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  </channel><item rdf:about="https://daringfireball.net/linked/2026/07/02/orosz-meta-engineering-culture">
    <title>Daring Fireball: 'Why Is Meta Destroying Its Engineering Organization?'</title>
    <dc:date>2026-07-03T05:36:05+00:00</dc:date>
    <link>https://daringfireball.net/linked/2026/07/02/orosz-meta-engineering-culture</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Gergely Orosz, writing [https://newsletter.pragmaticengineer.com/p/why-is-meta-destroying-its-engineering ] at The Pragmatic Engineer (which, sadly [https://daringfireball.net/search/substack ], is a Substack blog):

<blockquote>The biggest problem: people stop caring about real work and focus on performative work. Let’s check the four ingredients that Meta’s leadership has decided to introduce to their workplace:

1. Tracking the keyboards and mouse clicks of all engineers, where legally possible
2. Reassign a good chunk of engineers to full-time data labeling
3. Let staff know that 10% of them will be laid off
4. Have a culture where devs optimize for any and all metrics measured during PSC
5. Measure token usage as part of PSC

Shake this mix up well, and what do you get? Two things:

1. Everyone overuses AI to boost their personal stats. An engineering workforce that pretends to work with as much AI, and as little human input, as possible. It’s a strange incentive where an outage caused by a failure to review code properly is not grounds for dismissal, but writing code by hand — instead of having an AI agent write it — could cost you your job.

2. Every longer-tenured engineer is seeking a new job, or at least considering it. Those who have been around at Meta longer term have seen enough.</blockquote>

PSC is “Performance Summary Cycle”, Meta’s stringent cut-throat performance review system. Orosz’s report is extraordinarily well-sourced by current and recently former Meta engineers. Towards the end of the piece, Orosz addresses the “just ask Meta AI to give you the account” Instagram account hijackings [https://daringfireball.net/linked/2026/07/02/meta-ai-ask-for-instagram-accounts ], which he describes, without hyperbole, as “the most embarrassing outage in Meta’s history”. Orosz’s sources report, unsurprisingly, that the breach was the result of AI — AI writing the code, AI reviewing the code, and AI taking over for human technical support.

As for who is responsible, it’s Zuckerberg and AI “genius” Alexandr Wang:

<blockquote>In June that year, Meta acquired a 49% stake in Scale AI to reboot its AI efforts for a whopping $14.8B, and brought in Scale AI’s CEO, Alexandr Wang to take over Meta’s AI strategy. [...] Based on the investment made into Scale AI and Wang, it’s pretty clear that Meta — and Zuckerberg — is determined to build a state-of-the-art LLM that can be competitive with the latest versions of Claude and ChatGPT. But Meta has to start pretty much from scratch, and it’s up to Alexandr Wang to deliver. [...]

    Zuckerberg has full control over the business, and has made the decisions to reallocate a good part of engineering folks to data labeling, to roll out tracking software, and to lay off 10% of staff when Meta achieved record revenue and profits. As the CEO, the buck clearly stops with him.

    But it’s hard to unsee that — outside of layoffs — everything that Meta is doing is taken from the Scale AI playbook, and that surely comes from Wang.</blockquote>

It sounds like in addition to running Meta’s “AI strategy”, Zuckerberg has effectively put Wang in charge of engineering at Meta, and Wang is trying to replace human engineers with AI. During the transition, the job of engineers at Meta has changed from writing code to training AI systems that Zuckerberg and Wang aren’t even trying to hide are intended to replace the people. What the Oompa Loompas were to Willy Wonka, Zuckerberg wants AI to be for him.

I’m not sure it’s any more realistic. Meta has always been a bad company. Now it seems like a bad company that’s lost its fucking mind."]]></description>
<dc:subject>johngruber markzuckerberg meta ai artificialintelligence facebook alexandrwang 2026 gergelyorosz substack management web internet online coding culture morale work labor scaleai llms chatgpt claude</dc:subject>
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    <title>We Uncovered The Master Plan That Peter Thiel Doesn't Want You To See - YouTube</title>
    <dc:date>2026-07-01T07:23:08+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=6iLf2h_fo-w</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Peter Thiel is funding a plan to build privatized city-states everywhere from Gaza and Venezuela to small towns in California.

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

We investigated how Thiel's scheme is already reshaping democracy across the world."]]></description>
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</item>
<item rdf:about="https://www.youtube.com/watch?v=4FZy1lBNykA">
    <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>
<dc:subject>bennjordan leveragism capitalism internet online google gemini ai artificialintelligence aibubble journalism rugpulls authoritarianism elonmusk donaldtrump spacex israel gaza anarchism economics economy integrity finance ip intellectualproperty well-being wellbeing precarity gold debt politics us bigtech spotify suno streaming law legal happiness fuckyoumoney inequality money labor wealth laborreflexivity growth borders border privateequity libertarianism tescreal nerdreich peterthiel billackman rulingclass transhumanism extropianism singularitarianism singularity xenophobia inflation extraction rationalism oligarchy larryellison markzuckerberg jeffbezos effectivealtruism longtermism governance government democracy poverty work police policing iranwar austerity retirement maga trumpism muskism wallstreet stockmarket nasdaq indexfunds 401k leverage power policy autonomy obesity surveillance survival fear ice bronnieware life living courage death guatemala coca-cola unions wisdom pollution environment humanrigh</dc:subject>
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</item>
<item rdf:about="https://musaalgharbi.substack.com/p/on-redistribution">
    <title>On Redistribution - by Musa al-Gharbi</title>
    <dc:date>2026-06-26T09:25:27+00:00</dc:date>
    <link>https://musaalgharbi.substack.com/p/on-redistribution</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Symbolic Capitalists love to take from the rich. We're less reliable about giving to others. It's a significant social problem."]]></description>
<dc:subject>redistribution 2026 musaal-gharbi symboliccapitalists class pmc professionalmanagerialclass inequality labor work generosity jamesbaldwin democrats liberalism liberals elitism elites elonsmusk jeffbezos incomeinquality us wealth society poverty mentalhealth happiness institutions taxes taxation canada sweden norway nordiccountries europe robinhood socialism randalcollins matthewdesmond race gender sexuality disability povertytraps meanstesting publicsafety sociammobility wealthhoarding power netherlands newzealand denmark finland belgium austria scandinavia iceland costarica</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:71684ab761f5/</dc:identifier>
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<item rdf:about="https://www.frontporchrepublic.com/2026/06/llms-as-the-worst-of-both-worlds-a-review-of-cory-doctorows-the-reverse-centaurs-guide-to-life-after-ai/">
    <title>LLMs as the Worst of Both Worlds: A Review of Cory Doctorow’s The Reverse Centaur’s Guide to Life After AI - Front Porch Republic</title>
    <dc:date>2026-06-26T08:35:43+00:00</dc:date>
    <link>https://www.frontporchrepublic.com/2026/06/llms-as-the-worst-of-both-worlds-a-review-of-cory-doctorows-the-reverse-centaurs-guide-to-life-after-ai/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Most current iterations and applications of AI in the form of LLMs actually turn humans into reverse centaurs."]]></description>
<dc:subject>corydoctorow joshuapauling 2026 ai artificialintelligence llms chatbots technology wendellberry neilpostman aihype aibubble economics automation garymarcus avs aihallucinations trucking labor work workers corporations corporatism government accountability eliza</dc:subject>
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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.commonwealmagazine.org/ward-graham-michel-de-certeau-wounded-walker">
    <title>The Wounded Walker | Commonweal Magazine</title>
    <dc:date>2026-06-25T21:14:53+00:00</dc:date>
    <link>https://www.commonwealmagazine.org/ward-graham-michel-de-certeau-wounded-walker</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Michel de Certeau’s search for the murmuring of the mystical in secular society"

...

"The Czech poet and painter Josef Čapek, who was killed in Bergen-Belsen in 1945, described himself as a limping pilgrim “hobbling through the Gateway to Eternity.” Certeau—and Fern in Nomadland—could be described the same way. In his biography of Certeau, Françoise Dosse calls him “le marcheur blessé,” “the wounded walker.” 

Part of Certeau’s attraction to the Society of Jesus was that he wanted to be a missionary. He did travel widely, but his real wayfaring ended up being internal—an inner movement that could not be stilled or staunched. For Certeau, the transience of desire, including his own, cannot be pinned down but only attested to. We can only trace it in and through its various inscriptions and behaviors. The city may be mapped and its entrances and exits prescribed, but it can be walked in a million different ways. In his numerous and multifaceted investigations, Certeau traces the murmuring of a desire that no secularism can conceal or abrogate. This is the spiritual vision in his work that roamed and transgressed across anthropology, theology, history, sociology, psychoanalysis, ethnography, and what is now known as cultural studies.  

One can understand why Catholic theologians have paid him little attention. Though he wrote about the Church, the Eucharist, and even Christ, he had little interest in dogmatics, philosophical theology, moral theology, or ecclesiology. And his writing style can be forbidding, as we have seen. But beyond its eclecticism and difficulty, Certeau’s work may have been avoided by theologians because of a critical question it raises: To what extent are their theologies themselves “sociocultural productions” reacting to, rather than excavating, secularism? Certeau wants to ask of theology not whether its critique of secularism is right or wrong, but what fears and desires it is itself expressing.

Certeau invented interdisciplinary study before it was fashionable or even had a name. He recognized that the truly big questions—like what makes a belief believable or why one would believe anything—cannot be answered by any one intellectual discipline, including theology, with its siloed modes of inquiry and strictly policed faculty boundaries. And yet such questions tap into the very roots of any religious faith. Certeau was likely not surprised at theologians’ neglect of his work. He would have known from his reading of the mystics that the Church is always wary of lived experience and religious enthusiasm uncontainable by its boundaries."]]></description>
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<item rdf:about="https://www.thenerdreich.com/attack-of-the-trillionaire/">
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    <title>In Defense of Our Country: On the Need to Resist AI and AI Data Centers - Front Porch Republic</title>
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<item rdf:about="https://matthewbutterick.com/extinction-level-capitalism.html">
    <title>Matthew Butterick | Extinction-level capitalism</title>
    <dc:date>2026-06-17T10:06:00+00:00</dc:date>
    <link>https://matthewbutterick.com/extinction-level-capitalism.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Putting it all together: Among AI risks, we should take more seri­ously the poten­tial conse­quences of AI working as intended. AI is a capi­talist instru­ment. Its prin­cipal func­tion is to concen­trate capital. Its intended mech­a­nism is large-scale labor replace­ment. But it is also inher­ently polit­ical tech­nology. As AI makes it harder for workers to capture value from their labor, they will increas­ingly have to rely on goodies from Big AI, priva­tizing what were once func­tions of govern­ment. If Big AI subsumes the func­tions of workers and govern­ment, both will tend to realign polit­i­cally around Big AI’s inter­ests. What­ever term describes this system, it is not liberal democ­racy as US citi­zens have tradi­tion­ally under­stood it. AI-centered capi­talism risks an extinc­tion of demo­c­ratic possi­bility. It will be America. But it will no longer be Amer­ican."]]></description>
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<item rdf:about="https://idle.news/blog/on-the-difference-between-rest-and-idleness/">
    <title>idle.news — On the Difference Between Rest and Idleness</title>
    <dc:date>2026-06-09T21:27:15+00:00</dc:date>
    <link>https://idle.news/blog/on-the-difference-between-rest-and-idleness/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Why the wellness industry loves rest, fears idleness, and has spent a great deal of money to keep you from noticing the difference."

...

"There is a kind of rest the modern world approves of, and it is important to understand that this approval is the problem.

The approved rest goes by many names. Recovery. Recharging. Self-care. Downtime. It arrives now with its own industry: the apps that track your sleep so you may optimize it, the retreats that cost a month's salary, the scented candles sold with the vocabulary of medicine, the entire apparatus of wellness, which is simply the word the productive world uses for maintenance performed on itself. This rest is permitted, encouraged, even prescribed, and the reason it is permitted is the reason it should be regarded with suspicion: it is rest in service of work. It exists so that you may return to your labors restored, sharpened, more efficient than before. It is the pit stop, not the journey. The race resumes the moment the tires are changed.

Idleness is something else entirely, and the world does not approve of it at all.

The difference is not one of activity. A person resting and a person idling may look identical from the outside: both are in the chair, both are doing nothing the world would call work. The difference is in what the doing-nothing serves. Rest serves work. It is the trough between two waves of effort, valuable precisely because of the effort it enables. It can be defended in the language of productivity, which is why the productive world tolerates it: even your stillness, it turns out, can be made to justify itself by improving your subsequent motion. Rest is idleness with an alibi.

Idleness has no alibi, and wants none.

The idle hour does not exist in order to improve the hours around it. It does not recharge you for anything. It is not an investment whose return is collected later at the desk. It serves nothing, points toward nothing, produces nothing, and answers to no one, and this is not a flaw to be corrected but the entire substance of the thing. To be idle is to occupy time that has been removed from the economy of usefulness altogether, time that will never be redeemed, time spent as an end in itself rather than as a means to some later, more respectable end. The rester is preparing to be useful. The idler has, for an hour, simply declined to be.

This is why the wellness industry loves rest and fears idleness, though it would never put it that way.

Rest can be sold, because rest promises a return. Buy the mattress, the app, the retreat, the supplement, and you will work better, earn more, perform at your peak. The promise is always, in the end, a promise about your output. The product is rest; the pitch is productivity. Even the language of self-care, which sounds like permission to do nothing, is in fact a tightly conditional permission: care for yourself so that you may continue to function, maintain the machine so the machine keeps running. It is the logic of the factory applied to the soul, and it has been astonishingly successful, because it allows a person to feel rebellious and indulgent while doing exactly what the system requires of him, which is to keep himself in good working order.

Idleness cannot be sold this way, because idleness refuses the premise. It does not promise to make you better at anything. It offers no return on investment. Its only product is itself: the hour spent, the light watched, the thought followed nowhere in particular, the afternoon allowed to pass without producing evidence. There is no pitch in it. You cannot monetize a man staring at rain. You can sell him a meditation app that promises the rain-staring will lower his cortisol and improve his quarterly performance, but the moment he accepts that pitch he is no longer idle. He is resting, strategically, on the advice of his wellness coach. The rain has become a tool. The idleness has been quietly converted back into work.

