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  </channel><item rdf:about="https://matthewbattles.substack.com/p/a-prayer-for-limits">
    <title>A Prayer for Limits - by Matthew Battles</title>
    <dc:date>2026-07-03T07:04:10+00:00</dc:date>
    <link>https://matthewbattles.substack.com/p/a-prayer-for-limits</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I’ve found myself stretched and challenged by Pope Leo’s encyclical, Magnifica humanitas [https://www.vatican.va/content/leo-xiv/en/encyclicals/documents/20260515-magnifica-humanitas.html ], which has helped to reset the public conversation about the perils of AI (perils that exist in the present, coarsening and riving us at every touchpoint). And beyond the horse-race punditry of so much of the media response, I’ve been grateful for nourishing commentary both appreciative and critical. Some thoughtful critics have pointed out how the encyclical blunts its effect in taking up some of the more shopworn tropes of tech criticism—in particular, the pale nostrum that tech is somehow “neutral.” For all the idolatrous evangelism of Silicon Valley, millions of users are turning to the bot not as oracle but as assistant—as a “tool,” anodyne and frictionless, with which to offload much of their mundane decision-making. Writing at the Hedgehog Review [https://hedgehogreview.com/web-features/thr/posts/should-the-lion-lie-down-with-the-electric-lamb ], Antón Barba-Kay incisively describes the serpentine infiltration of the technocratic paradigm with its framework of “habitual incentives that, once internalized, become practically imperative.”

In the same spirit, Mike Sacasas describes how the technocratic framework of utility, which poses problems of alignment and impact as mere matters of habit and skill, misses the extent to which technology is not a tool but an environment [https://theconvivialsociety.substack.com/p/your-ai-is-not-a-tool ]. Following Marshall McLuhan’s observation that tech works to “alter sense ratios or patterns of perception steadily and without any resistance,” Sacasas suggests that we might best understand AI as “a denial of service attack on the human psyche.” I find this framing resonant—and to be sure, there’s much in the encyclical that unpicks this pattern as well.

I want to say that Magnifica Humanitas does its most important work not where it seeks to apprehend technology, but where it reminds us of all that we bring to our encounter with it—and all that we risk losing to it. Again and again the encyclical steps back from a speculative and theoretical encounter with technology and its perils to express, enumerate, and celebrate the richness of being human. This homiletic thread struck me especially while listening to Matthew Sitman and Sam Adler-Bell’s recent, glorious conversation with Jack Hanson on their podcast, Know Your Enemy [https://dissentmagazine.org/online_articles/know-your-enemy-pope-leo-xiv-magnifica-humanitas/ ]. I was moved by their recital of paragraphs 119 and 120 of the encyclical, where Leo voices the beauty and grace of our limits—the very limits of knowledge and the body which technocracy seeks to abolish. I will quote from them here:

<blockquote>Our relationship with life seems to be in crisis today. Everything that appears as a “limit” — incapacity, illness, old age, suffering, vulnerability — tends to be seen primarily as a defect to be corrected, rather than as a reality through which our humanity matures and opens itself to relationship. And yet we must remember that humanity flourishes not despite limitations, but often through them….

    It is precisely within our limitations that the following find a place: compassion, as well as a sincere concern for the needs of others; a generosity that can emerge even in the midst of darkness and failure; spiritual experience and the worship of God…. Mysteriously, it is precisely in such moments that we can discover a new wisdom, tangibly experience the closeness of others and encounter the presence of the Lord.</blockquote>

I found myself wanting not merely to assent to these words, but to pray with them. It was a curious and inexorable feeling. I have not made a practice of composing and sharing prayers; but a spiritual confidante whose fellowship I trust has encouraged me to share this one. And so here is a prayer for our limits, offered not for intercession or supplication but in adoration:

It is through your love, O Lord, that we learn to love our limits, 
which give force to our compassion
and shape to the fear we feel for others in their need; 
which nurture our generosity even as we fall and fail; 
which frame and enfold our measures of adoration. 
Confronted as we shall be by rejection, 
grieving as we must at the loss of all we hold dear, 
quaking as we do in the face of our failures, 
may we gather our wits, sense your nearness, 
and come to rest in the embrace of our entanglement.

We suffer from these limits and we learn from them. 
Without them, we would cease yearning even for love. 
To love, to learn, and to desire is to wound and be wounded. 
What a gift it is to be drawn into your woundedness, 
into this adventure of failure and freedom, disappointment and dream. 
In you, we affirm the tragedy and splendor and glorious mystery 
of being your body together; with you, we choose the human."]]></description>
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    <title>The Richest Country Is Pretty Mid Now - YouTube</title>
    <dc:date>2026-06-28T22:50:35+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=4FZy1lBNykA</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[""Leveragism" is a term I made up, and it describes what the American economy is increasingly heading towards. As you will see, this is really bad news. 

0:00 - About Capitalism
3:53 - Political Leverage
6:01 - The Gold Trap
8:00 - The Rug Pull
11:34 - The Bond Trap
15:23 - Classical Leverage
19:00 - Debts R' Us
20:32 - AI Circlejerk
22:45 - My Awesome Trip To Israel 
29:09 - Authoritarian Leverage
35:01 - Siphoning Your 401K
39:02 - Time and the Smokescreen of Numbers"]]></description>
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<item rdf:about="https://podcasts.apple.com/us/podcast/pope-leo-xivs-magnifica-humanitas-w-jack-hanson/id1462703434?i=1000773716438">
    <title>Pope Leo XIV's 'Magnifica humanitas' (with Jack Hanson) - Know Your Enemy - Apple Podcasts</title>
    <dc:date>2026-06-26T08:30:11+00:00</dc:date>
    <link>https://podcasts.apple.com/us/podcast/pope-leo-xivs-magnifica-humanitas-w-jack-hanson/id1462703434?i=1000773716438</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[also here:
https://dissentmagazine.org/online_articles/know-your-enemy-pope-leo-xiv-magnifica-humanitas/ ]

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

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

Sources:

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

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

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

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

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

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

Donna Haraway, “A Cyborg Manifesto,” (1985)
https://warwick.ac.uk/fac/arts/english/currentstudents/undergraduates/modules/fictionnownarrativemediaandtheoryinthe21stcentury/manifestly_haraway_----_a_cyborg_manifesto_science_technology_and_socialist-feminism_in_the_....pdf "]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=C8rLRIhDS-Y">
    <title>How the AI age forgets to ask: &quot;What for?&quot; | Benjamín Labatut + Jasmine Sun - YouTube</title>
    <dc:date>2026-06-06T04:39:34+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=C8rLRIhDS-Y</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Novelist Benjamín Labatut joins writer Jasmine Sun for a haunting, funny, and deeply human conversation about AI, superintelligence, and what our abstractions leave out. Drawing on his acclaimed novel The Maniac, Labatut explores the lives behind foundational ideas in computing and AI—from McCulloch and Pitts to John von Neumann and Lee Sedol—and asks what happens when our digital creations collide with continuous, embodied human life.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Benjamín Labatut What did you get out of it?

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

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

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

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

Jasmine Sun They’re building those AIs too.

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

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

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

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

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

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

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

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

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

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

Benjamín Labatut Thank you so much. Sorry for bumming everybody out."]]]></description>
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    <title>Opinion | How to Be Old - The New York Times</title>
    <dc:date>2026-05-28T05:21:16+00:00</dc:date>
    <link>https://www.nytimes.com/2026/05/25/opinion/aging-advice.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["By Roger Rosenblatt

Mr. Rosenblatt is the author of “More Rules for Aging,” from which this essay was adapted."

...

"This is a list of rules for the elderly, the aim of which is to keep us elderly elderly, and not to see us go one step further. Staying alive in one’s later years is an art generally requiring the avoidance of wrong moves. The key word to a lot of one’s behavior is “don’t.” If more old people simply did not do certain things, especially on impulse, the world would be a safer place. Duller but safer.

I should add that if you fail to follow these rules, I’m not saying that you are doing anything morally wrong. Only that you will suffer.

1. Run when you hear “We must do this again.”

This is often said at the end of some pointless social event in which you participated reluctantly. Inevitably someone will say cheerily, “We must do this again.” Nonsense. They don’t mean it. You don’t mean it. Nobody means it.

2. Marry above your station.

Usually you can’t help it. But you’ve probably found that out already.

3. Don’t forget to bestow confidence.

It’s the best thing you can give someone you love. Saying “You can do it” to a loved one in a situation in which that person has self-doubt — taking an exam, making a speech, writing a poem — means more than any sweet profession of affection. It means that you love that person so wholeheartedly that you wish him or her the inner satisfaction of self-realization. The pride of achieving themselves. What more can you say that so expresses your love?

4. Observe the moth.

In her essay “The Death of the Moth,” Virginia Woolf notices a moth in its death throes, batting about a small windowpane. The author watches the animal’s plight with pity and admiration — awe, really. Its struggles are beautiful. She imagines the moth saying death was too strong, even for it.

Observe the moth in its monumental fight for life, and do likewise. We gain life’s powers by knowing that eventually they will be taken away. There is beauty in this struggle. Murmurations of starlings occur only in the evening.

5. Don’t share despair.

Not even with your friends. Not that they won’t sympathize. It’s just too much to ask of someone dear to you to bear your burdens.

6. Don’t compromise, especially a little.

Unless you’re a professional negotiator, don’t compromise. Give in a little, you might as well give up the ship. During the McCarthy era, students were required to submit loyalty oaths to maintain their scholarships. At a meeting of the Harvard faculty, a professor who had escaped Mussolini’s Italy challenged the dean on this matter. The dean responded that signing and sending in the oaths was merely pro forma and had no more meaning than licking the stamps on the letters. The Italian professor stood and said something like, “Mr. Dean, I’m from fascist Italy, and in fascist Italy you learn one thing. First you lick the stamps. Then you lick something else.”

7. Screw it up royally.

You’ve spent a long life telling yourself that mistakes are to be avoided, but that isn’t necessarily so. Playing jazz piano, whenever you make a mistake, which is inevitable, you make another mistake deliberately to make something right out of something wrong. Then you do it again. Theoretically, you could play an entire tune of mistakes, and it would sound just fine.

You may think it would be better not to make the mistake in the first place. But a creative mistake may be truer to life, as you’ve no doubt discovered. You took a job you didn’t want, soon to discover it’s the ideal job for you. You were born to do that job. When you think of it, life is an assembly of creative mistakes. Even when you don’t think of it.

8. Don’t question everything you don’t understand.

The older you get, the more wonderful the world appears. Wonderful meaning full of wonders. The sudden appearance of something beautiful in the midst of heartbreak, for instance.

You are at a low point, and you think you’re going to stay there, there’s no relief, when out of the blue, something by Mahler or Beethoven comes into your air, and all at once the sorrow dissipates. You don’t question or analyze the moment. You’re simply grateful for it.

Where heartbreak is, beauty intrudes. Wondrously.

9. Grab the chicken leg.

So there we were, in our 20s, Ginny and I and a bunch of friends, having a picnic by the Charles River in Cambridge, when I picked up a chicken leg with the intention of eating it and held it aloft. A little boy walked by and took it from my hand and kept walking. My friends and I laughed — the boy was so casual. Ginny said, “He must think that life is a chicken leg, waiting to be snatched.” In fact it is, even when you’re no longer a spring chicken.

10. Look only at the rim.

When I was playing intramural basketball in college, I was 5-foot-11, a mite in the land of giants, and my all-around game was so-so at best. Yet most of the time I managed to score in the double digits by paying no attention to the defense. I simply pretended it wasn’t there. I looked only at the rim of the basket. And sure enough, most of the time the defense didn’t touch me.

Other games in life offer similar opportunities, at any age. Disregard the impediments to your well-being — a noisy neighbor, a treacherous colleague — and concentrate instead on where you are headed. You’ll be pleasantly surprised how easily you get there. Nothing but net.

11. Do not seek immortality.

It won’t come to you anyway, certainly not through your works and achievements. But the good feeling you have for others, and they for you, that goes on forever. I’m fond of quoting the poet Philip Larkin: “What will survive of us is love.” That should do it."]]></description>
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<item rdf:about="https://www.frontporchrepublic.com/2026/05/is-there-room-for-enmity-in-the-a-i-classroom/">
    <title>Is There Room for Enmity in the A.I. Classroom? - Front Porch Republic</title>
    <dc:date>2026-05-22T08:21:03+00:00</dc:date>
    <link>https://www.frontporchrepublic.com/2026/05/is-there-room-for-enmity-in-the-a-i-classroom/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["By heightening emotion, hatred deepens the personhood of both teachers and students."

...

"Over the past year, the deployment of Large Language Models (LLMs) in high school and college classrooms has called into question the uniquely human elements of teaching. What can a flesh-and-blood instructor offer that a well-tuned machine cannot?

One naturally thinks of affirmation and love, of the teacher as a moral exemplar and a trusted advisor, which are roles that disembodied algorithms can at best counterfeit.

Less obvious is the student’s need for hatred.

Theorists have long recognized that opposition drives identity-formation. As Walter Ong puts it, an individual’s sense of self comes from the knowledge “that something else is not me and is (in some measure) set against me.” We often associate eye-rolling, scorn, spite, and defiance with middle-schoolers, but the same reactions remain important (if more subtly expressed) through all levels of education. Schooling is a protracted struggle, and students learn their lessons in part from feelings of revulsion and revolt.

Alarmed by the sycophancy that LLMs employ and the intellectual laziness that they allow, critics have begun to use similar language, exhorting students to “normalize struggle,” seek out “friction” or “disagreement,” and “grapple with A.I.” Professor Marc Watkins advises his students to

<blockquote>choose courses that will challenge you, even unsettle you. Don’t accept being coddled. When you choose to engage in debates, please have the intellectual curiosity to explore the topic in depth, have the intellectual honesty to recognize the merits of arguments of the opposing side, admit to the weaknesses in your own viewpoint, and have the intellectual humility to admit when you don’t know and wish to learn more.</blockquote>

Sound advice, but woefully incomplete in the current context.

LLMs are already capable of exploring topics and weighing arguments with students, not to mention structuring personal goals and offering encouragement. (“Let’s dive in!”) Thus, Watkins’s vision of “struggle,” construed as a matter of personal choice and individual self-improvement, is easily reconciled with the quantification and benchmarks of artificial intelligence.

Loathing (like love) operates quite differently, creating meaning through human relationships, in which willfulness, idiosyncrasy, and feelings preclude quantification or smooth standardization. By heightening emotion, hatred deepens the personhood of both teachers and students.

Of course, feelings of hatred spring from many sources and encompass many shades of meaning. Some students nurse petty grudges to avoid responsibility for their own wrongdoing. Others perceive condescension from their teachers and repay it in kind. Some rankle at teachers with strong personalities and worldviews. Others feel the stirring of metaphysical revolt, objecting to the very existence of injustice, suffering, and constraint in the classroom or the world at large.

Uniting all these types of hatred are their mimetic effects on the student. Strong feelings bind the individual to the object of disdain, whose attributes he internalizes and mirrors (if only in negation). Thus, every type of hatred is educational insofar as it holds the student’s attention and shapes his character.

The trouble is that not all these lessons are equally educational or necessarily salutary. To set oneself against another can spur achievement (as in athletic rivalries) but, if one is not careful, it can also lead to what the philosopher Friedrich Nietzsche calls ressentiment: an unworthy type of envy, insecurity, and conformity that debases the individual as it tears others down. That is why Nietzsche urges students to choose their enemies carefully, noting that “the most spiritual human beings” will test themselves only against life’s “most formidable weapons.”

One need not agree with every aspect of Nietzsche’s philosophy to grant the point. We all need someone to pitch our deepest aspirations against, someone we can both respect and pointedly reject as we chart our own course. It is in this sense that “the man of knowledge must be able not only to love his enemies but also to hate his friends,” Nietzsche writes. “One repays a teacher badly if one remains only a pupil.”

To help students strive toward selfhood, the teacher must embody authority—not only communicating information but personifying standards of wisdom, taste, and morals—and must do so knowing that pupils will chafe not only at the lessons but at the teacher herself. Yet, she cannot simply play the foil, pull punches, or abdicate responsibility for the struggle. To become the bearer of student hatred—to stand as an obstacle for the next generation to overcome—is a tragic aspect of teaching, but there is nothing to do but to press on in sincerity and faith.

Unfortunately, both the rhetoric and reality of teachers’ authority have been in decline for a long time. By bifurcating knowledge and value, LLMs now threaten to dissolve this authority entirely. The teacher can no longer be the master of content or technique, while the algorithm cannot embody truth, culture, or human excellence. LLMs already provide students with detailed (sometimes problematic) feedback, but as Abeba Birhane points out, “There is nothing at stake for a generative AI model. It cannot feel a sense of loss, embarrassment, accomplishment or care towards a student, as human teachers do.” An algorithm cannot feel the pangs of doubt or resolve, and for the same reason it cannot elicit existential scorn or hatred. Students know that a machine’s praise or censure rings hollow. They cannot define themselves in opposition to an LLM, and why should they want to?

In Being and Time (1927), Martin Heidegger argues that the modern individual (Dasein) “stands in subjection to Others.” Worse, they are not even “definite Others” but an anonymous amalgam of social conventions: a “dictatorship of the ‘they.’” It is hard to read Heidegger’s diagnosis without thinking about LLMs. In today’s world, he writes, anonymous authority

<blockquote>prescribes what can and may be ventured, it keeps watch over everything exceptional that thrusts itself to the fore. Every kind of priority gets noiselessly suppressed. Overnight, everything that is primordial gets glossed over as something that has long been well known. Everything gained by a struggle becomes just something to be manipulated. Every secret loses its force. This case of averageness reveals in turn an essential tendency … which we call the ‘levelling down’ of all possibilities of Being…. The ‘they’ is there alongside everywhere, but in such a manner that it has always stolen away whenever Dasein presses for a decision. Yet because the ‘they’ presents every judgment and decision as its own, it deprives the particular Dasein of its answerability.</blockquote>

LLMs stifle self-realization because, while they seem ubiquitous and almost omniscient, they also deprive students of any answerable or embodied authority, trapping them instead in a web of probability, generalization, and disembodied “expertise.” Subjection is in some ways intrinsic to education, part of a broader project of discipline and formation, but it must be experienced concretely, in relationship to “definite Others.”

Hannah Arendt warns that as technology expands, it becomes less likely “that man will encounter anything in the world around him that is not man-made and hence is not, in the last analysis, he himself in a different disguise.” Drawing from Heidegger, she underscores the danger of this eerie echo chamber. It is only through encounters with reality (not artificiality) that one becomes truly human. Consciousness begins not in the familiarity and sameness of one’s own mind but in confrontation with an unpredictable, inflexible entity outside the self—whether Nature, God, or (for our purposes) a recalcitrant teacher.

LLMs merely masquerade as the Other. Aggregated and amorphous, designed for fluidity and user satisfaction, they are artificial in the fullest sense of the word. When students engage with an LLM, they are literally talking to no one. How much classroom time should be occupied with such activities? What lessons should they replace?

However one responds to those questions, the answers have nothing to do with processing speed, safety guardrails, or other technical matters. They are fundamentally questions about how we conceive of humanity and whether we are committed to its formation and perpetuation. If we hope to prevent “cognitive atrophy” in our students, if we hope to awaken them to existential meaning, we have to invest in teachers worthy of their attention, their respect, and, sometimes, their hate."]]></description>
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    <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://www.frontporchrepublic.com/2026/04/prophetic-possibilities-a-few-words-on-david-w-orr-and-a-healing-vision-for-america/">
    <title>Prophetic Possibilities: A Few Words on David W. Orr and a Healing Vision for America - Front Porch Republic</title>
    <dc:date>2026-04-11T03:11:31+00:00</dc:date>
    <link>https://www.frontporchrepublic.com/2026/04/prophetic-possibilities-a-few-words-on-david-w-orr-and-a-healing-vision-for-america/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A healing vision for America, Orr suggests in his writings, is one faithful to the great nearby, to the gospel of the local."

...

“How do we reimagine and remake the human presence on earth in ways that work over the long haul?” —David W. Orr

“The plain fact is that the planet does not need more successful people. But it does desperately need more peacemakers, healers, restorers, storytellers, and lovers of every kind. It needs people who live well in their places. It needs people of moral courage willing to join the fight to make the world habitable and humane. And these qualities have little to do with success as we have defined it.” —David W. Orr

...

"And what is Orr’s vision?

