificialintelligence intelligence effort truth 2025 thinking howwethink chatbots knowledge briancopenhaver machinelearning llms experience simulation</dc:subject>
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<item rdf:about="https://www.robinsloan.com/lab/agent-model/">
    <title>Eyeballs, not assistants</title>
    <dc:date>2025-11-03T21:49:01+00:00</dc:date>
    <link>https://www.robinsloan.com/lab/agent-model/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["“Make the com­puter more like things of which we are unaware: eyeballs, hands” … !

That’s from a 1992 presentation by Mark Weiser, the framer and prog­nos­ti­cator of “ubiquitous computing”, via Jackie Luo [https://x.com/jackiehluo/status/1971317951774224858 ].

Honestly, look at page 5 of that PDF. It sees the world more clearly and accu­rately than every pitch for every AI agent put together.

I am so so sooo ice cold on the agent stuff. More on this another time, probably."

[refers to:
https://cgi.csc.liv.ac.uk/~coopes/comp319/2016/papers/UbiquitousComputingAndInterfaceAgents-Weiser.pdf ]

[Jackie Luo tweet from above:
https://x.com/jackiehluo/status/1971317951774224858

"i've been thinking a lot lately about "ai as assistant" vs. what i've been calling "ai as environment"—ai woven invisibly into every interface instead of personified into its own entity

then today i stumbled on this 1992 doc by mark weiser (xerox parc) on ubiquitous computing"]]]></description>
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<item rdf:about="https://thebaffler.com/salvos/we-used-to-read-things-in-this-country-mccormack">
    <title>We Used to Read Things in This Country | Noah McCormack</title>
    <dc:date>2025-10-31T22:14:02+00:00</dc:date>
    <link>https://thebaffler.com/salvos/we-used-to-read-things-in-this-country-mccormack</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The history of literacy is the history of class"]]></description>
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<item rdf:about="https://mail.cyberneticforests.com/untitled-2/">
    <title>Colors and Numbers</title>
    <dc:date>2025-10-27T20:39:50+00:00</dc:date>
    <link>https://mail.cyberneticforests.com/untitled-2/</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>eryksalvaggio 2025 synesthesia ai artificialintelligence leifweatherby alexgalloway openai llms chatgpt language words numbers howwethink thinking math mathematics</dc:subject>
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<item rdf:about="https://www.robinsloan.com/lab/ungrounded/">
    <title>Ungrounded thought</title>
    <dc:date>2025-10-27T07:01:07+00:00</dc:date>
    <link>https://www.robinsloan.com/lab/ungrounded/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The overloading of common terminology is well underway: new language models have “thinking” modes, “reasoning” capabilities! What this means, in practice, is that they’ve learned to produce a special kind of text, the conversion of the linguistic if-then into a dynamo that spins and spins and, often, magically — yes, it is magical — produces useful results.

But here is one distinction among many: this process can only compound — the models can only “think” by spooling out more text — while human thinking often does the opposite: retreats into silence, because it doesn’t have words yet to say what it wants to say.

Human thinking often washes the dishes, then goes for a walk.

If you redefine “thinking” to mean “arriving at a solution through an iterative linguistic loop” … yes, that’s what these models do. But that definition is pretty thin. We talk about humans thinking harder, which is not the same as thinking longer. I think most people know from experience that thinking longer generally just makes you anxious. But that’s what the models do, and not only longer, but in parallel, all those step-by-step monologues spilling out simultaneously, somewhere in the dark of a data center. “Quantity has a quality all its own,” said Stalin, maybe … 

Well, okay — what does it mean for a human to think harder? Reasonable people will disagree (and in interesting ways) but, for my part, I think it means prospecting new analogies; sending your inquiry out away from the gravitational attractors of protocol and cliché; turning the workpiece around to inspect it from new angles; and especially bringing more senses into the mix. You’ll note these are challenging or impossible for systems that operate only on/with/inside language.

A couple of years ago, when I wondered if language models are in hell, I expressed my hope for the richness of multimodal training. So far, this hasn’t panned out. Rather than images pulling text into a richer, more embodied realm, the marriage seems to have gone the opposite direction, making images thin. The models chop them into sequences of tokens — big pictures become spindly threads, a bit sad — and feed them in along with everything else.

We are going to lose this battle over terminology — we have already lost it — but/and it’s useful to put a marker in the ground; a gravestone, you might call it; for words that once meant something.