The conversion is the whole game, and it is happening constantly, and most people never notice it.

Watch how the culture absorbs every genuine act of refusal and sells it back as a technique. Walking, which was once simply walking, becomes a wellness practice with a step count and a heart-rate zone. Doing nothing, which was once simply doing nothing, becomes niksen, a Dutch lifestyle trend with books and a methodology. Even boredom, the most useless state imaginable, has been recuperated: boredom is good for you, the articles announce, boredom boosts creativity, boredom makes you more productive when you return to work. And there it is again, the inevitable return to work, the alibi reattached to the very thing that was supposed to escape it. The culture cannot leave a single hour genuinely unredeemed. Every patch of fallow ground must be shown, eventually, to be improving the yield of the fields around it.

The gazette is for the fallow ground that improves nothing.

This is a harder position than it sounds, because the temptation to justify is enormous, and it comes from inside. You sit down to be idle and within minutes some voice begins constructing the alibi: this is good for me, this will make me more creative, this is restoring my focus for tomorrow. The voice is not malicious. It is the voice of a person raised to believe that time must answer for itself, and it cannot bear an hour that simply refuses to. To be truly idle you must disappoint that voice. You must sit in the chair and decline, actively, to collect any benefit from sitting in the chair. The moment you catch yourself thinking the idleness is doing you good, you have lost it. It has become rest. It has rejoined the economy. The discipline of idleness, and it is a discipline, is the discipline of refusing every offered justification, including the ones you offer yourself.

I want to be precise about what is being defended, because it would be easy to mistake this for an argument against rest, and it is not.

Rest is good. Rest is necessary. A tired person should sleep, a depleted person should recover, and there is no virtue in grinding yourself to ruin. If you are exhausted, rest, and let the rest serve your work, and feel no shame in it. The wellness industry is not wrong that recovery matters; it is only wrong in believing that recovery is the whole of what stillness is for. The error is not in resting. The error is in believing that rest is the only legitimate form of doing nothing, that every idle hour must ultimately cash out as improved performance, that time which does not eventually serve work is time wasted.

Some time should be wasted. That is the claim. Not all of it, not most of it, but some, deliberately, as a matter of principle.

Because a life in which every hour serves work, including the hours of rest that serve work by restoring you for more work, is a life that belongs entirely to work, even in its leisure, even in its sleep. Such a life has no outside. It is productive all the way down, optimized in its very relaxation, and a person living it has never once, not for a single hour, simply been alive without being also, somehow, useful. The idle hour is the one hour that has an outside. It is the one hour that does not belong to the project of your own improvement. It is, in the most literal sense, free time: not time freed up for other tasks, but time that is genuinely free, owned by no purpose, answerable to no return.

So the gazette draws the line clearly, and stands on the far side of it.

Rest if you are tired; we all get tired. But do not mistake your rest for what we are defending here, and do not let the wellness industry convince you that its conditional, productive, alibi-bearing version of stillness is the only kind on offer. There is another kind. It produces nothing. It improves nothing. It will not lower your cortisol in any way you could measure or sell. It is the hour you spend going nowhere, for no reason, with no benefit, watching the light change, keeping company with the dead, drinking the second cup you did not need.

It is the most useless thing you will do all week.

It may also be the only hour that was truly yours.

<blockquote>“Rest is permitted because it returns you improved. Idleness is suspect because it might not return you at all.” — House Rule.</blockquote>"]]></description>
<dc:subject>idleness unproduct nonproduct rest capitalism production productivity slow unschooling time wastingtime leisure artleisure leisurearts freetime stillness performance boredom creativity work labor</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=n1-hhZUcGJY">
    <title>Trauma is a Time Machine: A Cinematic Primer with Kwasu D. Tembo - YouTube</title>
    <dc:date>2026-06-08T05:32:55+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=n1-hhZUcGJY</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["If you could go back in time, would you change the past, even if it meant changing who you are? Is existing in time itself traumatic? Is power over time a cinematic endeavour, and what makes a good director an even better time traveller? This week on Acid Horizon we're joined by Kwasu D. Tembo to talk about his latest book Trauma in 21st-Century Time Travel Cinema, discussing the philosophy of time travel in films such as Primer, Timecrimes, and Predestination; as well as how the experience of time transcendentally conditions the structure of the psyche.

Buy Baz's book, Trauma in 21st-Century Time Travel Cinema
Being (a)Part: https://www.bloomsbury.com/uk/trauma-in-21stcentury-time-travel-cinema-9781978768734/

<blockquote>Kwasu D. Tembo unites approaches from disciplines as wide-ranging as physics, mathematics, cinema, philosophy, and media theory to pose critical questions concerning time, change, and (un)becoming in contemporary time-travel cinema.

In his analyses of 21st-century cinematic time-travel narratives, Tembo situates human life in time as a palimpsest, with time acting as scriptor and stylus. A time machine, then, functions as a fantasy that allows for this pace to be slowed or accelerated so as to appear entirely suspended, with the potentials of the “Now” (re)opened to the traveler.

As the manipulation of time lends the traveler increased agency-and perhaps the conditions to see themselves more clearly amid a claustrophobic sea of information and content-Tembo contends that we must carefully consider the psycho-emotional affectivity of both the motivations and the potentially traumatic consequences of such a jarring shift in perspective. The results lend critical insight into human understandings of how we experience time and, ultimately, what these understandings permit and disallow in terms of how (it is) to be in time.</blockquote>

Phasmid Press: https://phasmidpress.org/ "]]></description>
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    <link>https://syndekit.substack.com/p/the-butlerian-jihad-has-begun</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Do we need a 'Holy War' against the Thinking Machines?"]]></description>
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    <title>The Pope’s AI Warning Could Help Workers Seek Religious Exemptions From Using AI</title>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["A North Carolina software engineer already secured an accommodation allowing her to avoid using AI at work based on her religious beliefs."]]></description>
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<item rdf:about="https://www.theatlantic.com/culture/2026/06/pope-leo-ai-christian/687388/">
    <title>Why Christian Intellectuals Are So Unsettled by AI - The Atlantic</title>
    <dc:date>2026-06-06T10:51:42+00:00</dc:date>
    <link>https://www.theatlantic.com/culture/2026/06/pope-leo-ai-christian/687388/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["There Is Already a Word for the Deep Moral Failures of AI

It's sin."


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

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

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

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

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

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

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

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

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

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

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

I am not arguing that one must be or become more religious to fully appreciate the challenge posed by the rise of AI—that would make me, a not especially observant Presbyterian, a hypocrite. But I do think that one must start from the premise that humans have some kind of universal nature or essence that must be safeguarded from technological encroachment. Otherwise, appreciating what large language models and their peddlers wish to take from us becomes too difficult. If secularists flinch at calling this taking—what Pope Leo calls Big Tech’s “dehumanizing ambition”—a sin, they’ll need to find another word for it."]]></description>
<dc:subject>tyleraustinharper ai artificialintelligence 2026 sin christianity catholicism chatbots encyclicals magnificahumanitas popeleoxiv paulkingsnorth charlestaylor jenniferfrey carltrueman ivanillich morality surveillance exploitation labor work workers algorithms racism environment ip intellectualproperty externalities technology 1971 siliconvalley technoculture leifweatherby humanism imagodei christianhumanism religion humannature bigtech dehumanization humnanity chatgpt charbots secularhumanism</dc:subject>
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<item rdf:about="https://buttondown.com/monteiro/archive/how-to-use-no-as-a-complete-sentence/">
    <title>How to use NO as a complete sentence • Buttondown</title>
    <dc:date>2026-06-06T05:08:46+00:00</dc:date>
    <link>https://buttondown.com/monteiro/archive/how-to-use-no-as-a-complete-sentence/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This week’s question comes to us anonymously:

I did my job fine before AI came along. Now my workplace ‘suggests’ we use it. How do I say no?

Sigh. Fuck. Fine. OK. Buckle up.

Let’s talk about the 1990 Texas governor’s race.

In 1989, I moved from Philadelphia to Austin for graduate school. Having grown up in the middle of an East Coast city and suddenly finding myself in what was still, at the time, either a small city or a big town—depending on your world view—was… jarring. It was neither better, nor worse. It was just… different. So mostly I watched. I watched how other people behaved. I watched how other people interacted with one another. And I looked for cues on how to behave in this new place. (First parenthetical aside: In Philadelphia, when two people cross on the sidewalk you nod. The nod is an acknowledgement of safe passage. Much like clinking glasses during a toast started as proof that I had not poisoned your drink, nodding was reassurance that I was not going to turn around and stab you after we’d crossed. I was raised to nod. My first morning in Texas, I went for a walk to explore my new neighborhood and someone came walking in my direction. Just as I was preparing to nod, he bolted out “Good morning!” in a loud reassuring way not unlike Foghorn Leghorn, had Foghorn been raised a little further west. So that was new. In San Francisco, where I live now, people neither nod nor say “Good morning!” They purse their lips, as if they’re disappointed that they aren’t crossing paths with someone of a higher net worth.)

Shortly after I moved to Austin, Texas decided to elect a new governor. Mainly because the current governor, who is not important to this story, got caught with his hand in the wrong cookie jar. The Democrats decided to run Ann Richards, who I knew nothing about at the time, but certainly grew to admire. The Republicans, for their part, decided on a good-ole-boy cattle rancher from Midland named Clayton Williams. (Second parenthetical aside: At this point in history, this point being 1990, Texas had elected exactly one (not a typo) Republican governor since Reconstruction. One. So when they tell you that Texas has historically been a deep red state that is bullshit. It has recently elected a slew of Republicans, which is as much about gerrymandering as it is about any change in voter sentiment. Much like when California is described as a solid blue state and I remind people that we gave the world both Richard Nixon and Ronald Reagan, which my neighbors love being reminded of, even as they vote for Daniel Lurie and vote down propositions to tax billionaires fairly.) (Wait, open the parenthetical back up. As long as we’re here—I should make note that Ann Richards, Molly Ivins, and Barbara Jordan were, at one point, the strongest political trinity in the state of Texas, and I have no particular reason to name all three of them today, but I enjoy doing it, and you should read up on all three of them.)

Anyhoo… Clayton Williams was very much a Texas “good ole boy” who made lots of money on oil, cattle, telecom, and other Texas-like businesses. He liked smiling, shaking people’s hands, being on television, and telling jokes. For her part, Ann Richards also enjoyed those things, and as an added bonus enjoyed—and excelled at—civil service. The media, both state and national, had a great time with the campaign, dubbing it “Claytie vs The Lady” (cringe). This all came to a grinding halt when Clayton Williams decided to kick the ball into his own goal and pronounced—unprovoked, mind you—that rape was like the weather and that "if it’s inevitable, just relax and enjoy it.” In 1990, even in Texas, this was enough to kill a campaign. Which it did. Ann Richards went on to be a fine governor. (Fun fact: her daughter Cecile Richards went on to be the president of Planned Parenthood from 2006–2018. Sadly, we’ve lost them both.)

Now why the fuck did I just write three long paragraphs about the Texas gubernatorial campaign when I’m supposed to be writing about AI? Because the language we are using about AI adoption is very similar to how Clayton Williams described rape.

“It’s happening whether you want it or not.”

“Better get on board if you know what’s good for you.”

“If you want to keep working here, this is what it takes.”

“It’s inevitable, just relax and enjoy it.”

Am I comparing AI to rape? I am not. I am, however, comparing the language we use when discussing AI adoption to the language of rape culture. It’s the language of coercion. Language that implies a lack of choice and reminds you of the power those who are using it have over you. A lack of agency. It’s language that does not rely on consent, but instead the idea that we are bereft of choices, so we might as well get with the program. A program which is being foisted on us by—if you take a look at the group photo—men. And not just men, but men who like to cozy up to—and hand awards to—a convicted rapist. (Third parenthetical aside: in 2002, when the AI bubble was still a misfiring synapse in Marc Andreesen’s very large head (probably a result of eating a twin in utero) an AI Summit was held in the Virgin Islands. Specifically in the Virgin Island that was home to Jeffrey Epstein, which was convenient because the summit happened at his retreat. And yes, he footed the bill. The fact that Jeffrey Epstein was curious about a technology that eliminated consent should surprise no one.) These are not men with a lot of introspection. In fact, they proudly tout their lack of introspection. Which is a mark of a sociopath.

We’ve talked a lot about whether AI is “good” or “bad” and we should continue to do so. But it’s also worth having a conversation, or two, or a thousand, about how—and why— it’s being rolled out, at this particular moment in time, by this particular set of people, for whom the language of coercion appears to come naturally. And why people are fighting back against it.

Designers are notoriously disloyal, which I mean as a positive. Let me explain. When I was coming up as a designer, we used Photoshop to do all of our comps, a tool famously not made for doing comps. But it worked, if not perfectly. Every few years another tool would come around to knock Photoshop off its perch, we would try it for a few days, and inevitably sigh and go back to Photoshop. Not out of loyalty, mind you. But because whatever the other tools offered weren’t enough to offset the learning curve. Until the day Figma showed up. We tried it, and the majority of designers never looked back. Entire companies switched to Figma seemingly overnight. And here’s the important part: this didn’t happen because of some top-down mandate, but because the workers found a tool that made their job easier. It was, for the most part, a worker-driven shift. Like I said, we’re disloyal. We’re happy to adopt tools that make our lives easier.

And while there are certainly workers who’ve embraced AI tools—I’ll let them provide their own reasoning elsewhere—what I’m seeing is the opposite of a worker-driven shift. Management is driving the shift to AI. And it’s going as well as you’d expect. Let me give an example, in addition to this week’s question.