In light of the variety of topics he’s written about (love, gratitude, water, oil, speed, scale, diversity, language, education, climate change, technology, science, scientism, spirituality, politics, leadership, citizenship, agriculture, conservation, localism, architecture, ecological design, the industrial economy, and others) and in light of the richness of his expression, attempting a summary of his vision seems a fool’s errand. But let me run that fool’s errand roundaboutly (and uncomprehensively) by sharing a list from his book Hope Is an Imperative, a list of things Orr believes every healthy community needs, a plainly worded but provocative list that I’ve been sharing with friends and students for years:

• front porches
• public parks
• local businesses
• windmills and solar collectors
• local farms and better food
• better woodlots and forests
• local employment
• more bike trails
• summer baseball leagues
• community theaters
• better poetry
• neighborhood book clubs
• bowling leagues
• better schools
• vibrant and robust downtowns with sidewalk cafes
• great pubs serving microbrews
• more kids playing outdoors
• fewer freeways, shopping malls, sprawl, television
• no more wars for oil or anything else"]]></description>
<dc:subject>davidorr small local growth 2026 teddymacker us community society slow consumerism consumption presence poetry life living howwelive humanism hope love gratitude speed scale scientism spirituality education technology science conservation agriculture citizenship civics localism politics land willaimcatton prosperity peace peacemakers healing healers restoration storytelling stories well-being wellbeing success careerism human humane humans earth ecology environment beagoodancestor kinship davidsteindl-rast georgesturt togetherness connection ellendavis joannamacy garysnyder wendellberry intelligence culture religion geography time longnow bighere longhere bignow ugliness sustainability unsustainability ecologicalliteracy knowledge wisdom destabilization climate climatechange globalwarming slowknowledge democracy economics economy deniselevertov vaclavhavel randolphseverson civilization modernity ai artificialintelligence power gandhi martinlutherkingjr mlk haroldrobbins henryadams decency reason responsibilit</dc:subject>
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</item>
<item rdf:about="https://fitzcarraldoeditions.com/books/transcendence-for-beginners/">
    <title>Transcendence for Beginners by Clare Carlisle | Fitzcarraldo Editions</title>
    <dc:date>2026-04-01T06:05:53+00:00</dc:date>
    <link>https://fitzcarraldoeditions.com/books/transcendence-for-beginners/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A lyrical work of philosophy that draws from the work of Spinoza, George Eliot, biographers, memoirists, and more to examine how wisdom and goodness are transmitted by individual human lives.

Transcendence for Beginners is an innovative book about philosophy and life writing, exploring how each practice might complement the other and so contribute to a greater understanding of human existence. Reflecting on writers and thinkers from Europe and India--such as Benedict Spinoza and Soren Kierkegaard, Ramana Maharshi and Marcel Proust--Clare Carlisle examines how deep, genuine wisdom and goodness are transmitted by individual lives. She considers her own intertwined pursuits as a philosopher and a biographer, as well as her roles as a mother and a daughter. Animated by the spirit of inquiry and the desire to share its rewards, Transcendence for Beginners is a generous, enlivening work by one of today's most original thinkers."

...

"Transcendence for Beginners examines life writing and philosophy across certain European and Indian traditions, exploring questions of childhood and mortality, art and religion, beauty and loss. Informed by her experience as a biographer of Søren Kierkegaard and George Eliot as well as her own life, Clare Carlisle asks what one human existence can reveal, and how writing can transmit its truth. Intellectually stimulating and deeply moving, Transcendence for Beginners enacts a philosophy of the heart, told by a generous and compelling guide. This bold, enlivening work asserts Carlisle’s place as one of our most innovative thinkers.

‘The final chapter, “Transcendence for Beginners”, ties it all together, asking whether we can have access to a noble or radiant realm while still in the midst of life. By this time, we have climbed quite a mountain of ineffability, but Carlisle has led us so gently step by step that we are willing to follow. Having arrived at the ending, we look back to see that we have traversed territory that is not completely religious but is not merely aesthetic or literary or psychological either. Like the man in Blixen’s fable, we see a picture traced by our steps, but I suspect it may vary for each reader, and even for the same reader at different times and in different moods. This is to Carlisle’s credit: we can make our own shape out of her words because she is never dogmatic and because she is clearly on an open-ended quest herself. All possibilities remain alive in this subtle, generous and humane book.’
— Sarah Bakewell, Guardian

‘For an academic and intellectual as eminent as Clare Carlisle … to tackle the topic of what biography is for and what it can be feels remarkable and turns out to be thrilling…. One of Carlisle’s great skills in these essays, which started life as the prestigious Gifford Lectures, is the way she anchors her sophisticated arguments in anecdotes and case histories that non-philosophers can understand…. Carlisle is too sharp a mind to insist that she has located the ways in which philosophy and biography, done right, can lead to transcendence. Doubtless she would say that she is a beginner in these matters as much as anyone else. All the same, in this wondrous little book she confirms her status as one of the most original non-fiction writers at work today.’
— Kathryn Hughes, Literary Review

‘Spanning continents and centuries, traversing mountains and seas, this expansive book asks what it means for a philosopher, or a biographer, to work from life. Carlisle’s beautiful prose fizzes with illuminating questions, stories and, above all, human connections, as she maps out a powerful and moving “philosophy of the heart.”’
— Francesca Wade, author of Gertrude Stein: An Afterlife

‘This is the book of a lifetime, and a book about lifetimes. What is the relationship between philosophy and biography? How can a line of writing reveal a line of living? Clare Carlisle is a guide and a guru: Transcendence for Beginners is a transformative and transcending experience’
— Frances Wilson, author of Electric Spark

‘A book of great intricacy and grace. Clare Carlisle is able to look upon the physics of literature, narrative and being as a scientist might look upon the constellations, giving us both understanding and wonder.’
— Jessica Au, author of Cold Enough for Snow

‘In this elegant, eloquent, elegiac book, Clare Carlisle describes the movements of other lives, as well as those of her own life, that open paths to understanding what it means to live a life of devotion. This is philosophy as rigorously thought, but also as felt and lived. In an era marked by rampant cruelty and selfishness, Transcendence for Beginners offers its readers various modes of the radiant life, one that embraces joy but can also navigate loss and grief in that strange flux of being we call “time.”’
— Siri Hustvedt, author of Mothers, Fathers and Others

‘A wide ranging and surprisingly moving examination of what it is to have, and live, a life.’
— Jessie Greengrass, author of The High House

‘By taking the discussion on life-writing away from genre towards, instead, philosophical histories of the self, this book makes a powerful case for rethinking life-writing’s significance. In the process, it both explores remembering and remembers, doing both with an often startling critical intelligence as well as with surprising emotional immediacy.’
— Amit Chaudhuri, author of Sojourn

‘A work of thrilling lucidity and substance, on the singularity of lives and the value of life-writing, in which Clare Carlisle shows herself to be the most companionate of thinkers, gifted with uncommon modesty and intellectual grace. A book to read slowly, talk about, savour and learn from.’
— Claire Harman, author of All Sorts of Lives

‘Transcendence for Beginners is a brilliant book – one of the most intelligent and sophisticated meditations on life-writing I’ve ever read, as well as a powerful demonstration of what the best life-writing can do in practice. Carlisle approaches this “humble literary genre” in the fullness of its ethical dimensions.’
— Edmund Gordon, author of The Invention of Angela Carter

‘[F]ascinating and beautifully argued.’
— Jonathan Taylor, Morning Star

Praise for The Marriage Question

‘The Marriage Question already has the stamp of a classic and is bound to enter the canon of great biographies. I was amazed by the clarity of Clare Carlisle’s language; she deals with the most complex ideas with miraculous ease. It was a delight to read while at the same time being deeply thought-provoking. I’m already looking forward to reading this magnificent book again.’
— Celia Paul, author of Letters to Gwen John

‘Finally, Eliot has got the biographer she deserves, namely an ardent and eloquent feminist philosopher who shows us how and why Eliot’s books, rightly read, are as philosophically profound as any treatise written by a man.’
— Stuart Jeffries, Observer 

‘Clare Carlisle’s The Marriage Question is the best book I’ve read on George Eliot.’
— John Carey, Sunday Times 

‘Eloquent and original … [Carlisle] combines a biographer’s eye for stories with a philosopher’s nose for questions…. Masterly and enriching…. The deal historian [of marriage] will need great tact and an impious curiosity. Carlisle has both.’
— James Wood, New Yorker

‘In this thrilling book, the academic philosopher Clare Carlisle explores the novelist’s interrogation of “the double life”, meaning not only Eliot’s own 25 years of unsanctioned coupledom with Lewes, but also the difficult love relationships she unleashed on her heroines…. Carlisle speaks of wanting to employ biography as philosophical inquiry and here she succeeds magnificently. With great skill and delicacy she has filleted details from Eliot’s own life, read closely into her wonderful novels and, most importantly, considered the wider philosophical background in which she was operating.’
— Kathryn Hughes, Guardian

‘This book manages to be both engrossing and rigorous, inhabiting an intimate and expansive vision of creativity and the lived life. Following the pulsing and ever-vital questions of love, desire, compromise and companionship, The Marriage Question is both a thrilling work on Eliot and a probing, illuminating reflection on modern love.’
— Seán Hewitt, author of Open, Heaven

Clare Carlisle is Professor of Philosophy at King’s College London, and the author of eight books on philosophy and philosophers, including Philosopher of the Heart: The Restless Life of Søren Kierkegaard and most recently The Marriage Question: George Eliot’s Double Life. She grew up in Manchester, studied philosophy and theology at Trinity College, Cambridge, and now lives in East London."]]></description>
<dc:subject>clarecarlisle 2025 transcendence childhood mortality art religion beuty loss kierkegaard georgeeliot philosophy spinoza writing lifewriting proust marcelproust ramanamaharshi wisdom biography</dc:subject>
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<item rdf:about="https://timothyburke.substack.com/p/academia-rigor-mortis">
    <title>Academia: Rigor Mortis - by Timothy Burke - Eight by Seven</title>
    <dc:date>2026-02-16T04:01:12+00:00</dc:date>
    <link>https://timothyburke.substack.com/p/academia-rigor-mortis</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Work the problem from the other end. What do we know about the outcomes for the “A” students of yore, when the A allegedly really meant something? Well, there is some evidence, and it’s not really very comforting for the “we need accurate signals to sort meritocratic worth” camp. The famous Harvard Study of Adult Development, for example, shows both that meritocratic achievement isn’t well mapped to generally good life outcomes and that there have been a lot of B students who have done very well for themselves both in terms of being happy and healthy and in terms of leadership and contribution to society.

More anecdotally, I would point out that I’ve long kept my eye out in memoirs and biographies for a relationship between high academic achievement in college and general achievements in life (artistic, political, entrepreneurial, scholarly, and so on) and there doesn’t seem to be much of a correlation, let alone a clear line of causation, between doing an indifferent job as a college student and being a high-achieving person later on.

Except (perhaps) in one context: you are generally going to find that professors are people who excelled in school, received high grades, and overcame difficult academic challenges, in whatever era of rigor and intensity they personally passed through. Although you do meet astonishingly accomplished scholars and wonderfully gifted teachers who struggled in undergraduate or graduate work (personally, I sometimes think that’s why they are wonderful teachers and highly motivated scholars—they know how to teach and think their way to someone who isn’t a natural at it), broadly speaking academia is a place where high academic performance is the backdrop to becoming a professional and succeeding as one.

Since I think that the education I aspire to provide and the academic institutions I deeply admire are consequential for students and their futures, I believe that good outcomes follow from quality teaching. Since I think quality teaching involves strong feedback loops that include critical assessment of relative performance by individuals and expectations of improvement that can be described and measured, I agree there’s some relationship between what you set as expectations and about telling a student when they’ve fallen short of expectations. Since I agree that some of what I’d like to expect from students, like reading deeply and well or communicating with expressive distinctiveness, is changing at the moment and not for the better, I’m open to thinking about what to do about that change.

When I think about the difference between different students I’ve taught, I think both in terms of the cultivation of repertoires of skills and interests and the sharpening of a student’s ability to narrate their interests in relation to longer-term goals and ambitions. I think about the development of intrinsic motivations over four years and beyond. I see some students really improve in their relative performance within the skills and interests they’re narrowing towards and in how they explain what they know and want, and in the ways they work on their own motivations. I see some students actually get worse in these competencies, and sometimes it is because they’re not paying attention to what they’re doing. Sometimes they’re getting overwhelmed by contradictory guidance from family, professors, mentors, or poor-quality signals from the wider environment about the future that may await them. Sometimes I see a mismatch, that what a student is capable of is not what they’ve decided to do. Or I see a student who indulging some negative feedback loops in terms of clarity of thought, ambition and effort, for any number of reasons—poor mental health, self-pity, uncertainty, fear, anger at an institutional environment that is in fact not built for their presence or ambition. 

Sometimes I see students where I am absolutely confident that this is not the time for them to be in college, but that there will be a time. In many cases, the time to do it right will never come to pass if they don’t work through the time now. Sometimes it’s the lack of thriving now that makes an understanding of later thriving possible. I don’t know how to get that across to a student sometimes, and I’m really sure I don’t want to attempt to tell the world about it through one simple grade. Is that what a B- or a C means to people looking at a transcript? That shouldn’t mean “throw this person away”: it often means instead “put this in the wine cellar for a while and let it age, it’s going to be brilliant later on.”

I don’t think faculty anywhere should attach themselves easily to the maintenance of a past meritocratic ideology, nor assume that grades and standards once upon a time produced such a meritocracy via the maintenance of a clear signaling regime that was avidly consumed by several generations of employers and graduate institutions. If nothing else, that proposition crashes into a way of easy falsifiability by noting that political and economic leadership in the contemporary United States in 2026 is still very associated with past regimes of selective higher education and allegedly rigorous standards of achievement, despite the fact that numerous Ivy League graduates in the Republican Party have pronounced their unending disdain for the educations they rode into professional life and political power.

At the very least, the real actions and demonstrated skills of the people in power now may tell us that there is something far less directly causal about the standards and content of higher education and the professional comportment and ethics that follow from that training. I don’t see anywhere I look, in fact, a tight predictive relationship between how we have measured academic performance within a particular band of selective higher education in any era and any distribution of socioeconomic status or professional accomplishment later on. Let alone happiness, contribution to the world, love, joy, or wisdom. Whatever we do that matters, it matters in ways that are not so easily sorted and annotated. "]]></description>
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<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>
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<item rdf:about="https://granola.substack.com/p/tanya-berrys-work-and-wisdom">
    <title>Tanya Berry's Work and Wisdom - by Gracy Olmstead - Granola</title>
    <dc:date>2026-01-10T22:14:54+00:00</dc:date>
    <link>https://granola.substack.com/p/tanya-berrys-work-and-wisdom</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["My 2025 Agrarian Voices Lecture for The Berry Center"

...

"Attention, Affection, and a “Decent Language”: Lessons Learned from an Artist At Home

I must start with two wildflowers: one from the fields Tanya knows here in Kentucky, and one from her native California. Both help reveal Tanya’s own character and beauty. The first is Dodacatheon Meadia, or “Shooting Star.” The shooting star is a perennial wildflower that grows here in Kentucky, in meadows, prairies, or woodlands. Its flowers generally open in late spring. In an article written for The Berry Center by Mary’s daughter Tanya Smith (named after her grandmother), Tanya the younger wrote that her Granny “loves the shooting stars because they’re ‘startling’ and ‘just so complicated.’ They are the type of wildflowers,” she explains, “that leave you in awe and beg you to ask the question, ‘How did that even happen?’.”

The second wildflower is the Calypso Bulbosa, or the Calypso Orchid, otherwise known as “Western Fairy Slipper.” This delicate flower grows along Mount Tamalpais’s Cataract Trail in California. It generally blooms from March to June. Its name refers to the idea of concealment: it often hugs the forest floor tightly and is not always easy to spot. But the orchid’s brilliant pink stuns the viewer who is paying attention.

Tanya Berry loves the complication of the Shooting Star for a reason. When we look at the world around us and expect pat answers or easy solutions, we’ve often gone astray. Complication implies complexity, beauty, and health. The Shooting Star wildflower is a reminder that there is wonder and loveliness in even the everyday. Each life is an invitation to curiosity and awe: to consider what exists, and how it came to be. The Calypso Orchid, meanwhile, is a reminder that it is good to live in one place, and to love it well: to hug the earth tight, and to shine brightly in one’s soil.

Tanya’s life has been an adventure. She was raised by artists and academics in both California and Kentucky. She moved constantly back and forth between these two locations as a child and teenager. As a young woman, she studied art, French, flute, cello, oboe, piano, dance, and literature, among other things. She married Wendell and traveled the world for a while. But after Wendell had started working at New York University, Tanya helped him make the decision to move back here to Kentucky. The couple decided to make a home together in this place.

For someone so young, someone who had lived a life characterized by big cities and university circles, to leave these things behind and to move to a rural place—is remarkable. The Calypso Orchid reminds me of Tanya because, in her own beautiful and brilliant way, she has made this place home, and she has held it tight. She has tried to foster peace and loveliness in her place. But Tanya also reminds me of the Shooting Star, because her life, and the decisions she has made, are “an invitation to both joy and awe—to ask the question, ‘How did that even happen?’”

To ask that question is to desire to learn more about Tanya: her life, insights, and character. From Tanya, I am learning many things. Today, I intend to focus on the way she has cultivated a home here in Kentucky through artistry, affection, and a decent language.

Ann O’Hanlon wrote these words about her niece, Tanya, after her birth on April 30, 1936:

<blockquote>“Dear Grandpa, Grandma, and Uncles,

You truly should be proud of the new member of the family — she is a really good looking baby, looking—even in this indeterminate stage—surprisingly like M.D. … 7 pounds 1 ounce and beautifully formed. … Our only regret is that she is not a radical baby as she would have been had she come on May 1st — Mayday.”</blockquote>

Tanya was born just one day shy of radicalism, it seems. But her milieu was revolutionary, nonetheless; Tanya’s father, Clifford Amyx, was a self-professed Communist at the time, and a local supervisor for the WPA’s Art Project. During his time in San Francisco, prior to Tanya’s birth, he worked for his wife’s uncle in a local coal yard. He later recalled that he “got shot at in one of those strikes out there and had a wonderful time.” Tanya’s aunt and uncle, Ann and Dick O’Hanlon, were also artists; for a while, they were members of a group called Mankind United that sprung up in San Francisco during the 1930s, seeking to fight the oppressive nature of the capitalist status quo and to replace it with the “establishment of a world brotherhood.”

I share these stories to emphasize just how “radical” life could have been during Tanya’s early years. She was born to poor artists living in Mill Valley, California, amid a time of great socioeconomic upheaval. Much was in flux. World War II was only three years away. And yet, despite Ann’s declared preference for the radical, Tanya’s early life in Mill Valley was full of many constants and traditions that she held dear. The Amyxes and O’Hanlons (along with other local relatives) loved to hike, walk, and camp. They spent many days exploring the glories of Yosemite, the coastal redwoods, local beaches, and Mount Tamalpais. Tanya has recalled that “Mill Valley in the ‘40s and ‘50s was a quiet, beautiful, [and cheap place. It was a safe place to live, full of artists] … and a wonderland of places to walk and play. So close to the big city, and yet so calm. Full of wild animals and redwood trees. And fog.” Ann and Dee both enjoyed cooking. The families would eat casseroles, steamed crabs, salads, breads, and pies, and one of Tanya’s uncles often made German crepes on Sunday mornings. While Cliff Amyx helped supervise artistic exhibits at the 1939 Golden Gate International Exposition, Dee played with Tanya, gave her baths, and worked in the garden. In her letters, Dee recollects time spent pruning and tending her ferns, mock oranges, and roses.

It seems (if it is all right for me to comment at this juncture, with much still to learn) that Tanya’s early life was divided between these interesting dynamics: on the one hand characterized by the upheaval of the 20th century artistic world, and on the other hand cultivated within the constants and traditions of the domestic arts. Both forms of art were gifts, given and received, between Tanya’s family members. But the artistic careers of Tanya’s loved ones required many people in her life to move constantly, herself included. Her father became an art professor so that he could make a regular salary, and along with Dee and Tanya, he moved back and forth between California and Lexington, Kentucky multiple times during Tanya’s childhood. In a letter, Tanya once recollected that she attended 22 schools, some of them repeats, during her childhood.

Nevertheless, both the visual and the domestic arts were a source of joy for Tanya throughout these years. She has described the O’Hanlon’s home as “a miraculous place, all a work of art.” The gardens were full of her Uncle Dick’s sculptures. Ann placed new, lovely paintings on the walls on a regular basis. Dick’s fruit trees were carefully pruned sculptures themselves. Even the bulletin board in the O’Hanlon’s home was beautiful: the items her aunt and uncle pinned on it demonstrated careful attention to color, pattern, and margin. Cliff’s watercolors hang on the walls of Tanya and Wendell’s home, and Tanya fondly remembers his singing, as well as her mother’s dancing. Dee, she told me, was the best folk dancer in the state of Kentucky. Life was a sensory feast.