Other useful words, still untarnished, include: imagination, ingenuity, insight. Clarity, most of all. Clarity is what Einstein was seeking when he sat and thought hard about the relative motion of magnets and conductors. He wanted to push through language, beyond it, beyond even the formalism of physics — because there wasn’t physics yet for the things he wanted to understand.

Think harder!"]]></description>
<dc:subject>ai artificialintelligence language howwethink thinking writing llms 2025 robinsloan terminology reasoning silence linguistics quality clarity</dc:subject>
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<item rdf:about="https://www.koozarch.com/essays/xigagueta-a-vessel-for-contemporary-art-writing-and-thinking">
    <title>Xigagueta: A Vessel for Contemporary Art, Writing and Thinking – KoozArch</title>
    <dc:date>2025-10-26T19:13:13+00:00</dc:date>
    <link>https://www.koozarch.com/essays/xigagueta-a-vessel-for-contemporary-art-writing-and-thinking</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["An alternative subtitle for this piece is Diidxa’ rului’ ca neza — translated from the author’s mother tongue, this means ‘the word that shows the way’."]]></description>
<dc:subject>art writing thinking languagae translation 2025 xigagueta howwethink howwewrite embodiment memory imagination creation reflection anthropology life righttolife humanrights evaposas nieuweinstituut nations nationswithoutastate statelessness state states 2018 research bodies objects territory binnizá diidxazá dormancy oaxaca tehuantepec mexico libraries chiapas miguelcovarrubias diegorivera indigeneity indigenous race mestizo society discrimination ikoots chinanteco zoque chontal ayuuk collectives ombeayiüts hegemony poetry narrative sublevation dellalvarado diegomatus anapalacios oraltradition language languages uniónhidalgo sierramadresur lagunasuperior chicapa esteroguié espiritusanto victorfuentes galeríagubidxa globalization local small textiles textilejustice belonging identity land crime extraction extractivism silence loneliness technology emancipation transgression isthmusoftehuentepec wisdom meaning meaningmaking zá fernandomagariño binnigula'sa guendaabiani' gabriellópezchi</dc:subject>
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<item rdf:about="https://notetoself.studio/post/measured-ai/">
    <title>Measured AI | Note to Self</title>
    <dc:date>2025-10-22T18:36:35+00:00</dc:date>
    <link>https://notetoself.studio/post/measured-ai/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The extreme hype surrounding generative AI and technologies like LLMs has been exhausting over the last few years. Coupled with fear-based marketing against a backdrop of rolling layoffs—“if you’re not embracing AI you’ll be left behind”—it’s downright toxic. You can’t toss a rock on LinkedIn without hitting some thinkfluencer sharing the AI prompts and products that will solve all your problems, or celebrating the latest unicorn someone vibe-coded last week.

It’s creepy to tell people they’ll lose their jobs if they don’t use AI. It’s weird to assume AI critics hate progress and are resisting some inevitable future. Luckily, most of my private conversations about AI with industry friends are neither weird nor creepy. Anil said it best: the majority of people who work with and in technology hold a moderate view of AI, as any other normal technology with valid use cases and real problems that need to be fixed.

That’s where I land. Generative AI and LLMs shouldn’t be as over-hyped as they are, forced on users, trained on content without creators’ consent, or used for high-stakes tasks where hallucinations and poor design can put people’s lives and work in danger. Generative AI output both feels magical and futuristic and gives people in photos three hands with seven fingers. It’s remarkable and so very bad at the same time.

I like to think of myself as measured about AI. As I’ve tried and been amazed and amused by various AI products, and read all the takes and formed my own opinions, I’ve kept my personal usage selective and defensive. Tech people don’t talk about measured AI enough (probably because they want to keep their job).

So what does it look like to be neither an extreme AI cheerleader or a total doomsayer in practice? Your mileage may vary, but here’s what measured AI looks like for me. I expect my concerns and opinions will change over time, and maybe I’ll revisit this post in the future as my thinking evolves. To keep me honest, here’s where I am right now."

...

"AI hallucinations have cost me time and effort on low-stakes research many times. That’s why I don’t rely on LLM output for high-stakes tasks. For example, if Google Maps directions were LLM-powered, I expect it would hallucinate a road that led directly into an ocean.