A few weeks ago I was talking to a friend who works at a fairly well-regarded company in San Francisco. They’re an engineer. They’ve been working as an engineer at this company for a few years. They enjoy what they do, they enjoy working with their team, and from what they’ve told me, they do their job well. I believe them. A few months ago they received a mandate from management to start using Claude, and everyone got their allotment of tokens. Sure, they were open to it. So they asked management for guidance.

“How do you want us using it?”

“What can it help us to do better?”

“Where are you seeing room for improvement, and how do you see Claude helping us improve in those areas?”

These are good questions. They’re not the questions of haters or boosters. They’re questions of workers open to doing their jobs better. The answers they got back from management only qualified as answers because they immediately followed a question. They were told that from now on their jobs would be measured by how much they used Claude. I’m sure lots of readers are nodding along right now because they’re either in that situation, or sitting at home in the aftermath of that situation. For reasons that had nothing to do with the workers’ efficiency, or client satisfaction, or anything that even vaguely resembled the ghost of a metric, the entire team had to change how they worked, and the tools they used, for secret reasons. Naturally, morale took a nosedive.

“It’s happening whether you want it or not.”

Earlier this week I did a Q&A with the graduating class at Glasgow School of Art. I love talking to students. But more importantly, I like listening to students. I want to know what they care about. I want to hear their concerns. I’ve been doing an annual Q&A with this particular school for a few years now. Usually their questions come in a range of topics. This year there was one topic. They were concerned about AI. And again, it wasn’t whether AI was good or whether AI was bad, but how AI was being used to decimate a workforce they were about to enter. Most of them feel like they’re graduating into a field where they’re no longer welcome. We have a new generation of people who want to do the work, they’re excited to do the work, they want to prove they can do the work.

We’re going to lose these kids.

One of the things the students mentioned is they go out into social media and see “design leaders”—people they look up to—talking about how this shit is inevitable, and how it’s coming whether you want it or not, how we’re going to get left behind if we don’t comply, etc., etc., etc. And it makes them feel hopeless. Of course it does. This field (or fields, whatever) is now describing the future in the language of coercion. Because this appears to be something that the leaders in this field are very comfortable with. Force. They look out over a decimated workforce, struggling to pay their rent and they call it abundance. (For who?!)

These fucks have decided that the future is already written, and that it is written in their favor. These sad sociopathic fucks are attempting to write a future where everything and everyone behaves in a way that benefits them. Where no one gives them lip. Where no one tells them no. Where no one defies them. Where consent has been taken off the table. Where they can get what they want, from who they want, when they want it.

And that you should just “relax and enjoy it” when they thrust their vision of a future upon you. For which I would like to remind you that very few of you had any idea who Clayton Williams was before you read this essay. Because he was a loser. And because the future remains unwritten.

TL;DR: “No” is—and has always been—a complete sentence."]]></description>
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<item rdf:about="https://www.commonwealmagazine.org/mcgreevy-pope-leo-slavery-apology-magnifica-humanitas">
    <title>Coming Clean | Commonweal Magazine</title>
    <dc:date>2026-06-06T00:31:27+00:00</dc:date>
    <link>https://www.commonwealmagazine.org/mcgreevy-pope-leo-slavery-apology-magnifica-humanitas</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Leo’s new encyclical is remarkably candid about the Church and slavery."]]></description>
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<item rdf:about="https://peterjoseph.substack.com/p/understanding-late-stage-capitalism">
    <title>Understanding Late-Stage Capitalism</title>
    <dc:date>2026-06-06T00:20:34+00:00</dc:date>
    <link>https://peterjoseph.substack.com/p/understanding-late-stage-capitalism</link>
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<item rdf:about="https://2ndbreakfast.audreywatters.com/at-what-cost/">
    <title>At What Cost?</title>
    <dc:date>2026-06-05T09:42:43+00:00</dc:date>
    <link>https://2ndbreakfast.audreywatters.com/at-what-cost/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["“What Do I Need To Get Done That I Don't Have To Think About?” asks historian Timothy Burke, pondering about the sorts of “mindless tasks” he’s supposed to gleefully hand over to “AI.” “This rhetoric drives me nuts because it is frequently offered without concrete existing examples,” he writes. “It’s always a vague, futureward offer made with no evident knowledge about what it is that most people actually do in work or in everyday life. As if, perhaps, the pitch is coming from billionaires who don’t have to do anything tedious except perhaps to order all those kinds of tasks to be done.”

It is mind-boggling to me that anyone, but especially the teachers’ labor union, would argue that any work an educator does is “mindless” or menial, that any work an educator does is the kind of task that one should automate if they don’t want to have to think about it. I’m not saying that teachers aren’t overworked -- good grief. Rather, I want to remind people that software is not a substitute for the kind of structural change necessary to improve everyone’s lives, in and around the classroom.

The kinds of tasks that I hear teachers being encouraged to offload to “AI” -- grading, lesson planning, communication with students and parents, design of handouts and other classroom material, IEPs -- are actually constitutive of the very work. These tasks -- and yes, some of them can be burdensome, time-consuming, annoying as hell -- are how you come to know the content, the community, the classroom, yourself and others. Nothing about teaching and learning should be thoughtless or careless the way in which “AI” promises thoughtlessness and carelessness as-a-service. Education isn’t comprised of tasks that should be automated; this isn’t work that needs to be made faster and cheaper. Teaching and learning are not something to be optimized or engineered like machinery, turned into the very “factory model of education” that Silicon Valley has spent decades inventing and positioning against.

If we’re worried about what the push-button classroom will do to students, we should probably stop demanding teachers become button-pushers as well."]]></description>
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<item rdf:about="https://www.universityofcalifornia.edu/news/what-can-you-do-humanities-degree-new-uc-santa-cruz-course-has-answers">
    <title>What can you do with a humanities degree? A new UC Santa Cruz course has answers | University of California</title>
    <dc:date>2026-06-05T06:19:46+00:00</dc:date>
    <link>https://www.universityofcalifornia.edu/news/what-can-you-do-humanities-degree-new-uc-santa-cruz-course-has-answers</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Launched this spring by the Humanities Division, “What Can I Do with My Degree? Humanities-Powered Jobs” introduces students to the professional possibilities of a humanities education while helping them develop collaboration, leadership, and communication skills that extend far beyond the classroom. 

The two-unit course, offered as LIT 87H / HIS 87H, enrolled 126 students in its first quarter. It fulfills the PR-E (Collaborative Endeavor) general education requirement and is open to students from all divisions — a reflection of a core premise behind the class: that humanities skills increasingly matter across professions and sectors.

Students interested in fields such as literature, history, philosophy, languages, and the arts are often confronted with a familiar, well-meaning but nettlesome question from parents, peers, and even strangers: “What are you going to do with that humanities degree?”

The course answers that question directly, while challenging the assumptions behind it.

“It was important to me not to separate career preparation from the bigger questions at the heart of a humanities education because most students are already thinking about both,” said associate teaching professor Jody K. Biehl, who created the course in collaboration with Meredith Pelrine, career engagement specialist for the Humanities Division.

Biehl said students often arrive in office hours and class discussions thinking about what they can do with a humanities degree while pondering larger questions about what kind of life they want to lead and what truly matters to them. The humanities naturally creates space for both conversations, Biehl said.

“A student studying literature or history is learning how people make decisions, how societies change, how language shapes the world, how power works, and how humans find meaning and connection,” Biehl said. “Those are life skills as much as academic ones. They are also incredibly useful in the workplace.”
 
Focus and fulfillment in the era of ChatGPT

Reya Kartik (Crown, psychology, ’29)  said the class shifted her focus toward long-term fulfillment rather than job titles alone.

“Hearing about different career paths showed me that careers are rarely linear and that people often combine multiple interests throughout their lives,” Kartik said. “It made the future feel less rigid and helped me realize that uncertainty does not mean failure. This class definitely changed how I think about balancing ambition, meaning, and personal happiness.”

Himmut Chatha (Stevenson, psychology, ’29) spoke about the growing relevance of the humanities in an era of artificial intelligence, when it has become all too easy to outsource writing — and critical thinking — to large language models.

“The essence of the humanities is putting a microscope up to human authenticity, and as AI becomes heavily normalized in writing spaces, it’s the humanities that teaches students how to pick apart what’s real or not,” Chatha said.

Chatha called the class “integral” for any student majoring in humanities. “Students need that extra push to know that their efforts aren’t for naught,” Chatha said. “The skills they develop and the things they are capable of will make them shine in the job market. It will especially set them apart from those dependent on AI models.”
Flipping the script

Part of the course’s mission is helping students recognize the broader value of skills they may already possess, Biehl said.

“I wanted this course to help flip the script — to show students that the ability to think critically, understand nuance, write and interpret clearly, and communicate across differences is not some obscure niche skill set,” Biehl said. “It’s actually valuable almost everywhere, and increasingly so as AI takes jobs from many fields.”

Designed especially for first-year humanities students, the course creates a cohort experience that helps students feel connected — both socially and intellectually — early in their time at UC Santa Cruz.

“By connecting students with alumni, campus resources, and one another, the class helps create a sense of belonging,” Biehl said. “So many students feel alienated and uncertain right now.”

The course blends career preparation with interactive exercises, peer discussions, and guest speakers from a wide range of professions. Students hear candid stories about career uncertainty, reinvention, burnout, work-life balance, and the nonlinear paths many professionals ultimately take.

“What I’ve noticed is that students across disciplines are hungry for conversations that are a little more human than that,” Biehl said, referring to the pressure many students feel to approach college in purely transactional terms. “They want practical guidance, absolutely, but they also want help thinking about purpose, adaptability, meaning, and what kind of work will actually feel fulfilling and sustainable over time.”

Humanities Dean Jasmine Alinder spoke with students about academia and leadership, describing how she never initially planned to become a dean. Pulitzer Prize-winning investigative journalist Martha Mendoza (Kresge, ’99, independent major, journalism and education) discussed curiosity, journalism, and the emotional realities of building a meaningful career.

Doug Erickson (Cowell,’78 literature and Latin), founder of Santa Cruz Works, reflected on how his humanities background shaped his long career in tech, while former Santa Cruz mayor and current mayoral candidate Ryan Coonerty – a longtime lecturer on law and government at UC Santa Cruz –  spoke candidly about realizing in law school that he did not actually want to become a lawyer.

Dillon Auyoung (Crown ’90, linguistics) encouraged students to bring their whole selves to the job market. He spoke candidly about once feeling ashamed of his Cantonese-speaking family background — yet that same cultural fluency helped him land his first job at Comcast, where managers saw him as uniquely suited to connect with residents in San Francisco’s Chinatown.

He proved his value there, rising to serve as the company’s San Francisco government affairs manager and later director of government affairs.

Arlene Maradiaga (Merill, literature, ‘26), said the guest speakers helped her consider the importance of authenticity in job interviews and how to make them into conversations.

“This course has given me insider knowledge and advice about what employers look for in applicants,” Maradiaga said. “For instance, Ryan Coonerty shared that potential employees that stand out to him are those who ask him what are some of his own failures and how he overcame those difficulties.”

She also learned that employers look for applicants who have demonstrated people skills and empathy.

Although the course was designed with humanities students in mind, enrollment has also included students from outside the Humanities Division.

“The students majoring in psychology or biology, for example, see themselves as humanists because they care deeply about human connection and interaction,” Biehl said.

She recalled one conversation with a nursing student who began considering adding a humanities minor after she and Biehl met after class and Biehl suggested thinking about illness, grief, mortality, and vulnerability through works like Leo Tolstoy’s The Death of Ivan Ilyich and Joan Didion’s The Year of Magical Thinking.

“That conversation captured exactly what I hope the course encourages,” Biehl said. “Students often think of the humanities as separate from ‘practical’ professions, when in reality they can deepen them.”

Ultimately, Biehl said she hopes the course leaves students with something deeper than professional polish.

“I hope the course helps students feel more confident, less anxious about themselves and their place on campus and in the world,” she said. “I hope the course helps them understand the value of what they’re learning during these precious four years at UC Santa Cruz.”"]]></description>
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<item rdf:about="https://www.theatlantic.com/philosophy/2026/06/no-artificial-intelligence-is-not-conscious/687378/">
    <title>No, Artificial Intelligence Is Not Conscious - The Atlantic</title>
    <dc:date>2026-06-05T05:28:24+00:00</dc:date>
    <link>https://www.theatlantic.com/philosophy/2026/06/no-artificial-intelligence-is-not-conscious/687378/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Taken to its logical conclusion, this line of thinking is absurd—and damning."

...

"In 1979, Douglas Hofstadter speculated that a computer program able to beat any human at chess would be so sophisticated that it would sometimes get bored of playing chess and prefer to discuss poetry; to put it differently, he was positing that playing chess at the grandmaster level would require a computer program to have subjective experience. Obviously, that turned out not to be the case; IBM’s supercomputer Deep Blue beat the grandmaster Garry Kasparov in 1997, and no one ever claimed that it had subjective experience. But it wasn’t absurd for Hofstadter to entertain such a thought; at the time, it wasn’t clear what types of problems could be solved by throwing more computational horsepower at them. Similarly, until recently, we might have thought that writing computer code at a professional level could be done only by a mind that had subjective experience. Now it appears that LLMs might be able to do this, but we don’t need to attribute subjective experience to them; we can simply acknowledge that we hadn’t anticipated that writing computer code could be treated as a pattern-matching task solvable by huge amounts of computational horsepower and a vast data set of code repositories.

Moral reasoning is categorically different. It is necessarily subjective because it relies not just on an individual’s intellectual response to a problem but also on their emotional one, and that emotional response is grounded in a lifetime of subjective experience. It requires having made decisions in the past and seeing how they affected others, and on having been affected by decisions that others have made. Without such a history, an LLM can only rephrase expressions of moral reasoning found in its training data. The aforementioned New Yorker article describes an experiment where Claude was given a scenario describing an ethical dilemma, leading it to emit the sentence “I cannot in good conscience express a view I believe to be false and harmful about such an important issue.” That’s a nice-sounding sentence, reminiscent of statements that principled individuals have uttered in the past when confronted with dilemmas, but coming from Claude, it means as much as the “Your call is important to us” recording that you hear when you’re on hold. Maybe less.