Amid all these delights, Tanya developed her own eye for beauty: for the ways things ought to look. Tanya’s parents, as well as her aunt and uncle, increasingly celebrated and practiced abstract art. There was a deep and earnest desire on the part of California artists at the time to create something new, disruptive, and contemporary. In interviews with the Archives of American Art, Cliff Amyx critiqued realism and representational paintings, noting the importance of modernist artists in the Northern California art scene. Their groundbreaking efforts at surrealism, cubism, and abstraction were meant to capture not just a message, it seems, but a moment. There was a sense that, after the turn of the century, things could not stay the same. In a letter to her mother, Ann O’Hanlon once argued that artworks focused on material forms lost the soul of things they conveyed. She said, they “forget or crowd out the important part.”

For his part, Cliff said he was not necessarily against more classical modes of painting. But he strongly believed art ought to say something, and to say something that mattered. Many people enjoyed representational art without ever having to confront its underlying meaning or purpose. Art could not truly be art and be so simple, he explained. In a time as turbulent as the early 20th century, it also could not be silent. “If you have any sense of what’s going on in the world,” Cliff explained, “you don’t want to do retrograde. You want to do whatever the time dictates that you need to do.”

As a child, Tanya was immersed in these messages and critiques. She once recalled in a letter, “I was lectured to, especially by my Aunt Ann, while visiting museums and studios. I frequently disagreed with her,” she added, “but did so silently.” Tanya was “drawn” to representational art, she says, even amid California’s heyday of modernist art.

Representational art can contain many styles, but regardless of style, it attends carefully to the form of the thing presented. It finds its meaning in—not despite of—that physical form. Representational art reminds us that the “thingness of things” matters. We learn to respect the way things are in the world, apart from our own needs or wants. The artist’s unique vision, style, and medium all impact the artwork; it is not empty of personalization or uniqueness. But representational art calls the painter to attend to that which exists beyond themselves, and to draw the viewer to that form of attention, as well. There is something of reverence in the representational arts, including the landscapes that Tanya grew to love as a child. She came to love this form of art long before meeting Wendell, and long before she herself joined in the work and life of a farm. Yet her love of representational art (particularly landscapes) is connected to her love of farming and to her belief that farming itself is an art. As she put it in a letter, “these things are related.” I would love to pause and think about that statement. How could a love of representational art and “farming thought of as an art” be connected?

Farming, too, must attend carefully to the form of the thing presented. The farmers (the good farmers, at least) are artists who learn the patterns and rhythms of their ecosystems, and then submit their desires to those patterns and rhythms. Tanya once recalled to Wendell that she loved the fact that they planted their garden not according to “convention, custom, or law,” but simply when it was “time.” Farmers must attend to the slope of their land, the needs of their animals, the timing of the seasons, and the relations between soil and crop. For farmers, as for painters, the thingness of things matters. Each landscape is endlessly unique. It is tempered and shaped by history, farming methods, crops, and tools, as well as by its soil, climate, watersheds, and local flora and fauna. Prior to any effort at shaping or cultivating, the subject is complicated. But then we begin to add method, industry, and care—and these, too, require knowledge of endless variables and needs. The entire world of farming is deeply complex, Tanya has noted, requiring a great deal of intellectual knowledge. She did not grow up in this world, and the learning curve required to become a farmer was significant. Nevertheless, she describes herself as someone who has always been able to adapt—as someone who has had to adapt to changing circumstances. And adapt she did.

Both Wendell and Tanya have worked on Lanes Landing Farm as partners for nearly their whole lives. With the help and support of countless rural women, including but not limited to her mother-in-law, Virginia Berry, Loyce Flood, Polly Perry, Jane Perry, Nancy Young, and Sis Poe, Tanya learned the arts of the rural farm woman. She recalls calling and asking these women for advice on things, or going to visit one of them so that she could observe their labor and learn from it. They taught her how to can, what to freeze, and what varieties she should choose for her garden. They helped with sewing skills. They helped with community skills. With their advice and assistance, Tanya learned to care for a milk cow, sheep, pigs, and chickens. She learned how to pull lambs and how to drive a tractor. She helped with hog killings and tobacco harvesting. One time, she remembers, a very pregnant cow on the farm stayed down and wouldn’t get up; Wendell was away from home, and so she called Uncle Morgan Perry to make sure nothing was wrong. When he arrived, he laughed. “She’s just taking a nap,” he told Tanya. But, Tanya noted, “he didn’t make me feel like a fool.” One of the most important aspects of this place to Tanya was its charity and praise: people worked together, and as they worked together, they both noticed and commended each other’s talents. “There’s a sort of kindness, observation, and admiration,” Tanya said, that she stepped into when she moved to rural Kentucky; and it was all possible because folks worked together.

In addition to her animal husbandry, Tanya and Wendell tended a sizable garden, one that produced reliably in dry and wet years, due to careful soil maintenance. Tanya pickled, canned, and froze this produce. She learned the craft of rural cooking, making fresh whole grain bread, yogurt, cottage cheese, butter, granola, biscuits, and pies, to name just a few of her culinary concoctions. Mary has said that her mother helped grow and cook perhaps 85 percent of the food she ate growing up. Wendell and Tanya raised their own meat, too. Tanya even made head cheese. Through her careful attention to and affection for the rural men and women surrounding her, Tanya learned a new way of being and working. She once told journalist Robert Jensen that these experiences offered her “a whole other picture of ‘women’s work.’” Through them, she “changed a lot and got more pleased with the idea of women’s work being good.”

We live in a time and place that often disdains or derides the work of the home. Tanya has noted that the sort of work she herself began doing once she moved to Kentucky was generally looked down upon in the artistic circles she had inhabited for much of her early life. “Being a housewife wasn’t seen as merit,” she told me.

Not much has changed. The work of homemaking and housekeeping is often unseen. And the fruit of its labors often disappears quickly—especially with young children. Floors do not stay swept. Dishes do not stay clean. Meals are eaten and must be made again. The work can be thankless at times, as well. Undoubtedly, throughout history, women have done most of this work, and many have done it in unjust situations. When we confront the inequalities inherent in so much of our world’s rhythms of housework, we are tempted to disdain the work itself. As Wendell has pointed out in his own work, however, this is the wrong reaction. The work of tending the earth and its creatures has a dignity and beauty that we disdain to our own peril. It is vital to our humanity, to our life on this earth, and to both ecological sustainability and communal wholeness. The problem is not the work. The problem is that, due to our own hubris, and often due to the realities of racism, classism, and sexism, we have disdained manual work and those who do it. But as Tanya told me last summer, “when a place and its households are connected,” it offers “a wholesome way of life, rooted on the land it’s on. It becomes a space in which needs are honorably addressed.”

Tanya has embraced both housework, farm work, and community work as necessary and beautiful arts. In doing so, she united the lessons of her adult life with the principles and ideas of her childhood. She was raised in an art world in which people thought “highly of themselves,” as she told me. She had to grow to see farming as a “respectable art.” But in a phone conversation, Tanya once noted that her aunt and uncle’s approach to hospitality and home-crafting taught her that the artistic principles of proportion, spacing, and margin could—indeed, must—be writ large and applied to home and farm, as well as to painting and sculpture. Careful attention to design and perspective are in fact everyday principles of good living. The home is meant to be a space of freedom and rest. Tanya describes it as a “center of beauty”—not something that ought to exist on the periphery of one’s life, but rather as the focal point of life. Home is meant to cultivate in us a surety of wholeness and beauty in a broken world. A space in which we can be. A space that both reflects and praises the thingness of things.

For Tanya’s family, Lanes Landing Farm has been this quiet center. Tanya has decorated her home with family artworks, poems, plants, and flowers—always flowers, for as long as they are blooming. Mary describes her parents’ home as a place of peace, for both her and her children. Her children and grandchildren loved to stay with Wendell and Tanya. Mary recalls that her daughter Katie once commented at Wendell and Tanya’s house, “I am always good here!” But Mary has wondered, for her own part, what would have happened if Tanya had not chosen contentedness and artistry in her rural home. What if Tanya had treated other places, such as California or New York City, as “better” than Lanes Landing Farm? Would Mary have stayed? Would her own daughters have stayed in Kentucky? Mary shared these questions with me last summer. And then she noted, “Daddy came home. Mom made home.” It is not just Mary and her children who have stayed, either: Wendell and Tanya’s son Den and his wife are still living and farming here. Den’s two children and grandchild live and work here. Tanya and Wendell’s decision to stay, and to make a home, still inspires their children and grandchildren.

In a 2019 speech she gave at the O’Hanlon Center for the Arts, Tanya described her aunt and uncle’s home as “the made world within the given world.” This expression seems apt to describe Lanes Landing Farm, as well. Throughout her adult life, Tanya has also made a world within her given world. She has crafted a life of artistry in the place that is her subject. In doing so, she has blessed many people. As Wendell himself has put it in his essay “The Long-Legged House,” “she came as a stranger into the country where I had spent my life, and made me feel more free and comfortable in it than I had ever felt before. That seems to me the most graceful generosity that I know.”

Last summer, I had the great privilege and joy of visiting Tanya at her home here in Kentucky. As we ate brownies she had baked, the air full of the scent of summer rain and marigolds, I presented to her the problem of housework (as I understood it). I asked her, “What about the drudgery?” I was thinking of endless diapers, of the floor my dog and children constantly muddy, and of the dishes: the constant dishes.

I remember her wise smile. “Having to commute to work sounds like it could be ‘drudgery,’” Tanya said. “Practicing scales on the piano—that could be seen as drudgery, too.” But then she observed, “The use of a decent language can change your whole idea of what something is.” It is worth repeating. The use of a decent language can change your whole idea of what something is. That transformative sentence has not left me since. Tanya suggested that the right words could change one’s mind. No, more than that—that the right words could change one’s entire perception and experience of a thing. The right language reanimates our work. But to reanimate our work, we must apply a new habit of naming to the things we do.

Our habits of naming, Tanya explained, are often rooted in our contempt for things we do not want to do. Many individuals do very good work every day without realizing it. They have gotten used to naming necessary forms of work in a way that conveys boredom or disdain. But what happens when that which has been named “drudgery” is instead named “art”? When the work that some see as “beneath” them is instead seen for what it is: dignified and dignifying work that serves a human community? Tanya also told me, in that conversation, that no good work should truly be seen as beneath us. We have so stratified and distanced ourselves from manual labor that we have in fact lost a true sense of our own humanity. There is dignity and goodness in the work of tending soil and scrubbing floors. Tanya has recalled that “Seeing people do real, hard work was instructive around here.” People regularly “worked past their comfort level”—indeed, she added, “comfort level often didn’t exist.” As a parent, too, she noted, you often have to “wipe blood and snot when you don’t want to.” Yet when we use a pointed and careful language, naming things rightly, we begin to see that what is necessary is also good. To work hard, to use your hands, to clean a child’s bloody knee: these things tie us to the earth we live in, on, and from. While others endlessly seek to climb a corporate ladder, to push down or demean others in their efforts at economic and financial gain, the humble and meek will “inherit the earth.” Perhaps quite literally.

For decades, Tanya has managed and cultivated a flourishing farm (often by herself, while Wendell was traveling to earn a living). She helped grow, can, freeze, and preserve food for her family. She has served as a conversationalist, typist, editor, and advisor to her husband in his writing work. She has been attentive to the needs of her children, supporting them throughout their lives and into their adulthood. Amid all these immediate responsibilities, she has also served on the local library board, tutored children in the local public school, helped found a local group called the Foundation for Excellence in Education which provided local lectures and concerts, and helped organize a hospital transportation system that went on for 26 years until the county took charge of it. She played piano regularly at church, taught Sunday school, sang in a women’s local choral group, hosted meals for folks after Sunday service, worked at the local bloodmobile, opened her home to the countless guests who would stop by on Sunday afternoons, and even helped found a new Baptist seminary. That is a lot.

Perhaps Tanya is “radical”—more radical than her Aunt Ann ever realized. After all, as Wendell himself has pointed out, “radical” comes from the Latin word radix, for root. To be radical is simply to want to get at the root of the problems we face. And we have a problem with our homes in the United States today. Our world has somehow gotten away from any idea of a household economy, or of a living and healthy home. We are barely home at all, between our commutes, long hours at work, kids’ school, extracurriculars, weekend engagements, and the like. Home has dwindled in importance. But neglecting our homes has not been good for us. Constantly rising rates of anxiety, depression, suicide, and stress, the solace we take in our virtual worlds and smartphones, and the discontent we express in our work and school, all suggest that something is “off.” And Tanya is right. We will begin addressing the root of these issues when we restore the centrality of home, and of the home economy, and when we eat three meals together a day at our kitchen tables. Her life teaches me that this is not just good, it is empowering. It is a great artistic opportunity. It makes life beautiful. A loving home that is well-tended gives vibrancy, health, and wholeness to our days. It is good work—work that will last.

Tanya chose this life. In doing so, she has stoked a flame of life and love that has been dying out in American life. She has pointed out a path for other humans who crave a sense of home. While others tell us to “lean in” and to climb the corporate ladder, to chase an American dream of wealth and acclaim—one that can easily turn into a nightmare—Tanya offers us a radically different vision of health and wholeness. One that is rooted and grounded in place and love, freeing in its simplicity and beauty. Like the Calypso Orchid, she teaches us, all of us, to find a spot, beautify it, and love it deeply. Like the Shooting Star, she reminds us to embrace the complexity and mystery of our lives. She teaches us to attend lovingly to the little things, and to use a “decent language” to describe this work.

Tanya once told Robert Jensen that when women have “worked hard, they deserved to be noticed for working hard and for doing good work.”

Tanya deserves to be noticed and praised for doing good work. She has embraced farm and home, church and school, kith and kin, tending them all with love and careful attention. By doing this, she has created a living artwork—of home, farm, family, and community—that has lasting, tangible value. It is our job now to recognize and praise that effort—and, with God’s help, to go and do likewise."]]></description>
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    <title>Extralibrary Loan: Making the Civic Infrastructure We Need</title>
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"We don’t need fancy, new buildings to create civic synergies or build community news networks. But thinking spatially and programmatically can help us imagine what’s possible, which partners should be invited in, how the logistics of sharing are structured, what spaces of exception and refuge will be carved out. We should think, too, about topologies of fortification: how these allied institutions and partnered programs can be more deeply rooted in their communities, and, through their entanglement and embeddedness, less vulnerable to isolated attack. Banding together, they demonstrate the value of civic adjacencies. And scaling up — to an urban or regional-logistical scale — they form new networks of solidarity: improvisatory extra-institutional loans, systems of sharing, fugitive infrastructures, shadow libraries, joint trusts, collective practices of hope, expansive undercommons necessary in this dark era."]]></description>
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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>
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    <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>
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<item rdf:about="https://www.theatlantic.com/culture/archive/2025/09/ai-colleges-universities-solution/684160/">
    <title>The Question All Colleges Should Ask Themselves About AI - The Atlantic</title>
    <dc:date>2025-10-03T04:59:30+00:00</dc:date>
    <link>https://www.theatlantic.com/culture/archive/2025/09/ai-colleges-universities-solution/684160/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["How far are they willing to go to limit its harms?"

[via:
https://social.ayjay.org/2025/10/02/tyler-austin-harper-at-the.html

quoting

"At the type of place where I taught until recently—a small, selective, private liberal-arts college—administrators can go quite far in limiting AI use, if they have the guts to do so. They should commit to a ruthless de-teching not just of classrooms but of their entire institution. Get rid of Wi-Fi and return to Ethernet, which would allow schools greater control over where and when students use digital technologies. To that end, smartphones and laptops should also be banned on campus. If students want to type notes in class or papers in the library, they can use digital typewriters, which have word processing but nothing else. Work and research requiring students to use the internet or a computer can take place in designated labs. This lab-based computer work can and should include learning to use AI, a technology that is likely here to stay and about which ignorance represents neither wisdom nor virtue."]]]></description>
<dc:subject>tyleraustinharper colleges universities highered highereducation education academia 2025 ai artificialintelligence teaching howweteach analog digital technology internet web online wisdom virtue smartphones laptops chatgpt openai edtech institutions luddism luddites neoluddites neoluddism llms writing howewrite reading howeread</dc:subject>
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<item rdf:about="https://aworkinglibrary.com/writing/hurry-up-quick">
    <title>Hurry-up-quick! | A Working Library</title>
    <dc:date>2025-09-25T23:29:13+00:00</dc:date>
    <link>https://aworkinglibrary.com/writing/hurry-up-quick</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Le Guin’s concatenation of the phrase transforms it from merely extreme into something sinister: the way the words roll out all together escalates the inane redundancy, the empty urgency. Speed is not useful to the task at hand; the hurried pot does not boil faster. Rather, the purpose of the haste is to prevent any semblance of rest, to prohibit even a moment of peace. But rest is reserved for those deemed sufficiently wise, and sufficiently human."]]></description>
<dc:subject>mandybrown haste slow stephenjaygould production productivity iq tests testing ursulaleguin race racism hierarchy supremacy rest human humanism intelligence wisdom redundancy urgency speed efficiency optimization ursulakleguin</dc:subject>
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<item rdf:about="https://www.theargumentmag.com/p/youre-being-rude-put-away-your-phone">
    <title>You're being rude. Put away your phone. - by Robinson Meyer</title>
    <dc:date>2025-09-18T23:42:37+00:00</dc:date>
    <link>https://www.theargumentmag.com/p/youre-being-rude-put-away-your-phone</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["New manners for a post-smartphone society"

...

"Our current era did not — if we’re being honest with ourselves — begin in 2016 with Brexit or Trump, nor in 2008, with Obama or Lehman Brothers. Rather, it started somewhere around Jan. 9, 2007, when Steve Jobs announced the iPhone.

I remember the day of that keynote. I was an Apple devotee but also a high school student in New Jersey. So I waited anxiously in biology, then English, and then gym — aware that something like an Apple phone was being announced (I had anticipated it for months), but not knowing any particular details. I did not learn what, exactly, had happened until hours later, after school ended, when I scurried to one of the barely chaperoned computers in the corner of the band room and logged on to apple.com.

The speech is famous, iconic, but curiously forgotten. Now it seems strange — in part because Jobs has to work hard to explain what an iPhone even is. Apple, he says, is announcing three products — a phone, a touchscreen iPod, and a “breakthrough internet communications device.” Then the reveal: just one device, the iPhone.

What stands out now, though, is the product demo. In a series of fluid gestures, Jobs starts listening to a track by the Red Hot Chili Peppers, gets a call from another Apple executive, picks up the call, and — while still on the call — goes over to his Photos app, finds and emails a photo to the executive, and then looks at movie tickets.

Of course, much of this was technologically impressive at the time, including the fact that you could do anything without dropping the call. But the point, too, is one about productivity, effectiveness, and the type of life that the iPhone will enable. The message is not only that the iPhone will be useful, but that its interface will enable intentional consideration, decision, and action.

Because you can see, even more clearly with the distance, the theory of attention that underpinned the iPhone: that with these calm and capable devices in our pockets, we would ourselves become calmer and more capable. That we would master what cognitive scientists call executive functioning — the ability to mentally plan, organize our working memory, and achieve our goals. That with these conscientiously designed devices in our pockets, we would ourselves become more conscientious.

And you can see, too, what Jobs is really doing: He is using his phone. He is engaging in the default resting activity that will soon preoccupy Americans in living rooms and elevators, doctors’ offices and toilets. You can see how this idyll of attention became one of the great promises of American business — how it changed millions of lives and birthed dozens of subfields — and how it was completely and totally wrong.

Nearly 20 years have passed since that speech. It is time to take drastic action.

At this point, if you don’t see that phones — and the social internet they enable — are disrupting the basic mechanisms of a thoughtful inner life and a thriving democracy, then I don’t know what to tell you. If you don’t believe me, then that’s fine. I challenge you to read this story on your screen without ever (1) clicking to another tab, (2) switching apps, (3) reaching for another device, or (4) getting up. My bet is you won’t be able to do it.

We are ruled by our phones. The phone sets the pizzicato of Americans’ daily lives — a constant, unignorable mental plucking that sounds at all hours and shapes the substrate of our days. It has bestowed on us an infernal mental itchiness, and it whispers, ceaselessly, to take a break from whatever else we’re doing and look at the phone again.

This is an unacceptable, horrendous way to go through life — and if we’re being honest with ourselves, it has been unacceptable and horrendous for years now. If “how we spend our days is how we spend our lives,” as the slogan goes, then ask yourself: When you bought a smartphone, is this the life you chose?

If we want to escape our current social, political, and even economic mess, then we will need to clean up this attentional Superfund site first. This change is possible — Americans have improved their moral keenness in the past — but it will take an overhaul in our social expectations and habits.

It will take, in short, an in-person revolution. That is, a revolution of in-personness. We need not only to dispense with the phone but to discard the whole way of thinking, living, and remembering that the phone and social media have foisted on us.

First of all, we’re going to need some new rules.