I’m old enough to remember when students citing Wikipedia pages as factual sources in their college papers was controversial because anyone can edit Wikipedia. I think about AI chatbot output the same way: fine first-blush overview, but click on those citations, and fact-check everything."]]></description>
<dc:subject>ginatrappani ai artificialintelligence 2025 llms generativeai thinking howwethink claude cofing writing howwewrite creativecommons anthropic companionship chatgpt openai andrejkarpathy wikipedia factchecking chatbots genai</dc:subject>
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<item rdf:about="https://2ndbreakfast.audreywatters.com/banking-on-it/">
    <title>Banking on It</title>
    <dc:date>2025-10-11T03:49:02+00:00</dc:date>
    <link>https://2ndbreakfast.audreywatters.com/banking-on-it/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The news is bad. I mean that in both senses: "bad news" and "news, bad."

There's been much discussion this week of Trump's "university compact," his attempt to bribe the administrations at nine universities by promising them access to funding in exchange for agreeing to support Trump's political agenda. "The compact would require colleges to freeze tuition for five years, cap the enrollment of international students and commit to strict definitions of gender. Among other steps, universities would also be required to change their governance structures to prohibit anything that would 'punish, belittle and even spark violence against conservative ideas'," according to The New York Times. 

Political scientist Henry Farrell argues that this is a demonstration of weakness, not strength. As he wrote in a NYT op-ed, "The struggle over regime change is about whether the aspiring authoritarians can subdue civil society. Their strategy is to play divide and conquer, rewarding friends and brutally punishing opponents. They win when society cracks, creating a self-enforcing set of expectations, in which everyone shuts up and complies because everyone expects everyone else to shut up and comply, too." 

But as Timothy Burke observes, there are a fair number of people in positions of power – university leadership, corporate leadership, media leadership – who seem quite happy to comply, not so much as a full-throated embrace of fascism, as a smug sense of retribution: "They’re not seeing Trumpism for what it is nor what it is set to become, but instead as a kind of brief, evanescent opportunity for settling scores and putting themselves back in charge as they were meant to be." This moment provides them an opportunity to pushback on "DEI," most obviously, but all sort of changing norms around race, gender, religion, health, language, labor, behavior, bodies. – changes about which these people are so incredibly uncomfortable, so incredibly aggrieved.

I've written repeatedly about the role that venture capitalism plays in (mis)shaping education: through the funding of particular startups, through the manufacturing of particular narratives about school, for example. But it would be a mistake to reduce this to the efforts of the Marc Andreessens of the world. As we see in this new "university compact," the pressures here are coming from a different billionaire from a different financial sub-sector: namely Marc Rowan, the head of the private equity firm Apollo Global Management. (Apollo's education portfolio includes the University of Phoenix and McGraw-Hill.) While Rowan's efforts here are overtly ideological – he's mad about pro-Palestinian activism on college campuses, The NYT suggests – he is quite literally in the business of another ongoing shift in education (also ideological, I'd say): that is, its financialization. Here, the key outcome of school is profit for investors, with less and less and less of any semblance of academic mission – certainly no room for curiosity or play. Students, research, the very brick-and-mortar itself – these are all reduced to capital, to data, to transactions, and – investors hope – to value that can be extracted and monetized and sold off to the highest bidder.

Ideas – ideas that challenge the status quo of capitalism, sure, but really, any sort of new or critical thinking at all – are a threat. Trump provides an opportunity – and I can almost almost write this with a straight face – to put an end to ideas.

As does "AI."

"AI" promises the end of ideas, the end of thinking, the end of professors and intellectuals (good riddance), the end of work (or at least, the end of organized labor) – and a future of endless wealth.

(I am reminded here of a quote by David Graeber, that "if working-class Bush voters tend to resent intellectuals more than they do the rich, then, the most likely reason is because they can imagine scenarios in which they might become rich, but cannot imagine one in which they, or any of their children, cold ever become members of the intelligentsia.")"]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=aByWLQ7h2n0">
    <title>The REAL Reason Trump and Big Tech Want AI in Our Schools - YouTube</title>
    <dc:date>2025-10-11T01:51:29+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=aByWLQ7h2n0</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Big Tech is profiting at the expense of our kids.

Silicon Valley has sold the idea of tech in classrooms for years, because they get access to lifelong customers and valuable data.

But while corporations like Google make billions, student test scores are falling."]]></description>
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<item rdf:about="https://hojberg.xyz/the-programmer-identity-crisis/">
    <title>The Programmer Identity Crisis ❈ Simon Højberg ❈ Principal Frontend Engineer</title>
    <dc:date>2025-10-09T15:23:01+00:00</dc:date>
    <link>https://hojberg.xyz/the-programmer-identity-crisis/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["On AI, Creativity, and Craft"

[via:
https://www.robinsloan.com/lab/distance-of-leverage/ ]]]></description>
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