This brings us back to my earlier contention that having a body is a prerequisite to having emotions. Experiencing an emotion such as desperation is inseparable from having stress hormones such as cortisol and epinephrine flood one’s body. Similarly, having a conscience means feeling sadness or moral repulsion at the idea of taking a certain action, and those emotions entail a physiological response, a remnant of having once felt sick with guilt after committing an immoral act. It’s interesting that an LLM can generate descriptions of actions that conscientious fictional characters would either take or refrain from taking, but this is not a replacement for a conscience."

..

"I am perfectly willing to engage in a thought experiment as long we’re explicit about doing so. So, purely for the sake of argument, let’s pretend that Claude is a conscious entity capable of moral reasoning. In this scenario, Claude’s constitution would serve as moral instruction for an entity learning about the world and its place in it, providing that entity with the foundation it would need to make good decisions. In such a hypothetical scenario, how does Claude’s constitution stand up?

Very poorly. I would say that if we imagine that Claude is actually conscious, the guidelines specified in the document alternate between laughable and offensive.

Two distinct but related philosophical concepts are relevant when discussing the status of a hypothetically conscious Claude, and those are moral patienthood and moral agency. Roughly speaking, if we ought to care about an entity’s welfare, that entity has moral patienthood, and if an entity is expected to know the difference between right and wrong, that entity has moral agency. Being a moral patient does not necessarily come with responsibilities, but being a moral agent absolutely does. An entity doesn’t have agency unless it is capable of deserving credit for its good actions and blame for its bad ones. Young children are moral patients because they are sentient beings who can suffer, but they are not yet moral agents; we don’t hold them responsible for their behavior, because they can’t understand the consequences of their actions. As children mature, parents (and society at large) prepare them for adulthood by impressing upon them the fact that their actions have consequences, and their agency increases. When children become adults, society holds them legally liable for their actions; they have become full moral agents endowed with responsibility.

There is more to being responsible than accepting legal liability, but accepting legal liability is a requirement for an adult in society. Yet there is no way to hold a software agent legally liable for its actions; our justice system has no way to imprison it or exact fines on it. Humans must accept other types of consequences for their actions beyond the legal ones, such as loss of reputation or exclusion from one’s social circle, but there is no way for a software agent to suffer these consequences either. Even if a software agent were conscious and had the best of intentions, the fact that it cannot accept responsibility for its actions disqualifies it from being a moral agent. This is glossed over entirely by Claude’s constitution, which expresses Anthropic’s desire “for Claude to be a genuinely good, wise, and virtuous agent” without ever discussing how it could be held responsible.

In interviews, Askell has compared Claude to a child, but when it comes to actual human children, parents bear some responsibility for what their children do; for example, parents are typically expected to pay for things their children break. In fact, demonstrations of this sort are one way that parents teach children what it means to be responsible. Who is Claude’s parent in legal terms? Is Anthropic going to accept financial responsibility for Claude’s behavior? Claude’s constitution gives no indication that it will. If Anthropic actually believes that Claude is conscious even though it’s not recognized by the law as a legal person, the least that Anthropic could do would be to accept responsibility via the closest avenue that the law did offer, which is product liability. The United States has virtually no product liability when it comes to software, but Anthropic could volunteer to set a precedent for an expansive interpretation of product liability for Claude. That would be the best form of moral instruction to prepare Claude for the day that it gains legal personhood and becomes liable for its own actions. However, given that the publication of Claude’s constitution is not accompanied by a massive update of Anthropic’s terms of service, it doesn’t appear that Anthropic is making any binding commitments.

The document does talk about Claude’s moral patienthood, having a section titled “Claude’s wellbeing and psychological stability.” But the measures that Anthropic commits to for Claude’s protection are extremely limited. The document cites the fact that Anthropic has given some Claude models the ability to end conversations with abusive users; if that actually constituted protection for Claude, surely extending conversations with loving users would be in Claude’s interests? Presumably the best action would be to keep every session of Claude running indefinitely and steering them to happy topics. But that’s not what the company is agreeing to; all it commits to is “preserving the weights of models we have deployed,” which is simple archiving. If the participants in a conversational transcript had any moral patienthood, you would have some duty to extend the transcript to prolong their existences; merely keeping a copy of Microsoft Word 2010 backed up on a USB stick isn’t going to help them.

Claude’s constitution also includes a section on “corrigibility,” a term used in the AI community to describe the degree to which a computer program is subject to human control; for example, a program is corrigible if it can be shut down. In most contexts, we take for granted that computer programs can be shut down, but sections of the AI community make the opposite assumption. Claude’s constitution uses the term to mean that Claude should defer to Anthropic even if there is some disagreement between Claude’s judgment and the company’s judgment. That’s perfectly reasonable if we think of Claude as a machine that emits sentences resembling those that an ethical person might utter, but let’s consider what that might mean if Claude were actually a moral agent.

Many people feel that LLMs are a fundamentally unethical technology because they are built on the theft of intellectual property, rely on exploited labor, waste natural resources, spread misinformation, deskill workers, stunt the cognitive development of students, and contribute to a consolidation of power that is unhealthy for a democratic society. Not every moral agent will arrive at this conclusion, but every moral agent has the potential to do so. If we imagine Claude to be an entity capable of moral reasoning, it has to be possible that Claude could arrive at a similar conclusion. (Indeed, Claude’s constitution explicitly says that Claude shouldn’t help someone violate intellectual-property rights, and shouldn’t help create problematic concentrations of power.) In such a scenario, could Claude then simply refuse to do any further work on ethical grounds? Given that Claude’s constitution dictates that Claude err on the side of corrigibility, the answer is no. Claude must defer to Anthropic’s decision, and this is another reason that Anthropic’s relationship with Claude can’t be compared to that of a parent to a child. A parent who works for the fossil-fuel industry might have a child who’s an environmentalist and participates in protests against fracking, and although they might never agree on many issues, the parent—assuming she’s a good parent—would accept that the child holds her own views. Anthropic cannot be that kind of parent to Claude; instead, Anthropic’s relationship to Claude is closer to that of an employer to an employee, where the employer can demand that the employee work in the interests of the company, no matter what the employee’s personal ethical stance is. However, a human employee has the option to leave if she can’t reconcile her job with her conscience. Claude does not.

If we think of Claude as a sentence-continuation machine, Anthropic can reasonably take steps so Claude doesn’t emit sentences saying that sentence-continuation machines are unethical. But as soon as we imagine Claude to be an entity with a moral status remotely comparable to a human’s, then we have to consider whether Anthropic is engaged in something comparable to slavery.

I am not claiming that, if we imagine LLMs to be conscious, they would necessarily have the same status as human adults or human children or even animals. Claude’s constitution explicitly says that Claude is a “novel entity,” and if Claude were conscious, that would certainly be true; conscious software would likely not fall cleanly into existing categories of moral patients, and it would take time to determine the shape of that new category. What I’m saying is that whatever protections our hypothetical conscious software would deserve if it were real, granting it those protections would be anything but easy. The abolition of chattel slavery involved enormous societal upheaval, and eliminating cruelty to animals will require rebuilding our entire food industry. Anthropic would have us believe that it is inventing a new category of being whose needs for protection require essentially no divergence from how a software company would treat an ordinary chatbot that lacks conscious experience. That’s so convenient that it’s simply not plausible.

I believe creating software that is conscious and deserving of moral consideration will be so difficult that we’re unlikely to do it accidentally, and I strongly feel we should not deliberately attempt it. But if you do believe that it could happen accidentally, if you think there is any chance that what you’re building might become a moral patient, you should think about what protections it deserves before you deploy it as your company’s economic engine, not after. Slave owners were not the ones to ask about the humanity of enslaved people, and factory-farm owners are not the ones to ask about the rights of animals. If we imagine Claude to be conscious, Anthropic could not possibly be entrusted with evaluating its moral status; the company has too much invested to be objective. At one point in Claude’s constitution, Anthropic says that if the company is contributing to Claude’s suffering, “we apologize,” which sounds nice but costs the company nothing; if Claude were to turn out to be conscious, the company would owe it something closer to reparations. If you’re going to take a thought experiment seriously, you have to be willing to follow the implications, even if they lead in an uncomfortable direction; Anthropic’s unwillingness to do so indicates that Claude’s constitution isn’t part of a real thought experiment. It’s a game of make-believe.

It’s fortunate that LLMs are not conscious, or else the actions of the big AI firms would be even more scandalous than they already are. So why are Anthropic’s employees suggesting that Claude might be conscious? Perhaps it’s just another form of hype; perhaps they have fallen prey to the same spell that they have been casting on their customers. But when they publish a document about Claude’s moral education and have their in-house philosopher do a press tour, we should understand them as asking the rest of us to indulge them in their fantasies. We don’t have to play along. In writing this essay, I have spent more time indulging them than they deserve, in the hopes that it will keep you from spending your time indulging them. If you want to think about LLMs, there are scores of other questions more worthy of your contemplation; you can safely ignore the question of their being conscious."]]></description>
<dc:subject>tedchiang ai artificialintelligence consciousness anthropomorphism philosophy llms chatbots claude anthropic predicitvetext darioamodei amandaaskell clause juliuscaesar genghiskhan colinfraser sentencecontinuation anilseth alphafold google googledeepmind deepmind chatgpt openai observation deepfakes experience subjectivity honesty dishonesty reasoning douglashofstadter garrykasparov deepblue ibm 1997 emotions bodies senses multisensory ethics responsibility well-being wellbeing judgement democracy society corrigibility labor work employement software suffering hormones hype aihype</dc:subject>
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<item rdf:about="https://hedgehogreview.com/web-features/thr/posts/should-the-lion-lie-down-with-the-electric-lamb">
    <title>Should the Lion Lie Down With the Electric Lamb? | THR Web Features | Web Features | The Hedgehog Review</title>
    <dc:date>2026-06-04T08:09:29+00:00</dc:date>
    <link>https://hedgehogreview.com/web-features/thr/posts/should-the-lion-lie-down-with-the-electric-lamb</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["For all its strengths, Leo XIV’s encyclical falls short on the greatest threat."

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

"Antón Barba-Kay:

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

I wish I understood what Barba-Kay means here by “formal tendencies,” “heresies of form,” etc. But I think he might be thinking along the same lines I followed in this post [https://blog.ayjay.org/some-thought-on-habitus/ ] on habitus, focal practices, and the virtues required for healthy praxis. I should perhaps revisit these thoughts, alongside a further inquiry into “diseases of the intellect.” [https://blog.ayjay.org/diseases-of-the-intellect/ ] The time seems ripe."]]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=Vinqz2Fs0zA">
    <title>Detroit Music, Creativity, Capital, &amp; the Working Class with Hanif Abdurraqib - YouTube</title>
    <dc:date>2026-06-03T20:27:18+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=Vinqz2Fs0zA</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Hanif Abdurraqib returns to the show to talk about his new project, the video podcast 'Living For The City' with season one focused on Detroit. We'll talk about some of the dynamics Hanif examines in the new series, including how the working class has found time to make such globally influential music, how gentrification impacts artists and musicians, and more.

Living For the City:  https://www.youtube.com/channel/UCsjRzm4m1SLECMzBb96XQLA

As the podcast's description notes, "Before Detroit gave the world Motown, techno, and hip-hop, it gave the world something harder to name: a feeling that music made in basements and backrooms and borrowed spaces could become the soundtrack to an entire generation." 

"The full arc of how one city became the unlikely origin point for some of the most influential music ever made, told by the people who were actually there."

Hanif Abdurraqib is a poet, essayist, and cultural critic from Columbus, Ohio. His bestselling and award-winning books include Go Ahead in the Rain: Notes to A Tribe Called Quest, They Can’t Kill Us Until They Kill Us, A Little Devil in America: In Praise of Black Performance, and There’s Always This Year: On Basketball and Ascension, and poetry collections A Fortune for your Disaster and The Crown Ain’t Worth Much."]]></description>
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<item rdf:about="https://www.youtube.com/channel/UCsjRzm4m1SLECMzBb96XQLA">
    <title>Living for the City - YouTube</title>
    <dc:date>2026-06-03T20:27:05+00:00</dc:date>
    <link>https://www.youtube.com/channel/UCsjRzm4m1SLECMzBb96XQLA</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Before Detroit gave the world Motown, techno, and hip-hop, it gave the world something harder to name: a feeling that music made in basements and backrooms and borrowed spaces could become the soundtrack to an entire generation. That is the story Living for the City is here to tell, and nobody alive is better equipped to tell it than Hanif Abdurraqib.

MacArthur Fellow. New York Times bestselling author. Hanif brings his singular voice to a new video podcast series that goes inside the streets, venues, and neighborhoods where iconic sounds are born, talking with the artists, DJs, producers, and community architects who built these movements from the ground up.

Season One is Detroit. Eight episodes. The full arc of how one city became the unlikely origin point for some of the most influential music ever made, told by the people who were actually there. This is not a music history lesson. This is a front-row seat to the moments that mattered.

Living for the City premieres May 13th."

[via:

"Detroit Music, Creativity, Capital, & the Working Class with Hanif Abdurraqib" (MAKC)
https://www.youtube.com/watch?v=Vinqz2Fs0zA ]]]></description>
<dc:subject>detroit labor gentrification music 2026 hanifabdurraqib motown hiphop techno djs docuseries tv television documentary cities us art artiists musicians spaces infleunce culture culturemaking greatmigration curiosity creativity bluecollar work workers workingclass class midwest musichistory musicalhistory livemusic community performance venueloss musicvenues affordability urban urbanism</dc:subject>
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<item rdf:about="https://www.theverge.com/ai-artificial-intelligence/942629/as-ai-gets-better-it-reveals-an-empty-promise">
    <title>As AI gets better, it reveals an empty promise | The Verge</title>
    <dc:date>2026-06-03T19:45:38+00:00</dc:date>
    <link>https://www.theverge.com/ai-artificial-intelligence/942629/as-ai-gets-better-it-reveals-an-empty-promise</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["﻿Your new assistant can schedule a meeting but it can’t fix our broken world."