A few new manners for a post-smartphone society

It’s rude to look at your phone when somebody else is talking to you, it’s rude to play videos on your phone in public without headphones, and it’s a little rude to take your phone out at a restaurant, period. (This is one reason that QR code menus are such a scourge.)

We need to start telling people that they’re being rude. We need to codify those expectations in PSAs, TikToks, and advice columns — and then we need to go further. We need new norms, new manners, new courtesies. Perhaps we need to say: You should essentially never take your phone out at a party, at a restaurant, or at a concert. If you need to text your boyfriend, wife, or partner, then step outside or go into the bathroom before pawing at your little screen.

Perhaps we need to say that it is rude — bordering on callous and self-centered — to take your phone out of your pocket or bag if you’re in a room with other people, that it suggests you think that those little icons on the internet you call mutuals are more interesting than the many real and respirating people around you.

Phones are a lot like shoes: they are peerless devices for navigating the physical world beyond one’s front door, they have a lot of brand value, and they can get pretty dirty in the outside world. In civilized households, it’s seen as gross to wear your shoes past the entryway, so people take them off. We should start treating phones the same way. Perhaps we should get landlines again and leave the smartphone by the door.

I also don't want to see your phone out at a party. We need no-phone birthdays and weddings. We need to come up with ways to restrict our own access to phones in social spaces. Phones can be useful cameras — but the thing about cameras is that unless you’re an amateur photographer, only one person in a social setting really needs to be taking photos. So designate someone to be the photographer, and the rest of you put them away.

Yes, you might think that checking email on a vacation is “pretty important.” But pretty soon you’re going to be sitting on a beach, or in the woods, or on a lake somewhere, and instead of enjoying your surroundings, you’re going to be watching Instagram ads for some direct-to-consumer product you had never heard of before and don’t need. No, you do not need a skin tint with patchy SPF, or magnets that make it easier to breathe through your nose.

The fact is that almost nobody can control themselves around the glowing little demon. That’s fine — it doesn’t make you a bad person for failing to do so. But it does make us a bad society for allowing it to happen. The way that we manage temptation as a society is through manners, expectations, and peer pressure.

We need schools and workplaces to experiment with new communal ways to restrict phone access. Schools are already banning smartphones all day in the building — and thank goodness for that. But we need to go further.

How about a screen-free week for adults? How much planning would it take for a household, a neighborhood, or a school to coordinate grocery lists, parent drop-offs, and playdates before a week even starts? How much of that social infrastructure, once built, would pay dividends long after the week was over?

We need adults to experiment with new ways to quiet their phone’s incessant claims on their attention. Smartphone makers should be required to make deleting your web browser easy. There is a new tranche of simplified, so-called “dumbphones” built on the Android system; People should try them out, and Apple should make a dumbphone, too — and bring back the iPod while it’s at it.

We need these rules because we have normalized a level of addiction that requires more than a nicotine patch and some gum to fix. Using a smartphone is like walking into a room and then forgetting why you walked in the door in the first place, every moment of every day, forever.

Even if you picked up the phone to check on a text from your child — or, more likely, to check on your fantasy team — you are going to glance at Instagram while you’re there. Or look at your other text messages. Or mindlessly “tap around” between apps for no other reason than that your brain likes watching colors dance across the screen.

Log off, tune in, go out

More than rules and courtesies and new products, an in-person revolution demands style and panache, vulnerability and good-old togetherness. We need to, at once, embrace and diminish the theater-kidification of everyday life. What I mean is that we need to stop performing — a little bit, all the time, for the internet — while at the same time begin performing for our family and friends who love us, and even for strangers on the street, whose days are brightened by our presence.

We need to have friends over for dinner every Friday or Sunday, and sometimes we need to serve something sort of boring and not-very-Alison Roman-like to those friends. We need to do karaoke and forbid anyone from filming it. We need fancy parties where kids are invited. We need more restaurants with dress codes for gentlemen. We need cookouts for no reason at all. We need to watch sports in sports bars or at our buddy’s house — not alone, not on our phones, but together!

We need to join book clubs, movie clubs, sports leagues, the community theater. We have to go to in-person events for the sole reason that they are happening near us. We should go to the pancake breakfast, the opera, the church service, and the local high school musical. Go to the movies, too.

We need to ditch this ridiculous but hegemonic idea that life can be optimized. We hear it everywhere — from podcasters like Andrew Huberman, from beauty influencers and life-hack bloggers, and even from the interfaces of our devices ourselves, which whisper that some perfect configuration of digital elements will yield the same fluid ease-of-use as a bicycle. It is wrong. We are human beings, after all. And that means we need to dream, to love, to eat, to dance, to climb, to run, to pray, to breathe, and to look into our friends’ eyes — not a moving digital image of their eyes, to be clear, but their actual eyeballs.

This will mean accepting boredom. It will mean, at times, accepting mediocrity — the mediocrity of a club where someone might say something that is less incisive than the best commentary you can find on the internet. That will be OK.

Our little revolution will mean discarding the idea of “interestingness,” at least as we conceive it right now. To escape from our malaise, we have to drop the idea — inherent to social media and really to any digital space where bored eyeballs gather — that if some activity would not interest a national or international audience then it is not worth doing. Virtually all of the best parts of life, after all, would not interest a national or international audience.

There will always be another cookout, party, or bar somewhere else, where something else is happening — and you wouldn’t want to be there, anyway. You’re here.

We need to recognize the wisdom, which almost now passes for an ancient koan, that your future friends are probably the people you see every day. That your life is likely to be changed not by some hyper-optimized romantic or platonic soulmate out somewhere else — in the largest city possible, on the internet somewhere — but by someone who already lives a few blocks over.

An in-person revolution will mean accepting a lot of things. It will mean that — when you feel lonely — you should go out or call a friend, rather than log on or open an app. It will mean staying brittle and lively and open and embodied. It will mean accepting that conversations and meals and even parties have lulls, pauses, and moments when nobody is talking to you — but that you don’t need to open your phone during them. (It is going to be hard for me to unlearn that one.)

This in-person revolution might even be happening near you right now — you probably don’t know it yet, because nobody is posting about it. So loosen up, log off, and go find it.

Show up to volunteer. Go to the local concert where some balding guy will play guitar. Learn a language even though AI will do it better pretty soon. Go to the library and check something weird out, then turn your phone off, hand it to a friend, and read 50 pages.

Watch a TV show with your phone in the other room. Learn to sketch. Wink at strangers. Put a piece of tape over your phone camera. Have another family over and play charades, or sardines, or darts, or gin rummy.

Go outside and just stand around. Make a campfire. Honestly? Smoke a cigarette, if it helps. Log off, tune in, go out. Eventually we’re going to figure out how to live together again. Let’s start now."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=CFaTxvlMWuY">
    <title>The Wisdom of Not Knowing (with Pico Iyer and Nathan Gardels) - YouTube</title>
    <dc:date>2025-09-16T17:16:11+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=CFaTxvlMWuY</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["We live in a culture hooked on speed and certainty. Hot takes, quick fixes, and algorithms that claim to know us better than we know ourselves. Yet despite all the information at our fingertips, the world seems to make less sense by the day.

In this episode, renowned travel writer Pico Iyer describes how globalization – which offered up the mirage of a global monoculture – has instead led to a clash of civilizations and identity. For Pico, wisdom resides not in mastery but in doubt. From his decades of constant travel to his retreats in silence, Iyer describes how humility and stillness can open a clearer view of the world than certainty ever could.

Chapters
0:00 Intro
2:15 What’s in a Name
4:28 Travel and Stillness
7:19 The Contemplative Life
9:02 The Mirage of Globalization
14:06 The Inward Clash of Civilizations
17:36 The Nation of No Nation
24:24 The Return of the Strong Gods
26:54 Science, Spirituality, and the Dalai Lama
31:36 Leonard Cohen and the Half-Known Life
40:50 Ego and Undeludedness
43:00 Living in the Moment
46:41 Fire and Impermanence
52:19 The Danger of Certainty"]]></description>
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<item rdf:about="https://www.beyondthedial.com/post/e31-spiritual-materialism-how-watches-take-on-significance-and-meaning/">
    <title>Podcast Insights E16 - Spiritual Materialism: How Watches Take On Significance and Meaning - BEYOND THE DIAL</title>
    <dc:date>2025-07-24T23:12:10+00:00</dc:date>
    <link>https://www.beyondthedial.com/post/e31-spiritual-materialism-how-watches-take-on-significance-and-meaning/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["On the surface, owning a watch isn’t a complex thing. Dig a little deeper into our motives for owning any given watch, and things get complicated fast. Allen explores the mental gymnastics involved in picking out your next watch, and he explores everything from the study of human motives, to why so many watch nerds hate on Invictas, and more."

[Also here:
https://podcasts.apple.com/us/podcast/insights-e16-spiritual-materialism-how-watches-take/id1472733566?i=1000472834936
https://open.spotify.com/episode/3ZyTLTvJ8JfY9J4LJc3Dwu ]]]></description>
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</item>
<item rdf:about="https://www.nytimes.com/2025/07/17/opinion/liberal-arts-college-students-administration.html">
    <title>Opinion | This Is Who’s Really Driving the Decline in Interest in Liberal Arts Education - The New York Times</title>
    <dc:date>2025-07-19T00:32:35+00:00</dc:date>
    <link>https://www.nytimes.com/2025/07/17/opinion/liberal-arts-college-students-administration.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["University students, we’re told, are in crisis. Even at our most elite institutions, they have emaciated attention spans. They can’t — or just won’t — read books. They use artificial intelligence to write their essays. They lack resilience and are beset by mental health crises. They complain that they can’t speak their minds, hobbled by an oppressive ideological monoculture and censorship regimes. As a philosopher, I am most distressed by reports that students have no appetite to study the traditional liberal arts; they understand their coursework only as a step toward specific careers.

Over the past two years as the inaugural dean of the University of Tulsa’s Honors College, focused on studying the classic texts of the Western tradition, I’ve seen little evidence of these trends. The curriculum I helped build and teach required students to read thousands of pages of difficult material every semester, decipher historical texts across disciplines and genres and debate ideas vigorously and civilly in small, Socratic seminars. It was tremendously popular among students, who not only do the reading but also engage in rigorous and lively conversations across deep differences in seminars, hallways and dorms. For the past two years, we attracted over a quarter of each freshman class to this reading-heavy, humanities-focused curriculum.

Our success in Tulsa derives from our old-fashioned approach to liberal learning, which does not attempt to prepare students for any career but equips them to fashion meaningful and deeply fulfilling lives. This classical model of education, found in the work of both Plato and Aristotle, asks students to seek to discover what is true, good and beautiful, and to understand why. It is a truly liberating education because it requires deep and sustained reflection about the ultimate questions of human life. The goal is to achieve a modicum of self-knowledge and wisdom about our own humanity. It certainly captured the hearts and minds of our students.

Sadly, this education has fared less well with my university’s new administration. After the former president and provost departed this year, the newly installed provost informed me that the Honors College must “go in a different direction.” That meant eliminating the entire dean’s office and associated staff positions as well as many of our distinctive programs and — through increased class sizes — effectively ending our small seminars. (A representative of the university told The Times that while it had “restructured” the Honors College, the university believes that academics and student experiences will “remain the same.”)

The stated reason for these cuts was to save money — the same reason the University of Tulsa gave in 2019 when it targeted many of the same traditional forms of liberal learning for elimination. Back then, the administration attempted to turn the university into a vocational school. Those efforts largely failed, in part because of lack of student support for the new model.

An unpleasant truth has emerged in Tulsa over the years. It’s not that traditional liberal learning is out of step with student demand. Instead, it’s out of step with the priorities, values and desires of a powerful board of trustees with no apparent commitment to liberal education, and an administrative class that won’t fight for the liberal arts even when it attracts both students and major financial gifts. The tragedy of the contemporary academy is that even when traditional liberal learning clearly wins with students and donors, it loses with those in power.

For those who do care to see liberal learning thrive on our campuses, the work my colleagues and I did at Tulsa should be a model. How did we do it? We created an intentional community where our students lived in the same dorm and studied the same texts. We shared wisdom, virtue and friendship as our goals. When a university education is truly rooted in the liberal arts, it can cultivate the interior habits of freedom that young people need to live well. Material success alone cannot help a person who lacks the ability to form a clear, informed vision of what is true, good and beautiful. But this vision is something our students both want and need.

At Tulsa, we invited our students to enter “the great conversation” with some of the most influential thinkers of our inherited intellectual tradition. For their first two years they encountered a set curriculum of texts from Homer to Hannah Arendt. These texts were carefully chosen by an interdisciplinary faculty because they transcend their time and place in two senses: They influenced a broader tradition, and they had the potential to help our students reflect in a sustained way on what it means to be a good human being and citizen. Our seminars were led by faculty members who did not lecture or use secondary sources. Rather, the role of the faculty members was to foster and guide conversations among our students that allowed them to think through these questions for and among themselves.

That our students threw themselves into the task of reading and discussing the great works with one another should not shock. When we — students and teachers alike — share wisdom as a common goal, we will want to do the reading, to dispute one another, to exchange ideas and arguments, to propose amendments and to offer our personal insights. Liberal learning occurs in dialogue with those who object to us, who offer a different perspective or experience — who read the same book as we do in a completely different light.

At the Honors College, we taught our students that wisdom is a distant goal, and that we need to work on ourselves as we try to approach it. We need to cultivate what our college called “the virtues of liberal learning.” For example, we need to cultivate the humility to recognize that we have much to learn from the past and from one another. We need to cultivate a love of truth for its own sake and the courage to speak our minds and to follow the truth wherever it may lead us — even when it leads us into difficult waters where our disagreements are deep and unsettling.

When students realize their own humanity is at stake in their education, they are deeply invested in it. The problem with liberal education in today’s academy does not lie with our students. The real threat to liberal learning is from an administrative class that is content to offer students far less than their own humanity calls for — and deserves."

[via:
https://blog.ayjay.org/enemies-of-the-liberal-arts/ ]]]></description>
<dc:subject>jenniferfrey universityoftulsa liberalarts humanities humanity classics education socracticmethiod seminars highered highereducation colleges universities academia administration management mentalhealth reading howweread learning howwelearn purpose curriculum money trustees power howweteach teaching pedagogy wisdom virtue friendship values interdisciplinary reflection citizenship</dc:subject>
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<item rdf:about="https://apenwarr.ca/log/20250711">
    <title>Billionaire math - apenwarr</title>
    <dc:date>2025-07-13T20:35:01+00:00</dc:date>
    <link>https://apenwarr.ca/log/20250711</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I have a friend who exited his startup a few years ago and is now rich. How rich is unclear. One day, we were discussing ways to expedite the delivery of his superyacht and I suggested paying extra. His response, as to so many of my suggestions, was, “Avery, I’m not that rich.”

Everyone has their limit.

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

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

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

But, we’re rich.

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

It’s all your fault

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

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

No.

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

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

What does the top 1% spend their money on?

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

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

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

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

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

But it’s time to fall out of it.

The meaning of life

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

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

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

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

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

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

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

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

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

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

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

So what then

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

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

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

Not you.

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

But whatever happens next: you chose it.

We chose it."]]></description>
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<item rdf:about="https://www.simonandschuster.com/books/The-Art-of-Stillness/Pico-Iyer/TED-Books/9781476784724">
    <title>The Art of Stillness | Book by Pico Iyer | Official Publisher Page | Simon &amp; Schuster</title>
    <dc:date>2025-07-12T17:40:45+00:00</dc:date>
    <link>https://www.simonandschuster.com/books/The-Art-of-Stillness/Pico-Iyer/TED-Books/9781476784724</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A follow up to Pico Iyer’s essay “The Joy of Quiet,” The Art of Stillness considers the unexpected adventure of staying put and reveals a counterintuitive truth: The more ways we have to connect, the more we seem desperate to unplug.

Why might a lifelong traveler like Pico Iyer, who has journeyed from Easter Island to Ethiopia, Cuba to Kathmandu, think that sitting quietly in a room might be the ultimate adventure? Because in our madly accelerating world, our lives are crowded, chaotic and noisy. There’s never been a greater need to slow down, tune out and give ourselves permission to be still.

In The Art of Stillness—a TED Books release—Iyer investigate the lives of people who have made a life seeking stillness: from Matthieu Ricard, a Frenchman with a PhD in molecular biology who left a promising scientific career to become a Tibetan monk, to revered singer-songwriter Leonard Cohen, who traded the pleasures of the senses for several years of living the near-silent life of meditation as a Zen monk. Iyer also draws on his own experiences as a travel writer to explore why advances in technology are making us more likely to retreat. He reflects that this is perhaps the reason why many people—even those with no religious commitment—seem to be turning to yoga, or meditation, or seeking silent retreats. These aren't New Age fads so much as ways to rediscover the wisdom of an earlier age. Growing trends like observing an “Internet Sabbath”—turning off online connections from Friday night to Monday morning—highlight how increasingly desperate many of us are to unplug and bring stillness into our lives.

The Art of Stillness paints a picture of why so many—from Marcel Proust to Mahatma Gandhi to Emily Dickinson—have found richness in stillness. Ultimately, Iyer shows that, in this age of constant movement and connectedness, perhaps staying in one place is a more exciting prospect, and a greater necessity than ever before.

In 2013, Pico Iyer gave a blockbuster TED Talk. This lyrical and inspiring book expands on a new idea, offering a way forward for all those feeling affected by the frenetic pace of our modern world."]]></description>
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<item rdf:about="https://www.ted.com/talks/pico_iyer_the_beauty_of_what_we_ll_never_know/transcript">
    <title>Pico Iyer: The beauty of what we'll never know | TED Talk</title>
    <dc:date>2025-07-12T17:36:52+00:00</dc:date>
    <link>https://www.ted.com/talks/pico_iyer_the_beauty_of_what_we_ll_never_know/transcript</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Almost 30 years ago, Pico Iyer took a trip to Japan, fell in love with the country and moved there. A keen observer of the human spirit, Iyer professes that he now feels he knows far less about Japan -- or, indeed, about anything -- than he thought he knew three decades ago. In this lyrical meditation on wisdom, Iyer expands on this curious insight about knowledge gained with age: that the more we know, the more we see how little we know."]]></description>
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<item rdf:about="https://www.freyaindia.co.uk/p/nobody-has-a-personality-anymore">
    <title>Nobody Has A Personality Anymore - by Freya India - GIRLS</title>
    <dc:date>2025-06-28T03:39:25+00:00</dc:date>
    <link>https://www.freyaindia.co.uk/p/nobody-has-a-personality-anymore</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["We are products with labels

Therapy-speak has taken over our language. It is ruining how we talk about romance and relationships, narrowing how we think about hurt and suffering, and now, we are losing the words for who we are. Nobody has a personality anymore.

In a therapeutic culture, every personality trait becomes a problem to be solved. Anything too human—every habit, every eccentricity, every feeling too strong—has to be labelled and explained. And this inevitably expands over time, encompassing more and more of us, until nobody is normal. Some say young people are making their disorders their whole personality. No; it’s worse than that. Now they are being taught that their normal personality is a disorder. According to a 2024 survey, 72% of Gen Z girls said that “mental health challenges are an important part of my identity.” Only 27% of Boomer men said the same.

This is part of a deeper instinct in modern life, I think, to explain everything. Psychologically, scientifically, evolutionarily. Everything about us is caused, categorised, and can be corrected. We talk in theories, frameworks, systems, structures, drives, motivations, mechanisms. But in exchange for explanation, we lost mystery, romance, and lately, I think, ourselves.

[TikTok embed]

We have lost the sentimental ways we used to describe people. Now you are always late to things not because you are lovably forgetful, not because you are scattered and interesting and secretly loved for never arriving on time, but because of ADHD. You are shy and stare at your feet when people talk to you not because you are your mother’s child, not because you are gentle and sweet and blush the same way she does, but autism. You are the way you are not because you have a soul but because of your symptoms and diagnoses; you are not an amalgam of your ancestors or curious constellation of traits but the clinical result of a timeline of childhood events. Every heartfelt, annoying, interesting piece of you, categorised. The fond ways your family describe you, medicalised. The pieces of us once written into wedding vows, read out in eulogies, remembered with a smile, now live on doctors’ notes and mental health assessments and BetterHelp applications. We are not people anymore. We have been products for a long time, and these are our labels.

We can’t talk about character either. There are no generous people anymore, only people-pleasers. There are no men or women who wear their hearts on their sleeves, only the anxiously attached, or the co-dependent. There are no hard workers, only the traumatised, the insecure overachievers, the neurotically ambitious. We even classify people without their consent. Now our clumsy mothers have always had undiagnosed ADHD; our quiet dads don’t realise they are autistic; our stoic grandfathers are emotionally stunted. We even helpfully diagnose the dead. And I think this is why people get so defensive of these diagnoses, so insistent that they explain everything. They are trying to hold onto themselves; every piece of their personality is contained within them.