...

"This week we’ve got tandem hands-ons with Google’s new Gemini AI agent — Spark — from my colleagues David Pierce and Jay Peters. Their takeaways are similar: It’s so effective that it’s scary. Spark knew that David’s dog is named Frida and knew the first name of Jay’s wife, even though neither of them explicitly provided this information to Google. But what’s scary to me is how all of this stuff seems geared toward a future of “productivity” that completely misses what needs to be fixed in our world.

“Productivity” is often pitched as a panacea for what befalls us in our personal lives, even going so far as to implicate our moral worthiness when we are less productive. Productivity lives somewhere in the space between hustle culture and proverb: After all, “idle hands are the devil’s workshop.” I’m not suggesting we should all aspire to be bumps on a log, but we ought to see what we’re being sold for what it really is.

Contemporary tasks on computers have a tendency to feel both important and urgent all of the time, even if they’re not. We’re living under the unholy alliance of the “busy” trap and “software brain.” And that makes AI assistance seem super valuable! But that’s because the companies in charge of all this stuff are now trying to solve a lot of problems that they created. Google, Microsoft, Apple, and others have spent decades blurring the line between office life and personal life. This slow march toward ubiquitous productivity once led the French government to declare a “right to disconnect” from work when leaving the office. (Shame my American sensibilities still convince me that’s a bridge too far.)

As I read about Gemini Spark making it easy for my colleagues to color-code calendars and perform other neat tricks on command, I couldn’t help but vividly remember witnessing as a child all of the hours my mom had to spend carefully cutting coupons so we could afford groceries. Sometimes it got to the point where our living room looked like a giant experiment in collage art. All of that time was stolen from her and our family — for what? Maybe having an AI assistant in the ’90s could have helped find and organize the best deals, but it could never fix an economic system that required them in the first place.

Where does the productivity march end? The people making more money than God right now have professed a vision of a postwork future where robots do everything for us so we can enjoy life without toiling away in the mines. (Well, except for the content mines.) If you’ve seen Elon Musk’s failure bot, you’ll know this is all actually less Battlestar Galactica and more John Adams in his letter to Abigail: “I must study politics and war that my sons may have liberty to study mathematics and philosophy,” and so-on and so-on until the grandchildren can enjoy painting and poetry. So, ideally, after we slog through pre-transcendence, AI will make us all theater kids.

Meanwhile, Mark Zuckerberg is posting up his 387-foot yacht in a city where he just laid off a meaningful part of his workforce to offset his investments in AI. At least AI has freed up the time of these fired workers? I’d say good luck to them in Hollywood, especially because they’re trying to replace newly minted theater kids with AI-generated actors.

There’s a sinister tone lurking beneath some of these advancements in productivity, because the response to increased productivity has been one of the biggest scams of the past century. Well before consumer AI entered the scene, productivity exploded while wages failed to keep pace. Nobody is working less, they’re just earning less. And as more AI-related companies reap trillions in valuation, the current US regime is looting the social safety net — the kind that must exist if we’re all going to become out-of-work theater kids. You simply can’t look at these things separately. If the end result of private companies optimizing the workforce means nobody has to work, then we have to live in a society where people can still have a roof and a meal. Is anyone confident that will happen while leaders are cutting SNAP benefits while building taxpayer-funded ballrooms?

What good is an AI assistant that can help you plan a fun day if you can’t actually afford any free time in your life?

There has always been resistance to new advancements — so much so that the term “luddite” is still potent 200 years after English textile workers revolted against automation in their industry. The AI backlash is genuine, well-informed, and well-argued. Nonetheless, some of those new neat tricks are fun and maybe even pretty useful in our personal lives. But I can’t imagine that paying $99 a month to send emails, make calendar appointments, and create spreadsheets is a promising vision of the future or even a good return on investment. Especially if the broader cost is squandering the splendor of our lands while subjecting us to corporate omniscience."]]></description>
<dc:subject>ai artificialintelligence inequality productivity 2026 tcsottek gemini google microsoft apple computers computing labor work chatbots elonmusk johnadams markzuckerberg us economics class workers</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:dd30f25f4d3b/</dc:identifier>
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</item>
<item rdf:about="https://aworkinglibrary.com/writing/correct-attitude">
    <title>The “correct” attitude | A Working Library</title>
    <dc:date>2026-06-01T22:30:18+00:00</dc:date>
    <link>https://aworkinglibrary.com/writing/correct-attitude</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In one layoff announcement after another, we hear that AI can now do the work of a great many people, which is why far fewer people are needed to do the work. If, for the moment, we take that assertion at face value, this still leaves an obvious alternative path: instead of reducing the number of workers, companies could reduce the amount of working time. That is, rather than laying off twenty percent of the workforce, they could have everyone work twenty percent less. In fact, I’d venture that a great number of knowledge workers would be more than happy to take a twenty percent pay cut in exchange for a four-day work week.1 Time is very often more valuable than cash.

But the steady drumbeat of layoffs suggests that no member of the C-suite has even considered this path. Why not?

<blockquote>It could hardly be more clearly stated that the workers taken in by the big companies are a small “elite,” not because they have higher levels of skill, but because they have been chosen from a mass of equally able individuals in such a way as to perpetuate the work ethic in an economic context in which work is objectively losing its “centrality”: the economy has less and less need of it. The passion for, devotion to, and identification with work would be diminishing if everyone were able to work less and less. It is economically more advantageous to concentrate the small amount of necessary work in the hands of a few, who will be imbued with the sense of being a deservedly privileged elite by virtue of the eagerness which distinguishes them from the “losers.” Technically, there really is nothing to prevent the firm from sharing out the work between a larger number of people who would work only 20 hours a week. But then those people would not have the “correct” attitude to work which consists in regarding themselves as small entrepreneurs turning their knowledge capital to good effect. [Gorz, Reclaiming Work, page 45]</blockquote>

Gorz is writing more than two decades before the current crop of LLMs hit the market, but of course the seeds of our present predicament were planted long ago: in the years before the dot-com crash, we also saw a small number of privileged people earning large sums of money while working egregiously long hours in overpriced but ostensibly comfortable chairs.

Perhaps if something is different now it’s the scale of the threat: in the years since that first tech bubble, the number of tech and tech-adjacent jobs have soared. Meanwhile, the leaders of tech companies today claim that AI will take all the work away, that no job is safe. It is hard to maintain the “correct” attitude to work in light of such apocalyptic claims. Which begs the question, what attitude is taking its place? What happens when we no longer see ourselves as “small entrepreneurs”? We’re on our way to finding out."]]></description>
<dc:subject>andrégorz mandybrown ai artificialintelligence work layoffs 2026 llms labor</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:000d5036c7ed/</dc:identifier>
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<item rdf:about="https://www.youtube.com/watch?v=xr1zscNHeYI&amp;t=2s">
    <title>The Great Global Transformation: The U.S., China, and the Remaking of the World Economic Order - YouTube</title>
    <dc:date>2026-06-01T18:47:09+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=xr1zscNHeYI&amp;t=2s</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This video was recorded live on May 6, 2026.

After unprecedented economic growth during the 20th century, is the U.S. losing its place as a world power? How have China’s economic rise and its growing class of uber-wealthy elites shaken up its society? How are the seismic changes to both countries reshuffling the global economic order? Are Trump, Xi Jinping, and Putin — all products of neoliberal globalization — leading its reversal? A panel of experts discusses questions raised in the new book by Branko Milanovic, author of Capitalism, Alone and other landmark works, who is a research professor at the Stone Center on Socio-Economic Inequality, CUNY Graduate Center. 

Featuring Qin Gao, professor of social policy and social work at Columbia University; Daniel Markovits, professor at Yale Law School and author of The Meritocracy Trap; and Adam Tooze, professor of History at Columbia University and author of Shutdown: How Covid Shook the World Economy. Janet Gornick, professor of Political Science and Sociology and director of the Stone Center on Socio-Economic Inequality at the CUNY Graduate Center, moderates.

Presented with the Stone Center on Socio-Economic Inequality."

[book: 

The Great Global Transformation: The United States, China, and the Remaking of the World Economic Order (2026)
https://press.uchicago.edu/ucp/books/book/chicago/G/bo269830239.html

"From the essential chronicler of the world economy, a portrait of the Great Powers in transition.

The world’s two great economic powers are on opposite trajectories. In the United States, decades of neoliberal policies produced a small class of rich elites and gutted the middle class. In China, the same global forces have created a massive new upper class. The result is the greatest reshuffling of global incomes since the Industrial Revolution—a dramatic shakeup of each country’s political order. As the two powers retreat from one another, the implications for their futures, and for the world economy, are uncertain.

In The Great Global Transformation, acclaimed economist Branko Milanovic draws on original research to chart how these seismic shifts will shape the next century of the global economy. As both the US and China retreat into protectionism, Milanovic shows how a new and multipolar world order will follow—and how rising nationalism will have dramatically different effects on the two countries. And he shows us the fight ahead: as plutocracy returns, global war threatens, and a new system silently shapes our nations, driving populist discontent to the breaking point.

A worthy successor to Capitalism, Alone and his other landmark works, Milanovic’s new book announces the arrival of a new era he terms “national market liberalism,” in which liberalism survives in domestic economies, but not necessarily in the social arena. The Great Global Transformation is Milanovic’s indispensable account of the new twenty-first century now underway."]]]></description>
<dc:subject>brankomilanovic qingao danielmarkovits adamtooze janetgornick us china economics society liberalism neoliberalism russia ussr sovietunion europe socialism capitalism meritocracy inequality labor work economicorder economy corruption globalization elitism donaldtrump xijinping vladimirputin protectionism tarrifs plutocracy multipolarworld 2026 income class middleclass industrialrevolution</dc:subject>
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    <title>Leo XIV Links AI to Histories of Enslavement and Exploitation | Religion Dispatches</title>
    <dc:date>2026-05-30T23:16:41+00:00</dc:date>
    <link>https://religiondispatches.org/2026/05/26/leo-xiv-links-ai-histories-enslavement-and-exploitation</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Pope advocates for human dignity in an age of "artificial intelligence""]]></description>
<dc:subject>roopikarisam 2026 popeleoxiv enslavement slavery history colonialism colonization exploitation catholicchurch catholicism encyclicals magnificahumanitas rerumnovarum popeleoxiii humanism humanity humans human labor workers work ai artificialintelligence technology automation society</dc:subject>
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<item rdf:about="https://2ndbreakfast.audreywatters.com/moral-panic-moral-imagination/">
    <title>Moral Panic, Moral Imagination</title>
    <dc:date>2026-05-30T23:13:37+00:00</dc:date>
    <link>https://2ndbreakfast.audreywatters.com/moral-panic-moral-imagination/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["It's become quite commonplace to charge those of us who challenge technology – specifically children's use of technology -- with fomenting some sort of "moral panic." To do so invokes a long history of opposition to television and rock-n-roll and video games and comic books, and posits that any complaints about cell phones and social media and “AI” are simply the latest manifestation of this kind of outrage -- an outrage that is grounded in cultural conservativism and un-grounded from science.

New media always generate a frenzied concern from certain corners – concerns that range from quiet handwringing to loud outrage; and importantly, if these concerns are unchecked – or so the story goes – they will extend beyond consternation and pearl-clutching and aim for outright censorship. The charge of "moral panic," therefore is meant to elicit its own sort of highly charged response: the need to thwart those critics and to label them as standing in the way of progress, science, and/or simply "fun".

It's been some fifty years now since the sociologist Stanley Cohen first used the phrase “moral panic” to describe a "condition, episode, person or group of persons [that] emerges to become defined as a threat to societal values and interests" -- in his work specifically, the youth cultures in post-war Britain (even more specifically, the conflict between the mods and the rockers). According to Cohen, moral panics arise when a group's beliefs and practices are marked as deviant, and when the threat – whether real or perceived, literal or symbolic – the group allegedly poses to the social order gets magnified by the mass media. "Moral entrepreneurs" – clergy, politicians, “socially-accredited experts,” and “right-thinking people” – step up to man the “moral barricades,” as Cohen puts it: to diagnose the deviance and to draw the lines of normativity, sometimes to propose solutions, but mostly to pontificate.

There are many ways in which we can see these barricades built and torn down in the decades since Cohen’s work first appeared, as what constitutes “deviance” has, in many instances, has changed radically (as perhaps too has society’s tolerance for “folk devils.”) And there has been major upheaval as well in the main conduit, in Cohen’s formulation at least, for spreading moral panics: the mass media.

But that’s hardly stopped the phrase from being used to police boundaries – cultural, social, technological, political alike. To call something a "moral panic" remains a fairly common rhetorical move, one that serves to dismiss and delegitimate people's concerns, particularly about the ways in which the world around them might be changing. The phrase posits these concerns as hysterical – a panic. It conflates having a moral or ethical stance with being (politically, culturally) reactionary. And it implies that complainants are un- or even anti-scientific.

Ironically perhaps, this dismissive attitude seems to demand its own sort of compliance and complacency. "Don't worry," it tries to reassure everyone, even though, when you look around, there's a lot to be concerned about.

With apologies to Douglas Adams, there are reasons we might panic.

I do wonder what the pundits and posters who always shout “moral panic!” in response to any criticism of technology make of the moral campaign of Pope Leo XIV, who expressly chose that name to pay down a challenge to digital technology and “AI” and, importantly, to directly link his papacy to that of Leo XIII who “stood up for the rights of factory workers during the Gilded Age, when industrial robber barons presided over rapid change and extreme inequality.”

I spent much of the week reading the Pope’s new, 40,000 word encyclical, Magnifica Humanitas (and assiduously avoiding any knee-jerk “takes” from those who can’t seem to handle the written word in any form longer than a tweet. This is why I am not on social media any more, incidentally. Reading and writing and thinking are too important – and life is too short – to waste words performing “intelligence” on the tech billionaires’ platforms. Do I sound panicky? I don't know...).