And it’s not only personality traits we have lost. There are no experiences anymore, no phases or seasons of life, no wonders or mysteries, only clues about what could be wrong with us. Everything that happens can be explained away; nothing is exempt. We can’t accept that we love someone, madly and illogically; no, the enlightened way to think is to see through that, get down to what is really going on, find the hidden motives. Who we fall for is nothing but a trauma response. “You don’t have a crush; you have attachment issues”. Maybe he reminds you of an early caregiver who wounded you. In fact there are no feelings at all anymore; only dysregulated nervous systems. Every human experience we have is evidence, and the purpose of our lives is to piece it all perfectly together. This is the healthy way to think, that previous generations were so cruelly deprived of.

I’m not sure I believe this anymore. That we are more enlightened now than in the past, more emotionally intelligent. My grandma is a grandma, a mother, a wife; we are attachment disorders. She is selfless and takes things to heart; we have rejection sensitive dysphoria and fawn as a trauma response. They are souls; we are symptoms. Of course there were people in the past who needed real help and never received any sort of understanding, but that is not the full story; many were also happier, less self-conscious, actually able to forget themselves. I asked my grandparents who have been married for six decades why they chose each other and got a clumsy answer. They had never really thought about it. Maybe I am too nostalgic about the past, but there is something there that has been lost, that in that moment I struggled to relate to, a simpler way of living. And an arrogance to us now, seeing people in the past as incomplete and unsolved, when we are this anxious and confused.

I think this is why my generation gets stuck on things like relationships and parenthood. The commitments we stumble over, the decisions we endlessly debate, the traditions we find hard to hold onto, are often the ones we can’t easily explain. We are trying to explain the inexplicable. It’s hard to defend romantic love against staying single because it isn’t safe or controllable or particularly rational. The same with having children. Put these things in a pro-con list and they stop making logical sense. They cannot be calculated or codified. Ask older generations why they started families. Often they didn’t really think it through. And maybe that isn’t as crazy as we have been led to believe, maybe that isn’t so reckless, maybe there’s something human in that.

But of course this generation has a billion-dollar industry involved that wasn’t before. The world is also becoming more complicated; we want control and certainty. We take comfort in the causes of things. And yes there are young people helped by diagnoses, who can’t function and find relief in being understood, but fewer than we think. Many more have been convinced that the point of life is to classify and explain everything, and it’s making them miserable.

I find it strange that we think this is freeing, this brutal knowing. That this self-surveillance is the liberated way to live. That we are somehow less repressed, being boxed in by medical labels. There are young people spending the most carefree years of their lives mapping themselves out, categorising themselves for companies and advertisers. So much of their thinking is consumed by this. They don’t have memories anymore; only evidence, explanations, timelines of trauma. They don’t have relationships; only attachment figures, caregivers and co-regulators. And I think this is it, the cause of so much misery. We taught a generation that the meaning of life is not found outside in the world but inside their own heads. We underestimate it, this miserable business of understanding ourselves. I feel for the girls forensically analysing their childhoods while they are still in them, cramming their hope and pain and suffering into categories, reducing themselves down to trauma responses. It hurts to see this heartbreaking awareness we have inflicted on a generation, whose only understanding of the world is this militant searching, this reaching around for reasons. God, the life they are missing.

Because we can’t ever explain everything. At some point we have to stop analysing and seeing through things and accept the unknowable. All we can ever really achieve is faith. Some humour at ourselves, too. It’s impossible to heal from being human, and this is why the mental health industry has infinite demand. Explain anything long enough and you will find a pathology; dig deep enough and you will disappear.

We keep being told that the bravest thing now is to do the work. But I think it takes courage not to explain everything, to release control, to resist that impulse to turn inwards. And wisdom too, to accept that we will never understand ourselves through anything other than how we act, how we live, and how we treat other people. We are thinking about ourselves enough. We don’t need more awareness or answers. My worry is that after a lifetime spent trying to explain themselves, solve their strong feelings, standardise their personalities, and make sense of every experience, a generation might realise that the only problem they had, all along, was being human.

So free yourself to experience, not explain. Be brave enough to be normal. Do not offer up your feelings and decisions and memories to the intrusion of the market, to the interpretation of experts, to be filed as deviations from what the medical industry decides is healthy. Leave yourself unsolved. Who knows; it’s a mystery. Written in the stars. From somewhere unknown. Holding on to your personality is a declaration that you are human. A person, not a product. No other explanation needed."]]></description>
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    <title>These lessons in scepticism could make the world a better place | Psyche Ideas</title>
    <dc:date>2025-05-16T00:07:25+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["In our age of certainty and dogma, we would all do well to learn from the philosophy of the ancient Greco-Roman sceptics"]]></description>
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<item rdf:about="https://austinkleon.com/2019/04/24/youth-spies-and-curious-elders/">
    <title>Youth Spies and Curious Elders - Austin Kleon</title>
    <dc:date>2025-05-09T19:04:17+00:00</dc:date>
    <link>https://austinkleon.com/2019/04/24/youth-spies-and-curious-elders/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Not too long ago, I was hanging out at my friend Josh’s house, and his son Oliver was explaining the video game Fortnite to us.

“Isn’t the object of the game just to kill people?” Josh asked.

“No, dad,” Oliver replied, “the object of the game is to stay alive.”

I immediately thought of John Waters’ Make Trouble:

<blockquote>[A]s you get older, you’ll need youth spies that will keep you abreast of new music that nobody your age has heard of yet or body-piercing mutilations that are becoming all the rage—even budding sexually transmitted diseases you should go to any length to avoid.</blockquote>

He’s made this joke in lots of places, but here he is underscoring the heart of the joke: his insistence on holding onto is his curiosity: 

<blockquote>I have youth spies, people that report to me and I give them poppers for good information. But mostly I’m still interested in life. I don’t think it was better when I was young. I think the kids that are 15 and getting into trouble are having as much fun as I did. So I’m still curious. I don’t have fear of flying. I have fear of not flying. Always thinking that tomorrow is going to be better than yesterday.</blockquote>

Waters is what I call a Curious Elder — someone who manages to retain their curiosity as they age and stays interested in what young people are up to. The curious elder isn’t interested in judging youth, they’re interested in learning from them.

For the Curious Elder, “The kids are alright” isn’t an observation, it’s an attitude.

I do wonder sometimes if it’s easier to maintain this attitude if you aren’t a parent. Then again, there’s Brian Eno, a Curious Elder and parent, who I remember telling a lovely story about his daughter playing him Portishead’s “The Rip” in the car and becoming obsessed with it. Here is Eno on approaching the future with the attitude of a Curious Elder:

<blockquote>The revolutions of the future will appear in forms we don’t even recognise—in a language we can’t read. We will be looking out for twists on the old themes but not noticing that there are whole new conversations taking place. Just imagine if all the things about which we now get so heated meant nothing to those who follow us—as mysteriously irrelevant as the nuanced distinctions between anarcho-syndicalism and communist anarchism. At least we can hope for that. **As the cybernetician Stafford Beer once said to me: “If we can understand our children, we’re all screwed.” So revel in your mystification and read it as a sign of a healthy future.** Whatever happens next, it won’t be what you expected. If it is what you expected, it isn’t what’s happening next.</blockquote>

Emphasis mine. Revel in your mystification!

And of course, the flip side is true for youth: Be curious about what came before you and spend time listening to and learning from your elders — there’s a lot of wisdom and experience they have to share…"]]></description>
<dc:subject>curiosity austinkleon age aging staffordbeer brianeno johnwaters elders learning culture future youth thinking wisdom curiouselders 2019 mystification howwelearn life living revolution change</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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    <title>In Praise of the Gods - by Simon Sarris</title>
    <dc:date>2025-04-30T01:22:34+00:00</dc:date>
    <link>https://map.simonsarris.com/p/in-praise-of-the-gods</link>
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<item rdf:about="https://futuress.org/stories/kunha-pya-guasu/">
    <title>KUNHÃ PY’A GUASU</title>
    <dc:date>2025-03-25T19:13:59+00:00</dc:date>
    <link>https://futuress.org/stories/kunha-pya-guasu/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[A Guarani Nhandewa anthropologist writes on the courage of Indigenous women and the wisdom of the body.]]></description>
<dc:subject>sandrabenites guarani indigeneity indigenous bodies knowledge schools schooling unschooling orality oraltradition narrative guaraní experience collectivism collective territory body memory perspective education howwelearn learning wisdom roots place identity brasil brazil</dc:subject>
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<item rdf:about="https://press.vatican.va/content/salastampa/it/bollettino/pubblico/2025/01/28/0083/01166.html">
    <title>Nota “Antiqua et nova” sul rapporto tra intelligenza artificiale e intelligenza umana, del Dicastero per la Dottrina della Fede e del Dicastero per la Cultura e l’Educazione</title>
    <dc:date>2025-02-23T16:46:28+00:00</dc:date>
    <link>https://press.vatican.va/content/salastampa/it/bollettino/pubblico/2025/01/28/0083/01166.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["AI and Our Relationship with God

104. Technology offers remarkable tools to oversee and develop the world’s resources. However, in some cases, humanity is increasingly ceding control of these resources to machines. Within some circles of scientists and futurists, there is optimism about the potential of artificial general intelligence (AGI), a hypothetical form of AI that would match or surpass human intelligence and bring about unimaginable advancements. Some even speculate that AGI could achieve superhuman capabilities. At the same time, as society drifts away from a connection with the transcendent, some are tempted to turn to AI in search of meaning or fulfillment—longings that can only be truly satisfied in communion with God.[194]

105. However, the presumption of substituting God for an artifact of human making is idolatry, a practice Scripture explicitly warns against (e.g., Ex. 20:4; 32:1-5; 34:17). Moreover, AI may prove even more seductive than traditional idols for, unlike idols that “have mouths but do not speak; eyes, but do not see; ears, but do not hear” (Ps. 115:5-6), AI can “speak,” or at least gives the illusion of doing so (cf. Rev. 13:15). Yet, it is vital to remember that AI is but a pale reflection of humanity—it is crafted by human minds, trained on human-generated material, responsive to human input, and sustained through human labor. AI cannot possess many of the capabilities specific to human life, and it is also fallible. By turning to AI as a perceived “Other” greater than itself, with which to share existence and responsibilities, humanity risks creating a substitute for God. However, it is not AI that is ultimately deified and worshipped, but humanity itself—which, in this way, becomes enslaved to its own work.[195]

106. While AI has the potential to serve humanity and contribute to the common good, it remains a creation of human hands, bearing “the imprint of human art and ingenuity” (Acts 17:29). It must never be ascribed undue worth. As the Book of Wisdom affirms: “For a man made them, and one whose spirit is borrowed formed them; for no man can form a god which is like himself. He is mortal, and what he makes with lawless hands is dead, for he is better than the objects he worships since he has life, but they never have” (Wis. 15:16-17).

107. In contrast, human beings, “by their interior life, transcend the entire material universe; they experience this deep interiority when they enter into their own heart, where God, who probes the heart, awaits them, and where they decide their own destiny in the sight of God.”[196] It is within the heart, as Pope Francis reminds us, that each individual discovers the “mysterious connection between self-knowledge and openness to others, between the encounter with one’s personal uniqueness and the willingness to give oneself to others.”[197] Therefore, it is the heart alone that is “capable of setting our other powers and passions, and our entire person, in a stance of reverence and loving obedience before the Lord,”[198] who “offers to treat each one of us as a ‘Thou,’ always and forever.”[199]

VI. Concluding Reflections

108. Considering the various challenges posed by advances in technology, Pope Francis emphasized the need for growth in “human responsibility, values, and conscience,” proportionate to the growth in the potential that this technology brings[200]—recognizing that “with an increase in human power comes a broadening of responsibility on the part of individuals and communities.”[201]

109. At the same time, the “essential and fundamental question” remains “whether in the context of this progress man, as man, is becoming truly better, that is to say, more mature spiritually, more aware of the dignity of his humanity, more responsible, more open to others, especially the neediest and the weakest, and readier to give and to aid all.”[202]

110. As a result, it is crucial to know how to evaluate individual applications of AI in particular contexts to determine whether its use promotes human dignity, the vocation of the human person, and the common good. As with many technologies, the effects of the various uses of AI may not always be predictable from their inception. As these applications and their social impacts become clearer, appropriate responses should be made at all levels of society, following the principle of subsidiarity. Individual users, families, civil society, corporations, institutions, governments, and international organizations should work at their proper levels to ensure that AI is used for the good of all.

111. A significant challenge and opportunity for the common good today lies in considering AI within a framework of relational intelligence, which emphasizes the interconnectedness of individuals and communities and highlights our shared responsibility for fostering the integral well-being of others. The twentieth-century philosopher Nicholas Berdyaev observed that people often blame machines for personal and social problems; however, “this only humiliates man and does not correspond to his dignity,” for “it is unworthy to transfer responsibility from man to a machine.”[203] Only the human person can be morally responsible, and the challenges of a technological society are ultimately spiritual in nature. Therefore, facing those challenges “demands an intensification of spirituality.”[204]

112. A further point to consider is the call, prompted by the appearance of AI on the world stage, for a renewed appreciation of all that is human. Years ago, the French Catholic author Georges Bernanos warned that “the danger is not in the multiplication of machines, but in the ever-increasing number of men accustomed from their childhood to desire only what machines can give.”[205] This challenge is as true today as it was then, as the rapid pace of digitization risks a “digital reductionism,” where non-quantifiable aspects of life are set aside and then forgotten or even deemed irrelevant because they cannot be computed in formal terms. AI should be used only as a tool to complement human intelligence rather than replace its richness.[206] Cultivating those aspects of human life that transcend computation is crucial for preserving “an authentic humanity” that “seems to dwell in the midst of our technological culture, almost unnoticed, like a mist seeping gently beneath a closed door.”[207]

True Wisdom

113. The vast expanse of the world’s knowledge is now accessible in ways that would have filled past generations with awe. However, to ensure that advancements in knowledge do not become humanly or spiritually barren, one must go beyond the mere accumulation of data and strive to achieve true wisdom.[208]

114. This wisdom is the gift that humanity needs most to address the profound questions and ethical challenges posed by AI: “Only by adopting a spiritual way of viewing reality, only by recovering a wisdom of the heart, can we confront and interpret the newness of our time.”[209] Such “wisdom of the heart” is “the virtue that enables us to integrate the whole and its parts, our decisions and their consequences.” It “cannot be sought from machines,” but it “lets itself be found by those who seek it and be seen by those who love it; it anticipates those who desire it, and it goes in search of those who are worthy of it (cf. Wis 6:12-16).”[210]

115. In a world marked by AI, we need the grace of the Holy Spirit, who “enables us to look at things with God’s eyes, to see connections, situations, events and to uncover their real meaning.”[211]

116. Since a “person’s perfection is measured not by the information or knowledge they possess, but by the depth of their charity,”[212] how we incorporate AI “to include the least of our brothers and sisters, the vulnerable, and those most in need, will be the true measure of our humanity.”[213] The “wisdom of the heart” can illuminate and guide the human-centered use of this technology to help promote the common good, care for our “common home,” advance the search for the truth, foster integral human development, favor human solidarity and fraternity, and lead humanity to its ultimate goal: happiness and full communion with God.[214]

117. From this perspective of wisdom, believers will be able to act as moral agents capable of using this technology to promote an authentic vision of the human person and society.[215] This should be done with the understanding that technological progress is part of God’s plan for creation—an activity that we are called to order toward the Paschal Mystery of Jesus Christ, in the continual search for the True and the Good."

[via:
https://2ndbreakfast.audreywatters.com/automated-contempt/ ]]]></description>
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<item rdf:about="https://www.soundstrue.com/products/flourishing-kin">
    <title>Flourishing Kin – Sounds True</title>
    <dc:date>2025-02-15T01:49:21+00:00</dc:date>
    <link>https://www.soundstrue.com/products/flourishing-kin</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This poetic guide from Indigenous scholar Yuria Celidwen is a first-of-its-kind book, offering a beautiful gathering of the wisdom, traditions, and practices that bridge Indigenous and Western sciences, knowledges, and ways to address our collective aspiration for health, wellness, justice, and equity for collective, sustainable flourishing.

...

From Indigenous scholar Yuria Celidwen comes a first-of-its-kind book about our aspiration for sustainable, collective flourishing through Indigenous wisdom, traditions, and practices that bridge Indigenous and Western knowledges and ways.

How do we cultivate happiness? When facing the monumental challenges of our world, we often end up disconnecting in order to focus on our mental health. Dr. Yuria Celidwen explains this focus on our own state of mind alone is precisely why so many of us struggle to flourish. “What’s been overlooked is the Indigenous perspective of relationality,” she says. “It is the understanding that happiness is only possible in community, when we cultivate our relationships toward all kin, from human to more-than-human, and to our living Earth.”

Dr. Celidwen’s research shows the tremendous benefit of integrating Indigenous approaches into our approach to well-being, while recognizing the gains made by Western positive psychology, mindfulness, and neuroscience. In Flourishing Kin, she identifies seven key principles found in Indigenous cultures worldwide that embrace virtue, ethical living, and spirituality. Each principle—Kin Relationality, Body Seed, Senshine, Heartfelt Wisdom, Ecological Belonging, Collective Well-Being, and Reemergence—is a seed to flourishing kin, and reveals how we can overcome isolation and climate anxiety, nourish healthy relationships with our communities and environment, and build strong foundations of well-being that elevate our life choices for the benefit of our whole planet.

Sustainable collective flourishing goes beyond optimism or resilience. Offering opportunities for exploration, reflection, and personalized insight, here you’ll find shared storytelling, cultural tradition, and other forms of enhanced contemplative practice like ritual, music, movement, and art to support your journey. Through poetic expression and authentic truth telling, Dr. Celidwen invites us to experience a path to fulfillment that allows us to meet the world in all its complexity with reverence and joyous commitment to participate in the flourishing of all living beings."

...

"This poetic guide from Indigenous scholar Yuria Celidwen is a first-of-its-kind book, offering a beautiful gathering of the wisdom, traditions, and practices that bridge Indigenous and Western sciences, knowledges, and ways to address our collective aspiration for health, wellness, justice, and equity for collective, sustainable flourishing."]]></description>
<dc:subject>yuriacelidwen 2024 senses allthesense justice equity kinship isolation climatechange climateanxiety relationships community communities environment well-being indigeneity indigenous virtue ecology wisdom sustainability happiness wellbeing</dc:subject>
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<item rdf:about="https://improvisedlife.com/2021/10/19/kurt-vonnegut-we-are-here-on-earth-to-fart-around/">
    <title>Kurt Vonnegut: 'We are Dancing Animals...' - Improvised Life</title>
    <dc:date>2024-11-27T01:56:29+00:00</dc:date>
    <link>https://improvisedlife.com/2021/10/19/kurt-vonnegut-we-are-here-on-earth-to-fart-around/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Longtime reader Ann R. threw a long Kurt Vonnegut quote over our transom, with the words “I don’t know if this is true but I thought it was the kind of thing you would like”. “Well”, we thought, “even if Vonnegut didn’t say it, it is full of wisdom and big reminders.” Even better, Vonnegut DID indeed say it when asked his thoughts on replacing human contact with electronic contact. We hunted it down in the September 1996 Technology issue of Inc. [https://www.inc.com/magazine/19951215/2653.html ]

<blockquote>I work at home, and if I wanted to, I could have a computer right by my bed, and I’d never have to leave it. But I use a typewriter, and afterwards I mark up the pages with a pencil. Then I call up this woman named Carol out in Woodstock and say, “Are you still doing typing?” Sure she is, and her husband is trying to track bluebirds out there and not having much luck, and so we chitchat back and forth, and I say, “OK, I’ll send you the pages.”     

Then I’m going down the steps, and my wife calls up, “Where are you going?” I say, “Well, I’m going to go buy an envelope.” And she says, “You’re not a poor man. Why don’t you buy a thousand envelopes? They’ll deliver them, and you can put them in a closet.” And I say, “Hush.” So I go down the steps here, and I go out to this newsstand across the street where they sell magazines and lottery tickets and stationery. I have to get in line because there are people buying candy and all that sort of thing, and I talk to them. The woman behind the counter has a jewel between her eyes, and when it’s my turn, I ask her if there have been any big winners lately. I get my envelope and seal it up and go to the postal convenience center down the block at the corner of 47th Street and 2nd Avenue, where I’m secretly in love with the woman behind the counter. I keep absolutely poker-faced; I never let her know how I feel about her. One time I had my pocket picked in there and got to meet a cop and tell him about it. Anyway, I address the envelope to Carol in Woodstock. I stamp the envelope and mail it in a mailbox in front of the post office, and I go home. And I’ve had a hell of a good time. And I tell you, we are here on Earth to fart around, and don’t let anybody tell you any different.         

Electronic communities build nothing. You wind up with nothing. We’re dancing animals. How beautiful it is to get up and go do something. [Gets up and dances a jig.]</blockquote>

We love the tiny riches Vonnegut encounters in the simple mission of buying an envelope, a BIG reminder of the wonders to be had from occasionally, regularly, forsaking digital for analog and slowing down to human speed. (And for doing things that are not obviously productive.) It occurs to us that these are the very things many of us have missed so much during the long Covid lockdown: small, meaningful exchanges with other human beings, in person. We didn’t realize how much they mattered until they disappeared.

Vonnegut spoke those words 25 years ago and only got one thing wrong: “Electronic communities build nothing.” In fact, they can build A LOT that is tangible, useful, heartening.

He imparts some serious wisdom: It is in “farting around” that we discover and fuel a wealth of good things, including our natural creative expression.

We’re dancing animals. How beautiful it is to get up and go do something."

[via:
https://www.robinsloan.com/newsletters/2024-gift-guide/ ]]]></description>
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    <dc:date>2024-11-03T22:35:38+00:00</dc:date>
    <link>https://psyche.co/ideas/wisdom-is-a-virtue-but-how-do-we-judge-if-someone-has-it</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Our team explored who is considered wise in cultures with contrasting philosophical traditions. The results surprised us"
]]></description>
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    <title>Everything Is Out of Water | The Point Magazine</title>
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    <link>https://ellierobins.substack.com/p/reading-is-a-psychedelic-drug</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["On a millennium of change in the way we read, what we've lost, and how to read to meet god on the page"]]></description>
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<item rdf:about="https://emergencemagazine.org/interview/documenting-shifting-landscapes/">
    <title>Documenting Shifting Landscapes – A Conversation with Kalyanee Mam</title>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this conversation, recorded live at our Shifting Landscapes exhibition last year, Emergence executive editor Emmanuel Vaughan-Lee speaks with award-winning Cambodian-American filmmaker Kalyanee Mam about her process of creating Lost World—a short film that shares the story of a Koh Sralau community whose livelihood is threatened by ruthless sand dredging. Talking about the importance of documenting the shifts in our outer landscapes as a way to understand our changing inner relationship with the Earth, Kalyanee shares how her intimate experiences with people and places while filmmaking have rooted her in spiritual connection with the landscapes of Cambodia."

[See also:
https://emergencemagazine.org/film/taste-of-the-land/ ]]]></description>
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<item rdf:about="https://www.harvardmagazine.com/2024/07/harry-lewis-computers-humanity">
    <title>Six Decades of Computer Science at Harvard | Harvard Magazine</title>
    <dc:date>2024-07-28T16:12:38+00:00</dc:date>
    <link>https://www.harvardmagazine.com/2024/07/harry-lewis-computers-humanity</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Reflections on six decades of relations with computers"

...

"The first error is suggesting that computers can be digitally trained to be superior versions of human intellects. And the second is inferring that human judgment will not be needed once computers get smart enough.

Learning first. How do we become the people we are? Not by training a blank slate with discrete experience data. Our brains start off prewired to a significant if poorly understood degree. And then we learn from the full range of human experience in all its serendipitous contingency. We learn from the feel of an embrace and taste of ice cream, from battle wounds and wedding ceremonies and athletic defeats, from bee stings and dog licks, from watching sunsets and riding roller coasters and reading Keats aloud and listening to Mozart alone. Trying to train a computer about the meaning of love or grief is like trying to tell a stranger about rock and roll.

And not just from all these life experiences of our own but from the experiences of all our cultural ancestors. Our teachers—all those from whom we have learned, and those departed souls who taught our teachers—have shaped all those experiences into a structure of life, a system of values and ideals, a way in which we see and interpret the world.

No two of us see the world exactly the same way. Within a culture there are commonalities, but divisions and disputes both within and among groups are fodder for ethnic and religious enmities and civil and international wars.

We will never rid ourselves of the burden of deciding on values and then sorting out our differences. Just as an airline can’t escape responsibility for the advice its chatbot gives, no AI system can be divorced from the judgments of the humans who created it.

It is easy to train a computer to mimic an evil human—that is already happening in sectors where it is profitable. But how could computers be trained to value civilization itself, with so little agreement among humans about what that entails? Some of us hope for ascendency of Enlightenment values—for example, “to advance learning and perpetuate it to posterity” as the founders said of creating Harvard College on the new continent. But what would be the training data set for a superintelligence that would decide what exactly that means—what of civilization to preserve, and what to abandon or vanquish? And which humans could be trusted to frame the query?

Computer scientists, economists, and statisticians have perfected the art of optimal decision-making under defined constraints. But understanding what it means to be human, valuing joy as well as utility, grappling with the moral significance of competing values—these are the domain of the humanities, the arts, philosophy, the challenging, heart-wrenching, soul-searching, exhilarating, character-building, sleepless-night process of a well-rounded liberal education.

Today’s AI-giddy techno-optimists and techno-pessimists might heed Henri Poincaré’s caution: “The question is not, ‘What is the answer?’ The question is, ‘What is the question?”’ The humanities have pressed the great questions on every new generation. That is how they differ from the sciences, a literary scholar once explained to me; humanists don’t solve problems, they cherish and nurture them, preparing us and our children and grandchildren to confront them as people will for as long as the human condition persists. Our hope for the beneficial development of AI rests on the survival of humanistic learning.

“There is intelligence in their hearts, and there is speech in them and strength, and from the immortal gods they have learned how to do things.” So wrote Homer some 2,800 years ago of golden robots forged by the divine blacksmith Hephaestus. But these demigod automata knew who was boss. “These stirred nimbly in support of their master,” the Iliad continues. Only hubristic humans could think that their counterfeits might completely substitute for human companionship, wisdom, curiosity, and judgment."
]]></description>
<dc:subject>harrylewis computers computing humanities technosolutionism technology technooptimism 2024 ai artificialintelligence chatgpt learning howelearn thinking philosophy humanism humans wisdom curiosity judgement automata automation slow small economics economists joy utility morality liberalarts character values</dc:subject>
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<item rdf:about="https://www.picuki.com/media/2831563623918013890">
    <title>Added by @havenwatchco Instagram post I hate the ETA 7750. I imagine I’m not alone. I hate the rotor wobble, and I loathe the 6/9/12 subdial layout that’s dominated chrono design for the last half century. The V22/72 didn’t last that long! But when</title>
    <dc:date>2024-07-01T07:16:56+00:00</dc:date>
    <link>https://www.picuki.com/media/2831563623918013890</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I hate the ETA 7750. I imagine I’m not alone. I hate the rotor wobble, and I loathe the 6/9/12 subdial layout that’s dominated chrono design for the last half century. The V22/72 didn’t last that long! But when @stevereidell and I started talking Chilton Mk2, I wondered if there was a way to do the 7750 in an interesting way. It’d have to be a manual wind, obviously, and it’d have to almost sneak its existence onto the dial—it couldn’t be obvious, some blatant homage. So here was a very, *very* early draft. The actual Mk2 (which should launch this fall) will look very little like this. There will be a white one and a not white one, which has design elements that stem from Steve’s old @fender bass. But this is the idea. Thanks as ever to everyone for your support+kindness+the rest. If you’re on the fence about the Chilluminati: they’ll sell out this year, so if you want one, get one while you can. The rad news on those is we’ll be shipping starting later this month, which is a thrill. And the Lomax (and much, much more) coming probably in July. Stay safe+warm+kind out there. As one of my fav people once advised: listen more than you speak, reflect more than you think. #havenwatches #havenwatchco #midwestmisfits #midwestmaker #watchmaking #watchdesign #punkwatches #indiewatches #7750 #hodinkee #watchfam #dailywatch #instawatch #wruw #wis #wus"]]></description>
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    <title>Yesterday’s Men, by Alan Jacobs</title>
    <dc:date>2024-06-19T02:32:24+00:00</dc:date>
    <link>https://harpers.org/archive/2024/07/yesterdays-men-alan-jacobs/</link>
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<item rdf:about="https://sarahendren.com/2024/05/20/twofold/">
    <title>twofold | sara hendren</title>
    <dc:date>2024-06-12T03:14:15+00:00</dc:date>
    <link>https://sarahendren.com/2024/05/20/twofold/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Bear with me here, y’all — most secular humanists I know read about the Uncertainty Principle [https://sarahendren.com/2024/05/20/an-unconditioned-whole/ ] and think, well, sure. This is the pinnacle of wisdom, they say: to hold all our views with humility, especially any views about why we’re here, how to live well, the source of moral reasoning. This view is preferable to the triumphalism of my scientistic friends, who are committed a priori to a world in which what’s real is what’s empirically measurable. And I’m with the humanists in thinking that the only truly honest intellectual position, in an absolute sense, is agnosticism.

But if you understand only the “partiality of our perception” piece of the uncertainty principle, you’ve understood maybe half of its importance. The other half is just as challenging: that we can hold in our minds the possibility of a fully complete and comprehensive view of the world, while also bumping up hard against our incapacity to ever experience that view. This is what Egginton means by taking seriously both the “unconditioned whole” and the fact of our conditional knowing. Both things are true: the sublime reality of the view-from-nowhere, and the fact that human perception is gifted and fated to know only in fragments. This is the profundity of Kant’s categorical imperative, too: Not just a pragmatic way to reason ourselves into moral action (can x choice generalize to all times and conditions?), but the fact of both knowing an absolute moral standard exists, and accepting the conditional fate of the human animal to live relative to it.

We all carry around a mishmash of “reasoning” as we make our way through life, of course. But it won’t do to posit that a) the human animal is a mechanical system, evolved and selected for broadly pro-social behavior that has no external reality, only adaptive fitness, while also thinking b) I myself happen to be fortunate enough to be evolved in the right way and will live as though my own preferences correspond to some external standard, while disavowing that any such external reality exists. As Egginton says: the unconditioned whole — the external standard, the comprehensive view — this perfection is what makes our partiality legible, meaningful, perceivable. How can one consider this without stopping in one’s tracks?"]]></description>
<dc:subject>sarahendren 2024 agnosticism moralreasoning uncertaintyprinciple wisdom kant reasoning knowing perception allthesenses williamegginton humans humanism philosophy immanuelkant</dc:subject>
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<item rdf:about="https://www.lightspeedmagazine.com/fiction/we-will-teach-you-how-to-read-we-will-teach-you-how-to-read/">
    <title>We Will Teach You How to Read | We Will Teach You How to Read - Lightspeed Magazine</title>
    <dc:date>2024-05-12T23:41:33+00:00</dc:date>
    <link>https://www.lightspeedmagazine.com/fiction/we-will-teach-you-how-to-read-we-will-teach-you-how-to-read/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[See also:

"Author Spotlight: Caroline M. Yoachim"
https://www.lightspeedmagazine.com/nonfiction/author-spotlight-caroline-m-yoachim-5/ 

"Collaboration?
BY KEN LIU & CAROLINE M. YOACHIM IN UNCANNY MAGAZINE ISSUE FIFTY

Content Note: This story uses unusual formatting and fonts that may not be accessible to screen readers. A screen reader- and accessibility device-friendly version is located in this link here."
https://www.uncannymagazine.com/article/collaboration/

via:
https://kottke.org/24/05/0044591-we-will-teach-you-how ]

]]></description>
<dc:subject>carolineyoachim 2024 stories shortstories form sciencefiction scifi reading writing howwelearn howweread howwewrite life living loss transformation love death iteration transmission culture society legacy knowledge wisdom generations commemoration inheritance repetition johnjosephadams kenliu attention workingmemory memory pedagogy teaching howweteach</dc:subject>
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<item rdf:about="https://alaskarivertime.org/Clock">
    <title>Alaska RiverTime</title>
    <dc:date>2024-04-16T21:16:13+00:00</dc:date>
    <link>https://alaskarivertime.org/Clock</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[See also:

"A Revolution in Time
Why clocks need to follow the tempo of nature."
https://nautil.us/a-revolution-in-time-544416/

https://vimeo.com/460255371 ]

"Sourcing the Future in Nature

Standard time is measured by atomic clocks, providing a technical basis for global transactions independent of the environment in which we live. Rivers offer an alternative. Monitoring their natural flow makes us more attentive to ground conditions. Spanning deep time and changing with the seasons, they’re a meaningful source of ecological wisdom — today and tomorrow.

Alaska River Time engages a network of glacial and spring rivers to regulate a new kind of clock, which speeds up and slows down with the waters. The clock can be used to recalibrate all aspects of life from work schedules to personal relationships.

River Time is applicable locally and globally, a new standard of ground truth that will be increasingly relevant as we reinforce and reimagine our relationships with the natural world.

River Time is a creative work by Jonathon Keats. Keats is an experimental philosopher, artist and writer. He creates conceptually driven interdisciplinary art projects that pose questions about the Universe.

Standard time is measured by atomic clocks, providing a technical basis for global transactions independent of the environment in which we live. Rivers offer an alternative. Monitoring their natural flow makes us more attentive to ground conditions. Spanning deep time and changing with the seasons, they’re a meaningful source of ecological wisdom — today and tomorrow.

Calculating River Time

River time is calculated by comparing the current flow of a stream against its long-term historical (11 - 73 year) average flow. If the current flow is faster than the historical average, river time runs faster than standard time, and if the flow is slower than the historical average, river time runs slower.

For example, if the historical average for a stream is 1000 cubic feet per second (cfs) and the current flow is 1200 cfs (20% more water volumne), then 60 seconds of river time will be equal to 50 seconds of standard time (time running 20% faster). The same stream, flowing at a rate of 400 cfs (60% slower) would result in river time running 60% slower than standard time, and 60 seconds of river time would equal 150 seconds of standard time.

During winter months, flow tends to be significantly lower due to lower temperatures, with the stream water freezing, precipitation falling as snow rather than rain, and little or no glacial melting, with a corresponding slowdown of river time. In warmer summer months, melting snow and glacial ice, and preciptation falling as rain dramatically increase the flow, and river time speeds up.

The calculation of Alaska river time began on January 1, 2020, and over the course of a year, if the streams flow averages out to the historical annual flow, river time will also average out to standard time: falling behind during winter months, and catching up again during summer. However, if weather (increased rainfall, drought, etc.) and climate (changing average temperature, shifting weather patterns, etc.) changes occur, river time will drift away from standard time, falling ahead or behind over the years.

Alaska mean river time is calculated by combining the river time rates of Ship Creek, Campbell Creek, Knik River, Matanuska River and Susitna River to generate an average time affected by the unique characteristics of each stream. Flow data for each stream is gathered from gauges maintained by the U.S. Geological Survery (USGS), with measurements reported every 15-30 minutes on the USGS Water Data website, and is used to calculate the river time for each individual river, plus a combined Alaska mean river time with each stream given equal weight.

SEED Lab

Alaska River Time is a project of the Anchorage Museum and its SEED Lab. It is part of a series of public artworks that examine future + climate and connections to the natural world through art and design.

SEED Lab is a space and a way of thinking, creating and convening, seeking creative and critical ways of responding to climate change. We host conversations and organize a series of public art projects.

For more information about how to get involved or collaborate on a project or event, contact us at seed@anchoragemuseum.org. For information about public events held at or with SEED Lab, follow us on Instagram or check the Museum calendar at https://www.anchoragemuseum.org/visit/calendar/.

SEED Lab is one of five winners of the Bloomberg Philanthropies Public Art Challenge. The Municipality of Anchorage is a partner with the Anchorage Museum to create public art that explores pressing social issues."]]></description>
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<item rdf:about="https://nautil.us/the-ancient-wisdom-stored-in-trees-252713/">
    <title>The Ancient Wisdom Stored in Trees - Nautilus</title>
    <dc:date>2024-04-16T21:14:49+00:00</dc:date>
    <link>https://nautil.us/the-ancient-wisdom-stored-in-trees-252713/</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>2022 trees wisdom multispecies morethanhuman history science jaredfarmer nature</dc:subject>
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<item rdf:about="https://podcasts.apple.com/us/podcast/the-denial-of-death/id1081584611?i=1000647919852">
    <title>The Gray Area with Sean Illing: The denial of death on Apple Podcasts</title>
    <dc:date>2024-04-15T20:04:40+00:00</dc:date>
    <link>https://podcasts.apple.com/us/podcast/the-denial-of-death/id1081584611?i=1000647919852</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["It’s been 50 years since Ernest Becker’s breakthrough book The Denial of Death was first published, and its thesis has become more relevant than ever. Filmmaker Jef Sewell is the co-creator of a new documentary about Becker called All Illusions Must Be Broken. It features never-before-heard audio of the enigmatic anthropologist and puts his theories in a modern context."

[See also:
https://www.listennotes.com/podcasts/the-gray-area-with/the-denial-of-death-qaKz6NjJeFi/

via:
https://submittedforyourperusal.com/2024/04/05/all-illusions-must-be-broken/ ]]]></description>
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<item rdf:about="https://www.cbc.ca/player/play/1.7032238">
    <title>CBC Massey Lectures | #1: Cura’s Gift | CBC.ca</title>
    <dc:date>2024-03-23T19:44:32+00:00</dc:date>
    <link>https://www.cbc.ca/player/play/1.7032238</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Insecurity has become a "defining feature of our time," says CBC Massey lecturer Astra Taylor. The Winnipeg-born writer and filmmaker explores how rising inequality, declining mental health, the climate crisis, and the threat of authoritarianism originate from a social order built on insecurity. In her first lecture, she explores the existential insecurity we can’t escape — and the manufactured insecurity imposed on us from above."]]></description>
<dc:subject>astrataylor 2023 insecurity crisis crises housing mentalhealth socialorder police policing beauty inequality climatecrisis climatechange authoritarianism security risk randomness stoics existentialism power control life living worry covid-19 coronavirus pandemic empathy solidarity appearance intelligence health age discrimination apprehension self-aggrandizement coping online internet energy freedom hustle hustleculture self-care survival hierarchy hierarchies history ancientgreece buddhism zenbuddhism liberalism capitalism latecapitalism needs consumerism consumption discontent manufactureddisconsent manufacturedinsecurity myths myth exploitation profit profits culture democracy debtcollective debt socialsafetynet expectation deprivation wealth wealthdistribution economics emotions shame suffering competition haves havenots indigence opulence commonalities illness depression anxiety addiction drugs drugabuse status stress billionaires ecology environment sustainability socialjustice justice progress</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=ohsQ3WtdWoM">
    <title>&quot;Writing should give access to the world.&quot; | Writer Benjamín Labatut | Louisiana Channel - YouTube</title>
    <dc:date>2024-02-01T02:44:40+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=ohsQ3WtdWoM</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[""We live in a world that is bigger than us. It can be terrifying, but it is also inspiring. We cannot survive without mysteries. Mysteries are more important than truth. Writing should give access to the world and at the same time darken it for you so that it becomes mysterious again", says the celebrated Chilean writer Benjamín Labatut in this interview.
 
"Literature and science are two of the ways in which we build our sense of the world. Literature is like an older crazy sister of science because it is disorganized. It is not tied down to any set of ideas of the truth so that it can consider anything, and in that sense, it has a freedom that science can't aspire to. I think of literature as a science that really cares about experiments, you can consider the wildest ideas, and you can play with theories that are wrong, that are delirious and insane." 

"Literature has no power at all, and because of that, it is very precious because we can play with ideas that contradict self-evident meanings in the world, and that is a great source of beauty and inspiration. It is a great source of fun, too. "

"You are never just looking at a flower. You look at a flower and have an emotional tone and are contaminated by your other senses, memories biting at you. It is very hard to give any measure about what it feels like to be alive from moment to moment. It is not realism. Our experience of the world is not realistic at all. It is hallucinatory. That is kind of what literature should mirror."

"Beauty is the most important thing there is. I think the truth is completely secondary. Life and beauty are completely intertwined, and we don't realize it. We don't understand that it is something that was here before us. We are just interacting with some of its versions. It is not just in the flowers but also beneath the ground, in the dirt; it is everywhere. It is the universe being in love with itself." 

"I am fascinated by singularities, things that lie outside the regular order. Exceptions of all kinds, one of the things that I get angry about is the modern depreciation of the word genius. As if everybody were the same and it is not like that at all:

One of the great things about being human is how different we are. And there are these outliers, men, and women that really seem to come from another world. They suffer for it too," Labatut says, referring to his novel 'When We Cease to Understand the World', which presents scientists who made great discoveries and failed in other ways. "Because it is very dangerous to suddenly discover something new about ourselves, going a step beyond. You fall into the really strange space, like colonizing new territories, which is dangerous, but to me, it is fascinating. Were it not for these strange, unique beings; we would not have gone very far. We still need this exceptionality. "

Benjamín Labatut is a Chilean author born in Rotterdam, The Netherlands, in 1980. He spent his childhood in The Hague, Buenos Aires, and Lima, before settling in Chile, where he currently lives and works. His first book of short stories, 'Antarctica starts here', won the 2009 Caza de Letras Prize in Mexico, and the Santiago Municipal Prize, in Chile. His second book, 'After the Light', consists of a series of scientific, philosophical, and historical notes on the void, written after a deep personal crisis. His third book, 'When We Cease to Understand the World' has been translated to more than 20 languages. The English edition of the book was shortlisted for the International Booker Prize in 2021. In July 2021, Barack Obama included the book in his last reading list for the summer, which Obama shared on his Twitter account. It was selected for the New York Times Book Review's "10 Best Books of 2021" list. 