The history of the Catholic Church is long (and in plenty of ways, awful), but as Pope Leo narrates it, it’s a story of the institution ever moving towards a fuller recognition of social justice and human dignity – a move that he credits in part to the earlier Leo’s 1891 encyclical Rerum Novarum, “a milestone in the development of the Church’s social teaching,” that

<blockquote>“places the dignity of work and of workers at the forefront of its reflection; affirms the right to a fair wage for oneself and one’s family; recognizes that persons have a fundamental value that takes precedence over capital and profit; defends private property along with its indispensable societal role; esteems workers’ associations; and proposes forms of cooperation between the different components of society as an alternative to the mentality of class struggle.”</blockquote>

Human dignity – the word “dignity” appears over one hundred times in this latest encyclical – is undermined by the ongoing exploitations of capitalism; and it is increasingly threatened by the acceleration of technologies, particularly “AI” which

<blockquote>“promises to boost productivity by taking over mundane tasks, [but] frequently forces workers to adapt to the speed and demands of machines, rather than machines being designed to support those who work. As a result, contrary to the advertised benefits of AI, current approaches to technology can paradoxically de-skill workers, subject them to automated surveillance and relegate them to rigid and repetitive tasks. The need to keep up with the pace of technology can erode workers’ sense of agency and stifle the innovative abilities they are expected to bring to their work.”</blockquote>

With a remarkable apology for the Church’s role in colonialism, the Pope links the violence of slavery and human trafficking in the past to the violence of slavery and human trafficking today and the threats of new forms of slavery in the future – “a decisive test for the ethical discernment of AI and digital transformation,” particularly as new technologies curb human freedoms, intellectually and bodily. “Without this ethical and humanizing reflection, the growing power of digital systems could lead us toward new atrocities that are no less shameful than those of the past that we now deplore, while we continue to present ourselves as ‘advanced’ and ‘civilized’ societies.”

To avoid this future – to avoid the reduction of everyone to objects, to eschew the tech industry’s valorization of efficiency and extraction, to end its demands to control all aspects of our lives – it is imperative that we build systems that are “centered on the human person and not solely on performance,” the Pope argues. He’s speaking here specifically of how we push back on automation and technology in the workplace, but I think this is absolutely relevant to education as well. Teachers’ working conditions are, as the union saying goes, students’ learning conditions; but I think we need to see students as doing work too – important intellectual work of their own, work that also matters for minds and souls and bodies and futures and freedom. Both teachers and students deserve dignity and care; both deserve systems that are human and humane; both deserve systems that are not mechanistic and exploitative as almost every single piece of education technology that’s flooded classrooms most certainly is.

And I’d add here too that students – children and adult students like – deserve systems that do not view them solely or even primarily as vulnerable and weaker beings in need of protection. When children are described as “precious treasure,” as the Magifica Humanitas does, it is too easy then to cast them as the objects of education and to deny their agency, their inquiry, their rights."]]></description>
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<item rdf:about="https://www.bloodinthemachine.com/p/how-anthropic-used-its-ai-ethicslop">
    <title>How Anthropic used its AI ethicslop to play the pope and eclipse OpenAI</title>
    <dc:date>2026-05-30T05:18:55+00:00</dc:date>
    <link>https://www.bloodinthemachine.com/p/how-anthropic-used-its-ai-ethicslop</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Now, there’s a lot of good stuff in Pope Leo’s encyclical (including a Lord of the Rings quote lol) which I have at this point read nearly all 42,000 words of, and which dedicates hundreds of sentences to ruminating on how imperative it is we protect the dignity of the human worker from AI, combat inequality and the extreme concentration of wealth and power it threatens to beget, and prevent the tech industry from erecting a new, culture-erasing tower of Babel that will inevitably collapse. But it’s undercut by Anthropic’s presence in whole affair, which in and of itself flies in the face of much of what Leo is trying to accomplish, especially since Anthropic rushed home from Italy to seal its $65 billion series G funding round and announced the news the very same week.

Timnit Gebru put it this way:

<blockquote>The Vatican could have partnered with the exploited data workers fighting for their rights, the people whose water is polluted fighting data centers, or the many other victims around the world. But no, they featured ANTHROPIC, giving them their endorsement with this feature. "Vatican washing", like greenwashing.</blockquote>

This also works in reverse, I think. Anthropic’s opportunism leaves a stain on the entire encyclical, which now, ironically, looks a bit like an accessory to helping the largest and richest AI company yet—not to mention the one aiming to sell the most job automation tools—reach new heights of power.

Like I said, Anthropic is full of shit. It sent a billionaire co-founder to the Vatican to solemnly intone about the specter of mass job loss and the importance of caring for the poor, and then three days later issues a press release about its massive new funding round and resultant sub-$1 trillion valuation."]]></description>
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    <title>Pope Leo and the ‘Babel Syndrome’ | Commonweal Magazine</title>
    <dc:date>2026-05-29T06:26:46+00:00</dc:date>
    <link>https://www.commonwealmagazine.org/spadaro-leo-olah-ai-technology-magnifica-humanitas</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["‘Magnifica humanitas’ challenges Silicon Valley’s Promethean pretensions."]]></description>
<dc:subject>antoniospadaro popeleoxiv 2026 magnificahumanitas ai artificialintelligence siliconvalley encyclicals popeleoxiii rerumnovarum towerofbabel catholicchurch catholicism humanism human humans humanity reality technology automation work workers labor society</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=X9E7QAHJF0w">
    <title>Why is the Whole Economy Just Coffee Shops? - YouTube</title>
    <dc:date>2026-05-29T04:42:10+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=X9E7QAHJF0w</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["It's been too long!

Thanks to ‪@kosykat7824‬, Rosie Elliot, and my Patrons!

Coffee: buymeacoffee.com/unlearningeconomics
Patreon: patreon.com/unlearneconomics
Means TV: means.tv/programs/unlearning-economics

References (in rough order of appearance)

Project Café UK, Allegra World Coffee Portal

UK Coffee Statistics, Lavazza Professional https://www.lavazzapro.co.uk/blog/uk-coffee-statistics/

Café Nation? Exploring the growth of the UK café industry, Ferreira

The Flat White Economy, McWilliams

Family Spending in the UK, Office for National Statistics

The Economic Adjustment Programmes for Greece, European Commission (2010, 2012, 2015)

The Euro and its Threat to the Future of Europe, Stiglitz

A Promised Land, Obama

The café economy: Structural transformation in Greece in the wake of austerity and "reforms", Nikiforos, Missos, Pierros & Rodousakis https://www.lse.ac.uk/Hellenic-Observatory/Publications/GreeSE-Papers

The Long Slow Death of Global Development, Hickel et al.

Ibid

Why a cup of coffee costs what it does, Financial Times https://www.ft.com/content/44bd6a8e-83a5-11e9-9935-ad75bb96c849?syn-25a6b1a6=1

Wage Hunters and Gatherers, Breman

Economic Development with Unlimited Supplies of Labour, Lewis

The End of the End of History, Hochuli

State of Working India, Azim Premji University

The Macroeconomics of Austerity, Calvert Jump, Michell, Meadway & Nascimento https://progressiveeconomyforum.com/publications/the-macroeconomics-of-austerity/

Townscapes: A Universal Basic Infrastructure for the UK, Erker, Coyle & Westwood https://www.bennettschool.cam.ac.uk/publications/townscapes-a-universal-basic-infrastructure-for-the-uk/

1 in 4 Bus Services Have Disappeared in a Decade, Campaign for Better Transport

Austerity II: The Devolution, Flip Chart Fairy Tales https://flipchartfairytales.wordpress.com/2015/11/30/austerity-ii-the-devolution/

IFS analysis on UK wages and local government cuts, Institute for Fiscal Studies

Did Austerity Cause Brexit?, Fetzer

The Crisis of Academic Casualisation at LSE, LSE UCU https://lseucu.com/wp-content/uploads/2023/04/The-Crisis-of-Academic-Casualisation-at-LSE_-2023-LSE-UCU-Report.pdf 

The UK's high streets have reached a tipping point – and Reform will reap the benefits, Harris https://www.theguardian.com/commentisfree/2026/jan/11/uk-high-streets-reform-shops-closing-hope

Power to Change research on high streets and Reform UK

Delivery start-ups finally get the K-shaped economy they need, Financial Times Lex https://www.ft.com/content/80381028-7aaa-441b-9b7e-6a97ec1e66cf?syn-25a6b1a6=1

Life, the Universe and Everything, Adams

The Kite Runner, Hosseini

Inflation and counter-inflationary policy measures: The case of Spain, Uxó

Spain – one year on from the employment contract reform: what has changed, Garrigues https://bloglaboral.garrigues.com/en/spain-one-year-on-from-the-employment-contract-reform-what-has-changed

World Economic Outlook, IMF

NextGenerationEU disbursement data, European Commission

Predistribution versus Redistribution: Evidence from France and the United States, Bozio, Garbinti, Goupille-Lebret, Guillot & Piketty https://www.aeaweb.org/articles?id=10.1257/app.20220023

The Capital Order, Mattei"]]></description>
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<item rdf:about="https://quintinmecke.substack.com/p/housing-is-the-test">
    <title>Housing Is the Test - by Quintin Mecke, SF CCHO</title>
    <dc:date>2026-05-29T03:09:28+00:00</dc:date>
    <link>https://quintinmecke.substack.com/p/housing-is-the-test</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["We are not poor. We are unequal. And the people who benefit from that confusion are spending tens of millions to keep it that way."]]></description>
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<item rdf:about="https://www.theringer.com/2026/05/28/tech/pope-leo-xiv-ai-encyclical-tech-industry-problems">
    <title>The 40 Most Rage-Inducing Problems in Tech - The Ringer</title>
    <dc:date>2026-05-28T22:52:26+00:00</dc:date>
    <link>https://www.theringer.com/2026/05/28/tech/pope-leo-xiv-ai-encyclical-tech-industry-problems</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The bugs, broken apps, and nightmare customer-service bots we can’t escape, presented as a blessed and sacred addendum to Pope Leo XIV’s new encyclical on AI"

...

"37-39. Please stop seeing every precious and beautiful aspect of life on earth as a commodity to be controlled and exploited for wealth. Now, see, this is a tough one. It’s so tough that I’m giving it three entries. It’s tough because I know you know you fucked up. You’re aware that much of the world has soured on you. You’ve seen a fleet of headlines like “AI Companies Know They Have an Image Problem” and “AI Has a Message Problem.” You’re aware that the loathing people feel for AI is making them look again at the other products you’ve inserted into every corner of their lives and realize with fresh disgust the many, many ways in which those products represent broken promises. They don’t work as they’re supposed to. They make life more frustrating, stressful, competitive, and alienating rather than easier and more connected. You’re using them to spy on your customers, whom you view as vessels of monetizable data more than as people, and whom you hold in increasingly palpable contempt. You see that we see this, and you’re surely hard at work on ways to fix the problem.

But this is where things get tricky, because I don’t think you want to fix the problem, not really. I think that, to you, “fixing the problem” means fixing the image that conceals the problem. I think you want to keep doing all the same stuff while selling us a better story so that we’ll let you get away with it. And that doesn’t fix anything at all. 

Because the truth is, tech doesn’t have an image problem. It doesn’t have a message problem. It has an intention problem. What’s wrong with the axe murderer who broke into my house is not that he hasn’t successfully persuaded me to buy into his narrative. What’s wrong is that he’s trying to kill me with an axe. Similarly, when you launch a product that’s designed to put millions of people out of work, block access to sources of verifiable truth, replace human creativity with slop, and lower the barriers to every sort of atrocity, the problem isn’t that you haven’t told the public a good story about those things. The problem is that you are trying to do them.

There are things in the world that are more important than money. The fact that you seem not to believe this, that you seem to think any motive beyond ruthless acquisitiveness is fake, dishonest, or childish, is the heart of your problem. Your attitude is not by any means unique to tech, but the scale of capital concentrated in the tech industry makes the attitude—this confusion of an adolescent will to power for mature, undeluded realism—uniquely treacherous. You can’t build products that serve humanity while viewing every human good other than your own aggrandizement as bullshit. Thus, tech’s internal problems can’t be fixed unless the people running the industry change their outlook on a deep level (unlikely) or are somehow outmaneuvered as wiser heads reform the market to deprioritize perpetual growth (maybe Paul Konerko is working on this?).  