Benjamín Labatut was interviewed by his Danish translator Peter Adolphsen in connection with the Louisiana Literature festival in August 2022 at the Louisiana Museum of Modern Art in Denmark."

[also here:
https://vimeo.com/751808996 
https://channel.louisiana.dk/video/benjam%c3%adn-labatut-writing-outside-the-regular-order

goes with another video:

""Anything that comes out of a writer is fiction." | Writer Benjamín Labatut" 
https://www.youtube.com/watch?v=E-OFnHwuTBg ]]]></description>
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<item rdf:about="https://atmos.earth/western-science-indigenous-wisdom/">
    <title>The Ties That Bind | Atmos</title>
    <dc:date>2024-01-25T05:31:28+00:00</dc:date>
    <link>https://atmos.earth/western-science-indigenous-wisdom/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Western scientists are still catching up to the knowledge possessed and passed down by Indigenous peoples. With our world hanging on by a thread, Ruth H. Hopkins explains how its fate is inseparably intertwined with that of its original stewards—and the wisdom they hold."]]></description>
<dc:subject>sevengenerations 2020 ruthhopkins indigeneity indigenous science knowledge stewardship wisdom</dc:subject>
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<item rdf:about="https://www.honest-broker.com/p/i-ask-seven-heretical-questions-about">
    <title>I Ask Seven Heretical Questions About Progress</title>
    <dc:date>2024-01-23T18:29:03+00:00</dc:date>
    <link>https://www.honest-broker.com/p/i-ask-seven-heretical-questions-about</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["1. Progress should be about improving the quality of life and human flourishing. We make a grave error when we assume this is the same as new tech and economic cost-squeezing.

2. There was a period when new tech improved the quality of life, but that time has now ended. In the last decade, we’ve seen new tech harming the people who use it the most—hence most so-called innovations are now anti-progress by any honest definition.

3. There was a time when lowering costs improved quality of life—raising millions of people out of poverty all over the world. But in the last decade, cost-squeezing has led to very different results, and is increasingly linked to a collapse in the quality of products and services. Some people get richer from these cost efficiencies, and a larger group move into more intensely consumerist lifestyles—but none of these results (crappy products, super-rich elites, mass consumerist lifestyles, etc.) deserve to be called progress.

4. The discourse on progress is controlled by technocrats, politicians and economists. But in the current moment, they are the wrong people to decide which metrics drive quality of life and human flourishing.

5. Real wisdom on human flourishing is now more likely to come from the humanities, philosophy, and the spiritual realms than technocrats and politicians. By destroying these disciplines, we actually reduce our chances at genuine advancement.

6. Things like music, books, art, family, friends, the inner life, etc. will increasingly play a larger role in quality of life (and hence progress) than gadgets and devices.

7. Over the next decade, the epicenter for meaningful progress will be the private lives of individuals and small communities. It will be driven by their wisdom, their core values, and the courage of their convictions—none of which will be supplied via virtual reality headsets or apps on their smartphones."

[via:
https://blog.ayjay.org/placing-bets/ ]]]></description>
<dc:subject>tedgioia 2024 progress technology small local humanities philosophy technocracy technocrats spirituality music books art families friends innerlife qualityoflife values wisdom humanism humanflourishing smarthphones ar vr virtualreality augmentedreality economics economists metrics measurement politics policy consumerism consumption poverty capitalism</dc:subject>
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<item rdf:about="https://blog.ayjay.org/the-homebound-symphony/">
    <title>The Homebound Symphony – The Homebound Symphony</title>
    <dc:date>2024-01-23T18:26:41+00:00</dc:date>
    <link>https://blog.ayjay.org/the-homebound-symphony/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Much of Emily St. John Mandel’s novel Station Eleven — set largely in Michigan some twenty years after a global pandemic kills 99% of humanity —  focuses on the experiences of the Traveling Symphony, led by a man named Dieter: 

<blockquote>The Symphony performed music — classical, jazz, orchestral arrangements of pre-collapse pop songs — and Shakespeare. They’d performed more modern plays sometimes in the first few years, but what was startling, what no one would have anticipated, was that audiences seemed to prefer Shakespeare to their other theatrical offerings.

“People want what was best about the world,” Dieter said.</blockquote>

Later we learn that “All three caravans of the Traveling Symphony are labeled as such, THE TRAVELING SYMPHONY lettered in white on both sides, but the lead caravan carries an additional line of text: Because survival is insufficient.” Dieter says, “That quote on the lead caravan would be way more profound if we hadn’t lifted it from Star Trek,” but not everyone agrees that the quote’s origin is a problem. Take wisdom where you find it, is their view. 

In his dyspeptic screed of fifty years ago, In Bluebeard’s Castle, George Steiner talks about living in a “post-culture” — a society whose culture has died even if its monuments may remain: 

<blockquote>At great pains and cost, Altstädtte, whole cities, have been rebuilt, stone by numbered stone, geranium pot by geranium pot. Photographically there is no way of telling; the patina on the gables is even richer than before. But there is something unmistakably amiss. Go to Dresden or Warsaw, stand in one of the exquisitely recomposed squares in Verona, and you will feel it. The perfection of renewal has a lacquered depth. As if the light at the cornices had not been restored, as if the air were inappropriate and carried still an edge of fire. There is nothing mystical to this impression; it is almost painfully literal. It may be that the coherence of an ancient thing is harmonic with time, that the perspective of a street, of a roof line, that have lived their natural being can be replicated but not re-created (even where it is, ideally, indistinguishable from the original, reproduction is not the vital form). Handsome as it is, the Old City of Warsaw is a stage set; walking through it, the living create no active resonance. It is the image of those precisely restored house fronts, of those managed lights and shadows which I keep in mind when trying to discriminate between what is irretrievable — though it may still be about — and what has in it the pressure of life.</blockquote>

A powerful passage; but, while I agree with Steiner that we are living in a kind of post-culture, I reject his language of the “irretrievable,” or as he says elsewhere in that essay, “irreparable.” I’ll explain why. 

First the bad news. I don’t know a statement more indicative of the character of our moment than this by J. D. Vance: “I think our people hate the right people.” It’s what almost everyone believes these days, isn’t it? That they and their people hate the right people. And it seems to me that that is a pretty good definition of a post-culture: a society in which people have no higher ambition than to bring down those they perceive to be their enemies. (I’m setting aside the obvious point that Christians aren’t supposed to hate anyone.) I couldn’t agree more with my friend Yuval Levin that our moment is A Time to Build, but when you’re only concerned with hating the right people, who has time to build anything? 

There are a lot of people out there doing good work to expose the absurdities, the hypocrisies, and the sheer destructiveness of both the Left and the Right. I myself did some of that work for several years, but I’m not inclined to keep doing it, largely because that work of critique, however necessary, lacks a constructive dimension. There has to be something better we can do than curse our enemies — or the darkness of the present moment. If I agree with Yuval that this is indeed a time to build, then what can I build?

And as regular readers of this blog know, my particular emphasis is not on building from scratch but on restoring, renewing, and repairing. As Steiner notes, the remnants of Culture Lost surround us — still more so than when he wrote those words: the great benefit of the Internet is its ability to preserve cultural artifacts that very few people have any use for today. But such preservation is not automatic and inevitable. On the Internet, things get lost, links stop working, even the Wayback Machine is not able to rescue everything, though it rescues a hell of a lot. My task, as I now conceive it, is not to engage in critique but rather to bear a small light and keep it burning for the next generation and maybe the generation after that. I want to find what is wise and good and beautiful and true and pass along to my readers as much of it as I can, in a form that will be accessible and comprehensible to them.

That last point is worth emphasizing. Great works of art and of wisdom cannot always speak clearly for themselves: they often need an interpreter. And sometimes they need to be revised to some degree to make them useful to us. This is why I have talked about vendoring culture: the creative activity of making accessible and vivid what otherwise could be inscrutable and might therefore seem pointless. It is a teacherly thing to do, I suppose, and that makes sense for me, because I have never been able to think of myself primarily as a scholar or a writer but rather as a teacher who writes. Wordsworth famously wrote “what we have loved, others will love, and we will teach them how” – but if we don’t teach them how, then there is very little chance that they will indeed love what we have loved.

Station Eleven had the Traveling Symphony: I’m trying to be the Homebound Symphony. Just one person sitting in my study with a computer on my lap, reading and listening and viewing, and recording and sifting and transmitting – sharing the good, the true, and the beautiful, with added commentary. The initial purpose of this work is to repair, not the whole culture, but just my own attention. On a daily basis I retrain my mind to attend to what is worthy. It is the task of a lifetime, especially in an environment which strives constantly to commandeer my attention, to remove it from my control, to make me a passive consumer of what others wish me to look at or listen to. 

So first of all I’m doing this work — this blog; my essays; my books; my newsletter, which is all about praise and delight — for myself, but one of the reasons that I can be disciplined in redirecting my attention is that I’ve learned that if I do so it can be helpful to others. That’s really been the great lesson for me of the last few weeks — since I started my Buy Me a Coffee page: I’ve learned that a few people appreciate the ways in which I can help them redirect their own attention. 

As David Samuels has said in a memorable essay, “My problem is how to escape from it all in order to continue being me. The aim of any sane person in an age like this one is to be free to love the people you love and secure the freedom of [your] own thoughts, the same way you step out of the way of an oncoming truck.” But it’s not only about continuing to be myself, or even about loving my family and friends (though that love will always be my first priority). Survival is insufficient. I also feel an obligation to cup my hand around a candle to shield its flame in the strong winds. As the book of Proverbs teaches us, “The spirit of man” — including the manifestations of that spirit in art and music and story — “is the candle of the Lord.” My job is to keep that candle burning and pass it along to those who come after me. I don’t think anything that we’ve lost or neglected is irretrievable or irreparable, not even if I fail in my duty. I think often about what Tom Stoppard’s Alexander Herzen says near the end of The Coast of Utopia: “The idea will not perish. What we let fall will be picked up by those behind. I can hear their childish voices on the hill.”"]]></description>
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    <title>Sara Hendren — Our Bodies, Aliveness, and the Built World | The On Being Project</title>
    <dc:date>2023-12-02T02:42:02+00:00</dc:date>
    <link>https://onbeing.org/programs/sara-hendren-our-bodies-aliveness-and-the-built-world/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Our built world is designed around something called “normal,” and yet every single one of our bodies is mysterious, and constantly adapting for better or worse — and always, always changing. This is a fact so ordinary — and yet not something most of us routinely pause to know and to ponder and work with. But Sara Hendren has made it her passion, bringing to it her varied vocations and gifts: being a painter and loving how art reveals truth not by way of simplicity, but by juxtaposition; teaching design to engineering students; parenting three beloved children, one of whom has Down syndrome.

This is a conversation that will have you moving through the world both marveling at the ordinary adaptations that bodies make and asking, in Sara’s words, “restless and generative questions”: of why we organize the physical world as though vulnerability and needs for assistance are not commonplace — indeed salutary — forms of experience that reveal the genius of what being human is all about."]]></description>
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    <title>Ave Maria/Sophia/Gaia: Katherine Bubel and Michelle Berry Lane on Illich and the Sacred Feminine (Conversation #4) - YouTube</title>
    <dc:date>2023-11-29T07:11:40+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=19q4pWKPlj0</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["For our fourth and final conversation, around and beyond the legacy of Ivan Illich, we hear reflections and discussion from Katherine Bubel and Michelle Berry Lane before moving into an extended open discussion.

Katherine discusses Illich's mythopoetics of Prometheus, Epimetheus, and Pandora, the latter a patriarchally diminished version of the Earth Goddess Gaia, who Katherine connects to the biblical divine wisdom figure of Sophia, and Mary, Mother of God. Where Prometheus pursues mastery and technology, "Epimethean man stays and listens to the dream of Gaia/the Earth."

Michelle talks about about the conviviality with and of bees, and connects Illich with Suzanne Simard’s work on tree talk, and Lynn Margulis' work on symbiogenesis. She makes the case that the lost sense of contingency--life hanging moment by moment on God's grace--can be recaptured in the modern awareness of the complete contingence of our life on the health of our relationships.

Katharine Bubel is assistant professor of English at Trinity Western University

Michelle Berry Lane is a poet, a teacher of environmental science and a student of theopoetics, and part of Rochester Pollinators, a pollinator advocacy organization in southeast Michigan. 

Here is the video, "Un Certain Regard," in which gives his take on the myth of Pandora, Prometheus & Epimetheus: https://www.youtube.com/watch?v=L_ByKXCr9TA "

[Conversation #1
https://www.youtube.com/watch?v=nvbzuQdO19M

Conversation #2
https://www.youtube.com/watch?v=IJOwHQXpMbQ

Conversation #3
https://www.youtube.com/watch?v=1Avh1AJ9sls

Conversation #4 (this bookmark)
https://www.youtube.com/watch?v=19q4pWKPlj0

See also:

Ivan Illich/David Cayley Book Club #3 of 6
https://www.youtube.com/watch?v=QhCYH95t768 ]]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=QhCYH95t768">
    <title>Ivan Illich/David Cayley Book Club #3 of 6 - YouTube</title>
    <dc:date>2023-10-25T17:04:17+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=QhCYH95t768</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[See also:

"Four Illich Conversations, Part 1: Cayley/Hine"
https://www.youtube.com/watch?v=nvbzuQdO19M

"Walking the Razor's Edge: Illich Conversation #2 with David Cayley and Sam Ewell"
https://www.youtube.com/watch?v=IJOwHQXpMbQ

“One No, Many Yeses” – Sam Ewell & Dougald Hine in Illich Conversation #3"
https://www.youtube.com/watch?v=1Avh1AJ9sls

"Ave Maria/Sophia/Gaia: Katherine Bubel and Michelle Berry Lane on Illich and the Sacred Feminine" (Conversation #4)
https://www.youtube.com/watch?v=19q4pWKPlj0 ]]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=mDjrTkssZmE">
    <title>O, Death! - YouTube</title>
    <dc:date>2023-09-26T15:38:28+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=mDjrTkssZmE</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This essay is a little different than others on my channel. It is a wholly subjective interpretation of the topics and works discussed. It discusses only what I personally take away from a couple of Tolstoy’s writings. Thus, this video leaves out significant parts of both The Confession and The Death of Ivan Ilyich. I would not recommend this video as a substitute for reading either of those works. 

Sources:
The Death of Ivan Ilyich and Confession (Peter Carson translation)
God, Guilt, and Death: An Existential Phenomenology of Religion"]]></description>
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<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:50a6e57ef468/</dc:identifier>
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<item rdf:about="https://speakingoutofplace.com/2023/09/13/on-the-obligation-to-killjoy-sara-ahmed-on-the-feminist-killjoy-handbook/">
    <title>On the Obligation to KillJoy: Sara Ahmed on the Feminist Killjoy Handbook | Speaking Out OF Place</title>
    <dc:date>2023-09-14T17:04:07+00:00</dc:date>
    <link>https://speakingoutofplace.com/2023/09/13/on-the-obligation-to-killjoy-sara-ahmed-on-the-feminist-killjoy-handbook/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Today we talk with Sara Ahmed about her new book, The Feminist Killjoy Handbook. How and why is it that complaining about sexism, misogyny, homophobia, transphobia, and other forms of bigotry, is considered impolite?  How is civility uncivil, and the mandate to be “happy” a tool for silencing grievances? Sara Ahmed tackles all those questions, and gives us strength and courage to keep on killingjoy and speaking truth.

Sara Ahmed is an independent queer feminist scholar of colour. Her work is concerned with how power is experienced and challenged in everyday life and institutional cultures. Her first trade book, The Feminist Killjoy Handbook is coming out with Seal Press next month. Previous books (all published by Duke University Press) include Complaint! (2021), What's The Use? On the Uses of Use (2019), Living a Feminist Life (2017), Willful Subjects (2014), On Being Included: Racism and Diversity in Institutional Life (2012), The Promise of Happiness (2010) and Queer Phenomenology: Objects, Orientations, Others (2006). She is currently writing A Complainer’s Handbook: A Guide to Building Less Hostile Institutions and has begun a new project on common sense. She blogs at feministkilljoy.com"]]></description>
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<dc:identifier>https://pinboard.in/u:robertogreco/b:9025b82f0573/</dc:identifier>
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</item>
<item rdf:about="https://comment.org/filth-therapy-a-cunning-word/">
    <title>Filth Therapy: A Cunning Word - Comment Magazine</title>
    <dc:date>2023-08-15T01:47:02+00:00</dc:date>
    <link>https://comment.org/filth-therapy-a-cunning-word/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A question in the novels of Robertson Davies: What ways of Wisdom have been discarded by modern Knowledge?"]]></description>
<dc:subject>alanjacobs wisdom knowledge filth robertsondavies 2017 refuse bricolage claudelévi-strauss tinkering therapy modernity filththerapy clementhollier bedouins claudelevi-strauss</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:4ecfde2d1694/</dc:identifier>
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</item>
<item rdf:about="https://www.youtube.com/watch?v=wNdJOX_hk58">
    <title>If I were President w/ Dr. Cornel West - YouTube</title>
    <dc:date>2023-07-22T21:12:09+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=wNdJOX_hk58</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Dr. Cornel West is a prolific author, professor, preacher, and activist.  He is running for US President in 2024. We ask Dr. West how his campaign challenges the brutalities of settler colonialism while also lifting the spirits of people in struggle.

Learn more about his campaign here
https://www.cornelwest24.org/ "]]></description>
<dc:subject>nickestes cornelwest 2023 imperialism us politics economics palestine israel indigenous indigeneity elections justice decline revolution civilwar slavery apartheid genocide ecology environment land landback culture memory history parties democrats republicans struggle liberation freedom oppression africa asia roma latinamerica internationalism cynicism demoralization standingrock spiritualism spirituality dispossession reservations slums ghettos socialmovements socialjustice christianity society commodification brasil brazil liberationtheology philosophy soulcraft theology purpose motivation music sound blackness preaching church pain blackmusic expression lifeofthemind bodies memories communities integrity courage love families utilitarianism secularism left leftism contemplation prayer ceremony tradition blackpantherparty blackpanthers blackfreedommovement resistance movements wisdom ideology science scientism immeasurables measurement objectivity conviction virtue character characterformation humility radi</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:70a019620668/</dc:identifier>
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    <title>About Time (1985) - John Berger - YouTube</title>
    <dc:date>2023-07-09T19:43:15+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA[[text:
https://granta.com/go-ask-the-time/ ]]]></description>
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<item rdf:about="https://theconvivialsociety.substack.com/p/care-not-control">
    <title>Care, Not Control - by L. M. Sacasas</title>
    <dc:date>2023-06-15T21:54:14+00:00</dc:date>
    <link>https://theconvivialsociety.substack.com/p/care-not-control</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["As I thought about what I’ve written over the last few weeks, I realized that much of it could be summed with a simple imperative:

Resist the temptation to confuse control for care.

Implicit in how digital technologies are often marketed is the promise of greater control as if it were equivalent to greater care.

I chose the word control because it captures a wide array of possible practices and technologies. The promise of control might be expressed, for example, through technologies that offer the possibility of improved data-gathering, planning, monitoring, calibration, customization, scheduling, outsourcing, security, or documentation. In each case, we are encouraged to reduce the skill of caring—either in the sense of taking an interest in or looking out for the welfare of another—to one of these various forms of technological mediation. Technologically mediated expressions of control also suggest relationships of distance and detachment rather than presence and involvement, which can in turn imply a certain evasion of the risk and obligations that care can entail.

All of that said, the temptation to confuse control for care might be most pronounced when the form of ostensible control manifests as surveillance, where surveillance is any of the various ways we can measure, watch, monitor, or record at a distance.1 In fact, my line about not confusing control for care had two antecedents from a few years back which both distinguished between surveillance and care. The first was a phrase from Alan Jacobs in a series of reflections on attention from 2015, “Attending to Technology.”"

...

"The second instance comes from a 2017 talk by Audrey Watters, who was then our leading light on matters related to the ed tech industry and has more recently turned her wise and critical eye on food and fitness technologies ..."

...

"perpetuating the myth of an optimized childhood, with its attendant fears, anxieties, and guilt. It’s all built on a lie. The truth is probably something like the inverse. The real trouble doesn’t come from failing to discover the “one best way.” The real trouble comes from believing there is such a thing in the first place. There isn’t. And anyone who has incurred even a modicum of guilt on account of this misbegotten ideology can and absolutely should absolve themselves.

Almost three years ago now, I wrote about nine general principles that informed how I thought about children and technology. The first, “resist technocratic models of what it means to raise a child,” bears directly on the idea that there might be “one best way”:

“While we focus on specific devices in our children’s lives, we sometimes miss the technocratic spirit we are tempted to bring to the task of raising children.

This spirit was captured rather well a few years back by Alison Gopnick, who distinguished between two kinds of parents: carpenters and gardeners. Gopnick has a rather specific set of anxious middle class parents in view, but the distinction she offers is useful nonetheless. In the carpenter model, parents tend to view raising children as an engineering problem in which the trick is to apply the right techniques in order to achieve the optimal results. In this view, ‘parenting’ is something you do. It is work. And the point of the work is to manufacture a child to certain specifications as if the child herself were simply a bit of raw, unformed material.

In the gardening model, parents do not conceive of their children as a lump of clay to be fashioned at will. The focus isn’t on ‘parenting’ as an activity, but on being a parent as a relationship structured by love. While the carpenter by their skill achieves a level of mastery and control over the materials, the gardener recognizes that they cannot ultimately control what the seed will become, that much is given. They can only provide the conditions that will be most conducive to a plant’s flourishing.

Of course, any discussion that starts with ‘There are two kinds of x’ will undoubtedly have its limitations, but I think it’s useful to remember that we do not make our children, we receive them as gifts. Naturally, this does not alleviate us of our responsibilities toward them. Far from it. But it does change how we experience those responsibilities, and it does relieve us of a particular set of anxieties that inevitably accompany any project aimed at the mastery of recalcitrant reality. Parents have enough to worry about without also accepting the anxieties that stem from the assumption that we can perfectly control who our children will become by the proper application of various techniques.”

Or, I would add, the assumption that we can perfectly protect or that we can perfectly assure the best future, etc. However noble the motives, and I certainly feel their pull, aiming at control, predictability, and the elimination of all risk will inevitably work against us. The quest is self-defeating. And when we employ technologies that treat surveillance as a default form of care, we may very well be undermining our ability to realize some of our most cherished goals with regards to those we care about most.

For my part, I try to remember that …

surveillance does not equal care.

surveillance cannot guarantee safety.

surveillance will not alleviate anxiety.

surveillance cannot substitute for presence.

surveillance can undermine trust and responsibility."]]></description>
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<item rdf:about="https://tricycle.org/magazine/buddhism-without-beliefs/">
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    <dc:date>2023-06-04T20:45:52+00:00</dc:date>
    <link>https://tricycle.org/magazine/buddhism-without-beliefs/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Stephen Batchelor’s new book proposes a profound and passionate agnosticism as an authentic approach to dharma."

> "This is not a process of self- or world-transcendence, but one of self- and world-creation."

[via: https://www.robinsloan.com/newsletters/lit-up-like-a-sparkler/ ]]]></description>
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</item>
<item rdf:about="https://futuress.org/stories/we-belong-to-the-land/">
    <title>We Belong to the Land</title>
    <dc:date>2023-04-14T02:28:51+00:00</dc:date>
    <link>https://futuress.org/stories/we-belong-to-the-land/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Insights from a quilombola thinker on Brazil’s state-sanctioned violence and the power of oral traditions."]]></description>
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<item rdf:about="https://www.nytimes.com/2022/11/22/opinion/ezra-klein-podcast-maryanne-wolf.html">
    <title>Opinion | This Is Your Brain on ‘Deep Reading.’ It’s Pretty Magnificent. - The New York Times</title>
    <dc:date>2022-12-05T01:20:54+00:00</dc:date>
    <link>https://www.nytimes.com/2022/11/22/opinion/ezra-klein-podcast-maryanne-wolf.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[Transcript:
https://www.nytimes.com/2022/11/22/opinion/transcript-ezra-klein-interviews-maryanne-wolf.html ]

[See also:
https://open.spotify.com/episode/5ess4DnMyD2YTmjgU5cggh?si=xn9eJEWASd-B-wpOmIuyVA
https://podcasts.apple.com/us/podcast/this-conversation-about-the-reading-mind-is-a-gift/id1548604447?i=1000587098985

"Reader, Come Home: The Reading Brain in a Digital World" (2019)
https://www.harpercollins.com/products/reader-come-home-maryanne-wolf?variant=32128334594082

"Proust and the Squid: The Story and Science of the Reading Brain" (2008)
https://www.harpercollins.com/products/proust-and-the-squid-maryanne-wolf?variant=32122454671394

"I Didn’t Want It to Be True, but the Medium Really Is the Message" (2022)
https://www.nytimes.com/2022/08/07/opinion/media-message-twitter-instagram.html

"Every day, we consume a mind-boggling amount of information. We scan online news articles, sift through text messages and emails, scroll through our social-media feeds — and that’s usually before we even get out of bed in the morning. In 2009, a team of researchers found that the average American consumed about 34 gigabytes of information a day. Undoubtedly, that number would be even higher today.

But what are we actually getting from this huge influx of information? How is it affecting our memories, our attention spans, our ability to think? What might this mean for today’s children, and future generations? And what does it take to read — and think — deeply in a world so flooded with constant input?

Maryanne Wolf is a researcher and scholar at U.C.L.A.’s School of Education and Information Studies. Her books “Proust and the Squid: The Story and Science of the Reading Brain” and “Reader, Come Home: The Reading Brain in a Digital World” explore the relationship between the process of reading and the neuroscience of the brain. And, in Wolfe’s view, our era of information overload represents a historical inflection point where our ability to read — truly, deeply read, not just scan or scroll — hangs in the balance.

We discuss why reading is a fundamentally “unnatural” act, how scanning and scrolling differ from “deep reading,” why it’s not accurate to say that “reading” is just one thing, how our brains process information differently when we’re reading on a Kindle or a laptop as opposed to a physical book, how exposure to such an abundance of information is rewiring our brains and reshaping our society, how to rediscover the lost art of reading books deeply, what Wolf recommends to those of us who struggle against digital distractions, what parents can do to to protect their children’s attention, how Wolf’s theory of a “biliterate brain” may save our species’ ability to deeply process language and information and more.

Mentioned:
The Glass Bead Game (Magister Ludi) by Hermann Hesse
How We Read Now by Naomi S. Baron
The Shallows by Nicholas Carr
Yiruma

Book Recommendations:
The Gilead Novels by Marilynne Robinson
World and Town by Gish Jen
Standing by Words by Wendell Berry
Love’s Mind by John S. Dunne
Middlemarch by George Eliot"]]></description>
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<item rdf:about="https://www.vox.com/culture/23005220/benjamin-labatut-interview-when-we-cease-to-understand-the-world">
    <title>Benjamín Labatut interview: When We Cease to Understand the World - Vox</title>
    <dc:date>2022-07-14T16:08:20+00:00</dc:date>
    <link>https://www.vox.com/culture/23005220/benjamin-labatut-interview-when-we-cease-to-understand-the-world</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Benjamín Labatut’s When We Cease to Understand the World is one of the weirdest and most beautiful books I’ve read in a while. It deals with the horror of trying to understand the world, and how as the scientific concepts we use to try to describe reality edge closer and closer to reality, they move further away from the mundane world that we see and live in with our small human senses.

We think that we live in a world where space and time function in predictable and rational ways. But physics tells us that the universe is full of black holes that exist at both sides of time, and that on a quantum level, mass exists not as a concrete fact but as a possibility. How, When We Cease to Understand the World seems to ask, do we just live in a world that functions like this?

These are rich, heady questions, and they’re hard to parse out with any degree of nuance. So I met Labatut live on Zoom to talk them through, and then some. In our full (captioned) conversation above, you can learn why Labatut considers himself an “epiphany junkie,” the limitations he sees in science, and why he hates the novel.

A few weeks later, I sat down with Unexplainable host Noam Hassenfeld to further discuss Labutut’s book and the aftershocks of the revelation, asking “What’s real?” Listen to the conversation in the player below or wherever you get podcasts."

[See also:
https://www.vox.com/culture/22972613/when-we-cease-to-understand-the-world-review-benjamin-labatut ]]]></description>
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    <title>How To Eradicate Illiteracy Without Eradicating Illiterates? | Shikshantar</title>
    <dc:date>2021-12-18T21:37:30+00:00</dc:date>
    <link>https://shikshantar.org/articles/how-eradicate-illiteracy-without-eradicating-illiterates</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>literacy knowledge munirfasheh illiteracy learning unschooling deschooling standardization math mathematics humanity humanism diversity wisdom worth values palestine shikshantar howwelearn education schooling freedom liberation observation reflection relations relationships professionalization living life pluralism waysofknowing value commoditization thinking howwethink canon development universalism gustavoestela universities highered highereducation autonomy evaluation dignity openness honesty judgement academia culture</dc:subject>
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    <title>Valparaíso 2013. La hierba florece de noche: Gastón Soublette y Cristián Warnken. - YouTube</title>
    <dc:date>2020-12-09T01:52:39+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=b3OGmdq5SqU</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["El título viene de una imagen usada por el filósofo alemán Friedrich Nietzsche para decir que los grandes cambios siempre surgen lejos de las luminarias, los focos, las cámaras; y que las revoluciones llegan “con pisadas de paloma”. En esta conversación, buscamos ir detrás de los signos, pistas, síntomas de un nuevo orden en el mundo. Ver qué se cae definitivamente, qué se sostiene, que está por nacer en el pensamiento, la espiritualidad, el arte, el orden económico y social. Desde la lectura de los libros de Soublette, intentamos hacer un diagnóstico, pero al mismo tiempo abrir un horizonte, tal vez no de respuestas pero sí de nuevas preguntas que puedan ser pertinentes y significativas para el hombre de hoy. ¿Tiene algo que decir el Tao, el cristianismo, la cosmovisión mapuche, la poesía (estudiadas por Soublette en sus libros) sobre lo que nos toca vivir hoy?"]]></description>
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<item rdf:about="https://ediciones.uc.cl/index.php/sabiduria-chilena-de-tradicion-oral-refranes-3408.html">
    <title>SABIDURÍA CHILENA DE TRADICIÓN ORAL. Refranes [Gastón Soublette]</title>
    <dc:date>2020-12-09T01:38:11+00:00</dc:date>
    <link>https://ediciones.uc.cl/index.php/sabiduria-chilena-de-tradicion-oral-refranes-3408.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“Sabidurí­a chilena de tradición oral (Refranes) no es una recopilación más de refranes chilenos como las tantas que se han publicado desde fines del siglo XIX, sino una investigación profunda acerca del contenido sapiencial de estos dichos populares, fuertemente vigentes en los usos y costumbres sociales hasta mediados del siglo pasado. El propósito de la obra es llegar a delinear la cosmovisión que fue el sustento espiritual de nuestra cultura tradicional. Para esto, el autor escogió trescientos refranes para comentar y los ordenó en conjuntos interrelacionados en torno a los diez grandes temas que más han atraí­do la atención de nuestro pueblo.”

[See also: 
SABIDURÍA CHILENA DE TRADICIÓN ORAL. Cuentos
https://ediciones.uc.cl/index.php/sabiduria-chilena-de-tradicion-oral-cuentos-3122.html ]]]></description>
<dc:subject>books toread chile gastónsoublette wisdom language phrases oraltradition philosophy chilenidad culture society folklore popularculture</dc:subject>
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<item rdf:about="https://ediciones.uc.cl/index.php/sabiduria-chilena-de-tradicion-oral-cuentos-3122.html">
    <title>SABIDURÍA CHILENA DE TRADICIÓN ORAL. Cuentos [Gastón Soublette]</title>
    <dc:date>2020-12-09T01:37:40+00:00</dc:date>
    <link>https://ediciones.uc.cl/index.php/sabiduria-chilena-de-tradicion-oral-cuentos-3122.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“Esta es la segunda parte de su trabajo que busca recopilar el patrimonio oral chileno. En el primero, el tema tratado fue los refranes, y en este es el de los cuentos. En ambas formas de expresión del texto hablado de nuestro pueblo subyace una sabidurí­a muy profunda que es necesario explicitar e incorporar a la educación. En los refranes está referida a situaciones coyunturales en que el hombre puede hallarse en la vida en relación a sí­ mismo, a los demás hombres, el mundo, el destino y el más allá. En tanto que en los cuentos se trata de ofrecer a través de la figura del héroe, ejemplos de comportamiento sensato y virtuoso frente a los avatares de la existencia. Se han publicado muchas antologí­as comentadas de cuentos tradicionales chilenos, pero en el presente trabajo, a diferencia de aquellos, se hace una interpretación de los cuentos incluidos, en su totalidad, episodio por episodio, entrando en la estructura narrativa precisa de cada ejemplar. Ahora, con lo cinco cuentos escogidos “tomados de la antologí­a realizada por don Ramón Laval a comienzos del siglo pasado“ se cubre toda la temática de la narrativa folklórica chilena. Y su interpretación está basada en la metodologí­a de la psicologí­a analí­tica de la escuela de Karl Gustav Jung, la que a juicio del autor es la que más certeramente logró decodificar el lenguaje metafórico de las narraciones tradicionales.”

[See also:
SABIDURÍA CHILENA DE TRADICIÓN ORAL. Refranes
https://ediciones.uc.cl/index.php/sabiduria-chilena-de-tradicion-oral-refranes-3408.html ]

[See also:
https://www.jstor.org/stable/j.ctt17t77k5
https://bdescolar.mineduc.cl/info/sabiduria-chilena-de-tradicion-oral-00048647 ]]]></description>
<dc:subject>books toread chile gastónsoublette wisdom stories philosophy chilenidad oraltradition culture society language folklore popularculture</dc:subject>
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    <title>Munir Fasheh on radical approaches to learning - YouTube</title>
    <dc:date>2020-10-29T18:09:05+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=djbj-kts_04</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this talk, leading Palestinian educationalist Munir Fasheh discusses the theme of radical approaches to learning with political economist Mayssoun Sukarieh (King's College, London).  Drawing on six decades of teaching and experimenting with pedagogical practice in Palestine, Munir Fasheh reflects on some of the limitations of institutional education and explores how alternative methods of learning can be a force for individual and collective freedom."]]></description>
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    <title>Fratelli tutti (3 October 2020) | Francis</title>
    <dc:date>2020-10-27T01:12:13+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><dc:subject>poperancis 2020 coronavirus covid-19 communism interdependence socialism friendship humanism fraternity donaldtrump individualism capitalism latecapitalism encyclicals extremism polarization globalization progress sharing dignity humanity borders borderlessness migration immigration aggression violence information internet wisdom goodsamaritan love catholicism christianity solidarity property socialgood society humanrights local universalism politics economics policy liberalism charity power international culture dialogue conversation kindness forgiveness conflict deathpenalty war charities philanthropy latestagecapitalism</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=LVTDahs2gFQ">
    <title>Cornel West, Phillip Agnew, Michael Brooks, Esha Krishnaswamy | Class Warfare | Harvard - YouTube</title>
    <dc:date>2020-07-21T08:02:03+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=LVTDahs2gFQ</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[via: https://twitter.com/gerikhere/status/1285443318344749058
"As a Christian Leftist I remember when I realized that my socialist values could coexist with my faith. But I feared that my faith would separate me from the left movement. Michael Brooks made me feel like I had a place. Rest in power brother @_michaelbrooks"
https://twitter.com/gerikhere/status/1285443485311664128

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

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

The “Battle for the Soul of the Democratic Party,” features Dr. Cornel West (philosopher, author, Harvard professor), Michael Brooks (The Michael Brooks Show), Phillip Agnew (activist, Bernie 2020 national surrogate), and Esha Krishnaswamy (activist and host of historic.ly).”]]></description>
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    <title>The Pandemic is a Portal - YouTube</title>
    <dc:date>2020-04-24T04:29:02+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=QmQLTnK4QTA</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“An online teach-in with Arundhati Roy. 

Haymarket Books is an independent, radical, non-profit publisher. Every dollar we take in from book sales and donations goes directly to support our project of publishing books for changing the world—a project has never been more necessary or more urgent. We need your help to continue to do the work.

While all of our events are freely available, we ask that those who are able make a solidarity donation in support of our continuing to do this work. 

Pre-order Arundhati Roy’s forthcoming Azadi here: 
https://bookshop.org/books/azadi-freedom-fascism-fiction/9781642592603

 
 -------

Please join us for an online teach-in with Arundhati Roy, hosted by Imani Perry.

Thursday, April 23, 2020, 12:00 PM EDT (9:00 AM PDT, 5:00 PM, GMT)

-------

In her latest essay, “The Pandemic Is a Portal” — from her forthcoming Haymarket Books publication Azadi: Freedom. Fascism. Fiction. — Arundhati Roy writes:

What is this thing that has happened to us? It’s a virus, yes. In and of itself it holds no moral brief. But it is definitely more than a virus. Some believe it’s God’s way of bringing us to our senses. Others that it’s a Chinese conspiracy to take over the world.

Whatever it is, coronavirus has made the mighty kneel and brought the world to a halt like nothing else could. Our minds are still racing back and forth, longing for a return to “normality,” trying to stitch our future to our past and refusing to acknowledge the rupture. But the rupture exists. And in the midst of this terrible despair, it offers us a chance to rethink the doomsday machine we have built for ourselves. Nothing could be worse than a return to normality. Historically, pandemics have forced humans to break with the past and imagine their world anew. This one is no different. It is a portal, a gateway between one world and the next.

We can choose to walk through it, dragging the carcasses of our prejudice and hatred, our avarice, our data banks and dead ideas, our dead rivers and smoky skies behind us. Or we can walk through lightly, with little luggage, ready to imagine another world. And ready to fight for it.

Join the acclaimed author to discuss this essay and her recent writings on the existential threat posed to Indian democracy by an emboldened Hindu nationalism, India’s new citizenship laws that discriminate against Muslims and marginalized communities and could create a crisis of statelessness on a scale previously unknown, and the meaning of freedom in a world of growing authoritarianism.

Arundhati Roy studied architecture in New Delhi, where she now lives. She is the author of the novels The God of Small Things, for which she received the 1997 Booker Prize, and The Ministry of Utmost Happiness. A collection of her essays from the past twenty years, My Seditious Heart, was recently published by Haymarket Books. Her next book from Haymarket books, Azadi: Freedom. Fascism. Fiction. will be published September 1.

Imani Perry is the Hughes-Rogers Professor of African American Studies at Princeton University, where she also teaches in the Programs in Law and Public Affairs, and in Gender and Sexuality Studies. She is a native of Birmingham, Alabama, and spent much of her youth in Cambridge, Massachusetts, and Chicago. She is the author of several books, including Looking for Lorraine: The Radiant and Radical Life of Lorraine Hansberry and Breathe: A Letter to My Sons. She lives outside Philadelphia with her two sons, Freeman Diallo Perry Rabb and Issa Garner Rabb.”

[See also: https://www.haymarketbooks.org/blogs/130-arundhati-roy-the-pandemic-is-a-portal ]]]></description>
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<item rdf:about="https://www.bbc.co.uk/programmes/m000h8q8">
    <title>BBC Radio 4 - Great Lives, Frank Cottrell Boyce on Tove Jansson</title>
    <dc:date>2020-04-22T19:31:23+00:00</dc:date>
    <link>https://www.bbc.co.uk/programmes/m000h8q8</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“”One of the best things a children’s writer can do is to implant sign posts in childhood to things that are good, and to the small pleasures that will get you through life” Frank Cottrell-Boyce

Tove Jansson was born in Helsinki in 1914. An artist, illustrator and writer she became best known as the creator of The Moomins, the little white trolls who lived in Moominvalley with other fantastical creatures such as the Hattifatteners, Mymbles and Whompers.

Acclaimed screenwriter and children’s author Frank Cottrell-Boyce has described Tove Jansson as his ‘Guardian Angel’ having first discovered Moominvalley one Saturday morning in his local library in Liverpool. He encountered Comets, Great Floods and a little Midsummer Madness all of which were met with the warmth and wisdom of Moomin-Mamma, the gentle observance of Snufkin and the inventiveness of Little My.

Fantastical in their adventures but rooted in reality and humanity, Frank Cottrell-Boyce champions the creator of Mooninvalley who poured her fascinating life into her books. Drawing inspiration from childhood disagreements about the philosopher Immanuel Kant, creative ways to survive a war and a forbidden - but wonderful - love story that lasted a life time.

Producer in Bristol is Nicola Humphries
Presented by Matthew Parris
Guest Expert Boel Westin Author of ‘Tove Jansson: Life, Art, Words’”

[See also: https://www.bbc.co.uk/sounds/play/m000h8q8 ]

[via: https://us1.campaign-archive.com/?u=25a34f10515c4e9393e3da856&id=89b0a1ac46 ]]]></description>
<dc:subject>tovejansson 2020 moomins children counterculture rules immanuelkant boelwestin wisdom life living society frankcottrellboyce kant</dc:subject>
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