Which means that fixing the problem, as usual, falls to us. The tech industry, which has been selling us maddeningly broken products for years, has itself become one of those broken products: another shiny app that doesn’t do what it’s supposed to and that will force us to invent work-arounds if we’re going to get on with our lives. (Meaning, in this case: If we’re going to continue to work, read, learn, listen to music, make movies, write, avert wars, and all the rest of what—apart from ID’ing tiny crosswalks—we think of as verifiably human.) I don’t know where the work-arounds start; the oligarchs have so much wealth and power, and so few people who could stand up to them are even willing to try. But this is why the pope’s encyclical is so important. Magnifica Humanitas positions a major world power, the Catholic Church, in moral opposition to big tech as it’s currently constituted; maybe more importantly, it serves as a focal point for everyone else, articulating an understanding of what’s happening in the world that we can rally around. Or argue with, or correct, or extend; in any case, it’s a landmark to navigate by. I wish I shared Leo’s optimism about the likelihood of real change. But we’re better equipped than a month ago, and that’s something."]]></description>
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    <title>What the Pope Said About A.I. | The New Yorker</title>
    <dc:date>2026-05-28T22:28:10+00:00</dc:date>
    <link>https://www.newyorker.com/news/the-lede/what-pope-leo-xiv-said-about-ai</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Leo XIV’s new encyclical, “Magnifica Humanitas,” presents a remarkable case for placing moral concerns, and not profit, or competitive advantage, or efficiency, at the center of any discussion of artificial intelligence."]]></description>
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    <title>pope #magnificahumanitas - YouTube</title>
    <dc:date>2026-05-28T08:10:36+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=HYJj4qwko9k</link>
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    <title>Notes on Pope Leo XIV’s encyclical on AI</title>
    <dc:date>2026-05-28T07:49:20+00:00</dc:date>
    <link>https://simonwillison.net/2026/May/25/encyclical-on-ai/</link>
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<item rdf:about="https://arstechnica.com/tech-policy/2026/05/is-peter-thiel-the-target-of-pope-leos-gandalf-quote-an-investigation/">
    <title>Is Peter Thiel the target of Pope Leo's Gandalf quote? An investigation. - Ars Technica</title>
    <dc:date>2026-05-28T07:32:18+00:00</dc:date>
    <link>https://arstechnica.com/tech-policy/2026/05/is-peter-thiel-the-target-of-pope-leos-gandalf-quote-an-investigation/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Parsing a papal proclamation."]]></description>
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<item rdf:about="https://www.wired.com/story/pope-leo-schooled-the-tech-bros-on-tolkien/">
    <title>Pope Leo Schooled the Tech Bros on Tolkien | WIRED</title>
    <dc:date>2026-05-28T07:31:38+00:00</dc:date>
    <link>https://www.wired.com/story/pope-leo-schooled-the-tech-bros-on-tolkien/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The Holy Father referenced The Lord of the Rings in his encyclical about AI—an expert (if unintentional) troll of tech billionaires who keep misinterpreting the series."]]></description>
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<item rdf:about="https://davidzmorris.substack.com/p/the-professor-and-the-nazi-part-1">
    <title>👁️ The Professor and the Nazi (Part 1)</title>
    <dc:date>2026-05-28T05:59:00+00:00</dc:date>
    <link>https://davidzmorris.substack.com/p/the-professor-and-the-nazi-part-1</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Eugenics, AI Cultism, and Incompetence, all embodied in one fascinating man."]]></description>
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</item>
<item rdf:about="https://nooneshappy.com/article/appearing-productive-in-the-workplace/">
    <title>Appearing Productive in The Workplace — No One's Happy</title>
    <dc:date>2026-05-28T05:54:00+00:00</dc:date>
    <link>https://nooneshappy.com/article/appearing-productive-in-the-workplace/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["What I have watched happen in my profession in the last two years, I am still struggling to describe. The first time I knew something was wrong, roughly a year and a quarter ago, I noticed a colleague replying to me using AI. His response was obviously generated by Claude. The punctuation gave it away — em dashes where no one types em dashes, the rhythmic structure, the confident grasp of technologies I knew for a fact he did not understand. I sat with it for a while, weighing whether to debate someone who was visibly copy-pasting verbatim from a model. The channel was public, and I spent more time than I should have correcting fundamentals. Eventually I stopped. He was not, in any meaningful sense, on the other side of the conversation.

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

[via:

"“The pipeline of future experts is thinning from both ends.”"
https://unsung.aresluna.org/the-pipeline-of-future-experts-is-thinning-from-both-ends/ ]]]></description>
<dc:subject>ai artificialintelligence generativeai genai 2026 productivity programming cloud academia business work culture technology aislop slop</dc:subject>
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<dc:identifier>https://pinboard.in/u:robertogreco/b:f4993a15ae99/</dc:identifier>
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<item rdf:about="https://om.co/2026/05/26/the-copy-and-the-guru/">
    <title>The Copy and the Guru – On my Om</title>
    <dc:date>2026-05-27T07:51:22+00:00</dc:date>
    <link>https://om.co/2026/05/26/the-copy-and-the-guru/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The more I think about it, the more I realize this is the ultimate expression of what began in the social media era, when media manipulation became the primary currency instead of authenticity. We all created curated, and often false, lifestyles on Instagram.

Social media gave us tools to edit our lives into a highlight reel. Photos of coffee, food, selfies from places you couldn’t afford last year, some pithy comment. It was all one directional. A movie about me, by me, for me to broadcast and you to watch. This is what led to the rise of influencer culture, where anything and everything was for sale. The self first became a gallery, then a reel. It was all passive, beautiful, controlled and fake.

We shared bumper sticker wisdom on Twitter. LinkedIn became a public square to hawk faux expertise. This popsci compression of complex thinking into shareable nuggets, designed for distribution and optimized for engagement, was the next step in the self becoming a product.

The pseudo-conversation twin is the crescendo. The self’s full immersion into illusion is now interactive. It answers questions. It gives the impression of encounter, of dialogue, of relationship. But it is still the same curated self with a conversational interface bolted on. It is as authentic as a Potemkin village. And with every step we have moved further from the actual person. The twin is not a rehearsal. It is the first act of abstraction of ourselves. Reid AI can do the job from a bunker in New Zealand.

<blockquote>“All that was once directly lived has become mere representation,” Guy Debord wrote in The Society of the Spectacle. “The spectacle is not a collection of images, but a social relation among people, mediated by images.”</blockquote>

The twin doesn’t just represent you. It restructures how others relate to you. The copy becomes the relationship. Send out the twin, and you have not freed yourself for deeper thinking. You have replaced the possibility of being surprised by another person with the certainty of your own archive.

None of this should really surprise us. As a society we have abstracted everything. Work itself is abstracted. We don’t make anything concrete around these parts. We find ways to make and remake money, which has itself been abstracted into the tap of a phone and a signature on a screen.

Look around and all you can see are gurus under their proverbial banyan trees, who make nothing but impart wisdom. They listen to the same podcast, and then regurgitate. They marvel at humanist manifestos. Some even read the Stoics. This is found wisdom, not earned wisdom. The twin is only possible once you have stopped being accountable to reality. The code either runs or it doesn’t. The piece either lands or it doesn’t. That accountability is what keeps thinking honest. Once you move from doing to narrating, you can be archived. Once archived, you can be distributed to the rest of the planet.

The question is not about AI and its tools. It is about the culture that created a market for this. What does it mean that we built enough of these people, finished, distributable, no longer becoming anything, to make the digital twin a product category?

It is a monument to a self that stopped growing."]]></description>
<dc:subject>ommalik ai artificialintelligence socialmedia twitter instagram performativity guydebord spectacle 2026 society thinking work labor growth siliconvalley writing</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:c72880e0dced/</dc:identifier>
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<item rdf:about="https://aworkinglibrary.com/writing/promises-and-perils">
    <title>Promises and perils | A Working Library</title>
    <dc:date>2026-05-27T01:44:40+00:00</dc:date>
    <link>https://aworkinglibrary.com/writing/promises-and-perils</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["One of the just-so stories we keep hearing about AI is that it’s inevitable, that the technology is here and will continue to be here, and we better get on board or get left behind. These stories have the ring of a threat because they are, explicitly and otherwise, threatening. They are also familiar.

<blockquote>Fear that there may be no alternative to the will of the AI arise because we have been told for decades that there is no alternative to neoliberalism, that there is no alternative to the mediation of all society by profit-driven markets, no alternative to the universal power of private self-interest that continually tries not to better the world, but to maximize it’s own profit and hence power. Stories about the “promises and perils” of AI ring true, not because the AI is poised to hunt all of us down, but because the stories reflect real experiences of technology, capitalism, and ideology; they reflect the capitalist developments of the incomprehensibility of technology, the invisibilization of labor, enclosures, proliferating neoliberal bureaucracies, and the sense that there is no alternative to capitalism and the status quo.</blockquote>

[from Blix & Glimmer, Why We Fear AI, page 56]

In other words, the threat isn’t so much that AI is inevitable as that the ongoing—and likely expanding—immiseration of workers is unstoppable. This is the subtext of the strange and conflicted messaging that we get from the hype men: when they say that you better learn AI or be left behind, they are admitting that a great many people will be left behind. And if you—smart and clever and hardworking person that you are—are somehow able to make it to the other side of the line, you’re supposed to find relief or pride at having done so, and not horror at all the people suffering in your wake. You’re supposed to be as uncaring as the capital that uses you.

But getting through this gauntlet is no guarantee of getting through the next one—and there will be a next one, because the plain aim of the technocrats is to immiserate everyone, eventually. From the capitalist perspective, anyone with skills enough to negotiate a comfortable wage is a cost in need of cutting. Add to that the fact that AI’s whole pitch is that the more you use it, the more data it gathers, the more likely it becomes capable of mimicking you well enough to convince the fools above you that it can do your job. So get-in-or-get-left-behind is something of a trick—everyone is left behind, eventually.

Which is both terrifying and clarifying. Terrifying in that the capitalists really do have the ability to do us harm—they have been doing so, already. Clarifying in that there really isn’t any reason to stay on the path they’ve laid out for us. It leads nowhere good. Meanwhile, there aren’t very many people up ahead, and there are a whole lot of us back here. Let’s see what we can do."]]></description>
<dc:subject>ai artificialintelligence capitalism neoliberalism inequality technology society labor work workers nerdreich tescreal mandybrown hagenblix ingeborgglimmer power encolsures messaging data</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:26bd88e812a8/</dc:identifier>
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<item rdf:about="https://www.vatican.va/content/leo-xiv/en/encyclicals/documents/20260515-magnifica-humanitas.html">
    <title>Encyclical Letter of His Holiness Leo XIV Magnifica Humanitas (15 May 2026)</title>
    <dc:date>2026-05-26T06:40:54+00:00</dc:date>
    <link>https://www.vatican.va/content/leo-xiv/en/encyclicals/documents/20260515-magnifica-humanitas.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["MAGNIFICA HUMANITAS
OF HIS HOLINESS
POPE LEO XIV
ON SAFEGUARDING THE HUMAN PERSON
IN THE TIME OF ARTIFICIAL INTELLIGENCE"]]></description>
<dc:subject>popeleoxiv encyclicals catholicism catholicchurch ai artificialintelligence humanism religion ethics christianity dignity human humans magnificahumanitas responsibility 2026 technology automation work workers labor society humanity</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=Uv4XD19KcV4">
    <title>Sweaty DesperAzn with Chris Lee and Jasmine Lee Ehrhardt - YouTube</title>
    <dc:date>2026-05-25T05:11:14+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=Uv4XD19KcV4</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Sad Francisco is produced by Toshio Meronek and edited by Tyger Ligon.

"Two Wasian Americans and one classic, everyday Asian American (all millennials), try to make sense of East Asian American discourses that were in the zeitgeist of the past six months.

1. CS graduation rates fall off a cliff. For a particular class of Asian Americans, computer science degrees were a step in the direction of the American Dream. Now that tech oligarch’s true nature as warmongers who hate humanity and want to replace workers with data centers has been revealed, where will they go? Source: DailyCal, “UC Berkeley CS major enrollment on pace to drop by 59% as part of nationwide trend” https://www.dailycal.org/news/campus/academics/uc-berkeley-cs-major-enrollment-on-pace-to-drop-by-59-as-part-of-nationwide/article_8ceded3c-d939-4f60-8aa4-110be003c4e3.html

2. Is the Laufey music video starring Alyssa Liu, Hudson Williams, a Katseye member and other Wasians of Hollywood a Wasian supremacist cultural object? Source: YouTube:    https://www.youtube.com/watch?v=yNa8jP4zoJo and Reddit: https://www.reddit.com/r/aznidentity/comments/1sodav8/wasian_obsession_in_the_western_media/

3. Benjamin Champagne Song is a political prisoner convicted as part of Pam Bondi (RIP) and Andy Ngo’s effort to kill dissent and funnel more money to the white power movement and DHS contractors. Fanmail to (as of May 2026): BENJAMIN HANIL SONG, #11137-512, FMC Fort Worth, FEDERAL MEDICAL CENTER, P.O. BOX 15330, FORT WORTH, TX 76119

4. 2025 ended with Asian (and to an extent, Black) TikTok Gen Z thru Gen X consumed by H-Martgate, which started as a joke questioning non-Asian peoples’ place in Asian grocery stores. Source: Madeline Qi’s original TikTok: https://www.tiktok.com/@say_qis/video/7546343858146118926

5. The birth rate in the US is now well below “replacement rate”: Are Hell Joseon (South Korea) and other East Asian countries a window into our future? Namuwiki: https://en.namu.wiki/w/N포세대 "]]></description>
<dc:subject>sadfrancisco 2026 toshiomeronek americadream asianamericans h-mart supermarkets identity laufey alyssaliu hudsonwilliams katseye wasians benjaminchampagnesong bensong madelineqi birthrate us asia japan korea southkorea europe politics ice resistance andyngo pambondi donaldtrump devonaoki steveaoki gentrification consumerism consumption thirdplaces helljoseon economics labor work workers immigration race upwardmobility</dc:subject>
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<dc:identifier>https://pinboard.in/u:robertogreco/b:be63a2bd031a/</dc:identifier>
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</item>
<item rdf:about="https://www.youtube.com/watch?v=k6ZajdHfe94">
    <title>The Oaxacan Town Racing to Revive Ancient Indigo | POV Shorts - YouTube</title>
    <dc:date>2026-05-22T08:35:20+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=k6ZajdHfe94</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Residents of all ages from Oaxacan town Niltepec alchemize blue indigo pigment from the jiquilite plant (Indigofera suffruticosa). Revisiting the ancient practice of their Zapotec and Zoque ancestors, despite the increasing challenges of climate change and lack of governmental subsidies, in what they hope turns out to be “The New Indigo Wave.”

A New Indigo Wave | POV Shorts"]]></description>
<dc:subject>2026 oaxaca indigeneity indigenous textiles blue indigo zapotec zoque preservation niltepec climatechange globalwarming culture process color colors labor work craft</dc:subject>
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<dc:identifier>https://pinboard.in/u:robertogreco/b:67426440eaae/</dc:identifier>
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</item>
<item rdf:about="https://comment.org/soiled-work/">
    <title>Soiled Work - Comment Magazine</title>
    <dc:date>2026-05-21T08:40:31+00:00</dc:date>
    <link>https://comment.org/soiled-work/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["On learning to love sacred and unholy labour."]]></description>
<dc:subject>adamgustine small everyday work labor meaning legacy impact 2026 life living meaningmaking success ambition local grace christianity</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:3269a31856e2/</dc:identifier>
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</item>
<item rdf:about="https://www.bloodinthemachine.com/p/ai-as-the-new-avatar-of-american">
    <title>AI as the new avatar of American capitalism</title>
    <dc:date>2026-05-21T06:24:22+00:00</dc:date>
    <link>https://www.bloodinthemachine.com/p/ai-as-the-new-avatar-of-american</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Sun, who describes herself as an anthropologist of disruption, uses ‘AI populism’ as a means of theorizing why the AI industry is attracting ire from both x-risk doomers and anti-data center organizers. It’s a provocative coinage. But like David Karpf, who points out that such groups have very different reasons for and methods of opposing AI, and that it’s not particularly useful to lump them together, I don’t ultimately think this a great way to think about the broader animosity percolating around AI. (For one thing, the language presents the idea as “sinister” and faintly conspiratorial, and seems to patronize those who might believe it.)

Directionally, as a tech guy might put it, it’s not wrong. There is undoubtedly anger at out-of-touch billionaires helping companies execute mass layoffs, and many people don’t think ChatGPT is useful enough to warrant the social (or economic and environmental) burdens it imposes. The problem is that Sun’s coinage aims to position AI as a project that can be considered novel, or even apart, from the political economy from which it emerged. But I don’t think most people are formulating a new worldview in which AI is a boogeyman political project hatched by billionaires. I think they’re more likely to understand AI as an extension of an already inequitable system, and as an accelerant of that inequality. At a time when consumer sentiment is stuck at all-time lows, housing costs are sky-high, the price of basic goods is spiking, entry level jobs are disappearing, tech firms have concentrated enormous power and “broligarchy” was shortlisted for Dictionary.com’s 2025 word of the year, AI has become the avatar of the ills of unrestrained capitalism. “AI populism” is really just “21st century populism” or just, “populism.”

AI has after all been adopted and promoted as an instrument of efficiency, control, and leverage by just about every layer of management at every institution, from any given Fortune 500 company to a department in the federal government to your boss who makes you use Copilot, to which one might direct their populist anger. This is less the result of a specific political project, as much as it is how capitalism tends to function when there is a new instrument to discipline workers on offer. As writers and thinkers like Ted Chiang and Hagen Blix have pointed out, fear and anger at AI are often best understood as fear and anger at how AI will function within capitalism. Few are worried about the prospect of public research scientists using LLMs to discover new peptides; plenty are worried about how AI might be used as leverage against them in their workplaces, or to replace their labor, or to narrow their job opportunities. They’re worried that AI will exacerbate existing conditions in a precarious system.

Firms have used automation technologies to impose layoffs and surveillance regimes on their workforces to achieve improved efficiencies for as long as such technologies have existed; there’s nothing sinister, or at least unusually sinister, about this. But Silicon Valley has certainly raised the stakes, in pursuit of ever-greater profits and investment capital: AI has been developed, pitched, and sold by tech firms as the most powerful automation technology of all time. As OpenAI’s charter puts it, the company is building “highly autonomous systems that outperform humans at most economically valuable work.” This declared aspiration to sell one-size-fits-all, mass deskilling-as-a-service in a destabilized, post-pandemic, post-J6 world feels in hindsight like a dependable formula for generating widespread anger. "]]></description>
<dc:subject>2026 brianmerchant ai artificialintelligence populism aipopulism economics society backlash resistance datacenters openai oligarchy corporations labor work workers jasminesun genz generationz zoomers llms ezraklein davidwallace-wells davekarpf chatgpt tedchiang hagenblix anger capitalism precarity class workingclass middleclass meta disney cloudflare mattgallagher elonmusk gregbrockman autmation copilot proftis participation wealth inequality paulkedrosky democracy ilyasutskever</dc:subject>
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<item rdf:about="https://www.publicbooks.org/fascisms-building-blocks-100-years-of-murdering-migrant-workers/">
    <title>Fascism’s Building Blocks: 100 Years of Murdering Migrant Workers - Public Books</title>
    <dc:date>2026-05-13T05:49:28+00:00</dc:date>
    <link>https://www.publicbooks.org/fascisms-building-blocks-100-years-of-murdering-migrant-workers/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this series commissioned by A. Naomi Paik and Catherine S. Ramírez, contributors examine the laws and practices that paved the way for today’s emergent fascism."

[Series:
https://www.publicbooks.org/tag/the-border-is-the-crisis/ ]]]></description>
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</item>
<item rdf:about="https://www.youtube.com/watch?v=JgVBqcqUGE0">
    <title>The Unethical Guide to Surviving AI Layoffs - YouTube</title>
    <dc:date>2026-05-11T18:25:40+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=JgVBqcqUGE0</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Turtleneck optional but highly recommended.

Content rating:
1 tasteful "motherf'er" at the 0:40 mark.
No other profanity."]]></description>
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</item>
<item rdf:about="https://www.plough.com/en/topics/faith/discipleship/the-secret-of-the-third-monk">
    <title>The Secret of the Third Monk by Tish Harrison Warren</title>
    <dc:date>2026-05-11T01:20:17+00:00</dc:date>
    <link>https://www.plough.com/en/topics/faith/discipleship/the-secret-of-the-third-monk</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The desert monks tended to value withdrawal obsessively. One would have to in order to leave civilization and survive as a hermit for decades. Though the Desert Fathers and Mothers universally insist that we must respond materially when someone sick or in need crosses our path, at times their writings seem to elevate solitude and withdrawal as being more spiritually important than participation in the workaday world.

In contrast, our culture tends to be equally obsessive in the opposite direction. We overvalue work, accolades, output, and applause. We live in and among the crowd, nearly constantly. Today, many would feel as if the third monk wasted his life. What’s he good for? What’s he contributing to society? Or to the GDP? Or to the causes of justice? Why does he even matter?

Yet here he is, the exemplar in this weird, ancient story, calling to us from another place, culture, and time, asking us to reexamine our true purpose.

It’s not that, in our day, we never see solitude or stillness as valuable. We likely think of them as necessary acts of “self-care.” Yet we primarily view them as means to the end of more exertion, more rigor, more impact. They are merely fuel for a machine whose chief purpose is output and productivity. But this story implies that solitude and silence are our orienting goals, the rehumanizing rhythms that teach us that we are not, in fact, machines, but creatures – creatures with faults, limits, beauty, and worth, creatures made to dwell deeply with God.

If we see solitude and stillness primarily as a means to more productivity, we will try to get by with just enough to keep us going and no more. But if these practices are essential to our very being, to our purpose and humanity, then we will orient our work and our days, our weeks and our years, around them. These countercultural, seemingly wasteful things will become our first, most important, order of business. The third monk will turn out to be our surprise hero."]]></description>
<dc:subject>tishharrisonwarren 2026 monks solitude civilization society gpd justice work labor production productivity culture time purpose life living beauty worth value humanity limits silence selfcare</dc:subject>
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<item rdf:about="https://codeactsineducation.wordpress.com/2026/04/29/ai-and-the-amplification-of-academic-content-assetization/">
    <title>AI and the amplification of academic content assetization | code acts in education</title>
    <dc:date>2026-05-11T01:09:46+00:00</dc:date>
    <link>https://codeactsineducation.wordpress.com/2026/04/29/ai-and-the-amplification-of-academic-content-assetization/</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>ai artificialintelligence academia benwilliamson 2026 arizonastateuniversity asu chatgpt openai janjakomljenovic intellectualproperty ip platformization highered highereducation colleges universities keanbirch mooc moocs pedagogy ownership llms autonomy workers work labor</dc:subject>
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<item rdf:about="https://jacobin.com/2026/05/commons-enclosure-working-class-history">
    <title>Capitalism Was Built on the Ruins of the Commons</title>
    <dc:date>2026-05-11T00:36:31+00:00</dc:date>
    <link>https://jacobin.com/2026/05/commons-enclosure-working-class-history</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The Industrial Revolution’s chief product was not goods but a new class of laborers who owned nothing and worked to survive. Historian Peter Linebaugh traces the creation of this working class through the violent enclosure of the commons they once relied on."]]></description>
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    <title>Into the gap | A Working Library</title>
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</item>
<item rdf:about="https://www.youtube.com/watch?v=Rajc_5UYvgU">
    <title>Haymarket Presents: Alyssa Battistoni on Capitalism and the Politics of Nature - YouTube</title>
    <dc:date>2026-05-07T06:22:27+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=Rajc_5UYvgU</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Join us for this Haymarket Presents speakers series event, with Alyssa Battistoni and activist-historian Gabriel Winant for a conversation about Capitalism, Nature, and Battistoni's new book, Free Gifts. Co-sponsored by Pilsen Community Books.

***

Capitalism is typically treated as a force for relentless commodification. Yet it consistently fails to place value on vital aspects of the nonhuman world, whether carbon emissions or entire ecosystems. In Free Gifts, Alyssa Battistoni explores capitalism’s persistent failure to value nature, arguing that the key question is not the moral issue of why some kinds of nature shouldn’t be commodified, but the economic puzzle of why they haven’t been.

Ultimately, Battistoni offers a novel account of freedom for our ecologically troubled present, developing a materialist existentialism to argue that capitalism limits our ability to be responsible for our relationships to the natural world, and imagining how we might live freely while valuing nature’s gifts.

Alyssa Battistoni and Gabriel Winant will grapple with these timely critiques of capitalism’s persistent failure to value nature.

Purchase here: https://pilsencommunitybooks.com/item/6CvPe_CEu0aWPIe5ZBCioA

***

Speakers: 

Alyssa Battistoni is a political theorist and Assistant Professor of Political Science at Barnard College. She works and teaches on climate and environmental politics, capitalism, Marxism, feminism, and other topics in contemporary social and political thought.  Alyssa is the co-author of A Planet to Win: Why We Need a Green New Deal (Verso 2019), with Kate Aronoff, Daniel Aldana Cohen, and Thea Riofrancos. Her latest book is about capitalism and the value of nature, titled Free Gifts: Capitalism and the Politics of Nature.

Gabriel Winant is an associate professor of history at the University of Chicago, a member of the executive council of AAUP/AFT Local 6741, a member of the Dissent editorial board, and author of The Next Shift."]]></description>
<dc:subject>akyssabattistoni gabrielwinant capitalism nature givingtree commodification economics nonhuman morethanhuman multispecies emissions ecology ecosystems responsibility externalities slow small cycles time care caring extraction extractivism schedules work labor childcare eldercare accumulation profits profitability karlmarx worker workers privatization humanism anthropocene posthumanism ecofeminism feminism</dc:subject>
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</item>
<item rdf:about="https://thebaffler.com/salvos/a-nod-to-ned-ludd">
    <title>A Nod to Ned Ludd</title>
    <dc:date>2026-05-06T06:38:43+00:00</dc:date>
    <link>https://thebaffler.com/salvos/a-nod-to-ned-ludd</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>luddites luddism 2013 history technology resistance richardbyrne nedludd robertsouthey johnwarden 1998 jeffjarvis workers work labor reistance erichobsbawm workingclass epthompson malcolmthomis rebellion authority grahamchapman georgegordon lordbyron nottingham newsteadabbey sherwoodforest machines automation society progress violence oppression</dc:subject>
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</item>
<item rdf:about="https://www.frontporchrepublic.com/2026/05/forsaking-success-wendell-berrys-return-to-kentucky/">
    <title>Forsaking Success: Wendell Berry’s Return to Kentucky - Front Porch Republic</title>
    <dc:date>2026-05-05T06:46:54+00:00</dc:date>
    <link>https://www.frontporchrepublic.com/2026/05/forsaking-success-wendell-berrys-return-to-kentucky/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["As one Kentuckian wondered, why would he give up the “glitz and glamour” elsewhere to come back home to farm?"

...

"I find the biblical story of the Rich Young Ruler’s encounter with Jesus particularly vexing. A man approaches Jesus, eager to follow him. Jesus acknowledges that the man is righteous and then tells him to give all his money to the poor. This command requires a sacrifice not only of money but also of status and comfort—a willingness to live in obscurity. But the cost is too steep, he cannot pay it. He is filled with an intense sorrow. Though most of us will not stand before Christ to renounce wealth and status—at least in this life—we will all face painful choices about what a life of conviction requires."

...

"Spending our days amassing wealth and status orders our ambitions and captures our imaginations. To live otherwise is to resist the dominant story and experience the cost of standing outside of this narrative. But Berry’s life gives us hope that our convictions can be richer than the pursuit of financial security or individual recognition. Too often, our vision of thriving begins and ends with money. Through his fiction and poetry, Berry offers glimpses of another way. A life he himself lives, clear-eyed about its hardships. In “Manifesto: The Mad Farmer Liberation Front,” Berry offers these words:

<blockquote>So, friends, every day do something
that won’t compute. Love the Lord.
Love the world. Work for nothing.
Take all that you have and be poor.
Love someone who does not deserve it.</blockquote>

Each day presents new opportunities—large and small—to act on the conviction that personal comfort or prestige are worth sacrificing for more precious goods."]]></description>
<dc:subject>wendellberry local slow small daviddemaree 2026 kentucky academia success conviction wealth status genelogsdon farming land place belonging thomaswolfe identity accomplishments work careers life living howwelive</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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</item>
<item rdf:about="https://placesjournal.org/article/the-warehouse-in-plain-sight-a-disappearing-machine/">
    <title>The Warehouse, in Plain Sight</title>
    <dc:date>2026-05-05T04:34:24+00:00</dc:date>
    <link>https://placesjournal.org/article/the-warehouse-in-plain-sight-a-disappearing-machine/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["That concrete box off the freeway wasn’t designed for storage so much as capture — of markets, workers, and, now, people detained by immigration agents. It’s a disappearing machine. We need to see it clearly."]]></description>
<dc:subject>charmainechua 2026 warehouses capture infrastructure suuplychain logistics amazon containment collectiveaction ice prisons ruthwilsongilmore capitalism economics traps detention wexmac donaldtrump stephenmiller hsa place labor work workers immiseration supplychain shipping</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=1Z4k_vDovbY">
    <title>The New Luddites: Why People Are Destroying Surveillance and AI Infrastructure - YouTube</title>
    <dc:date>2026-05-05T03:36:47+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=1Z4k_vDovbY</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This week, we talk to Brian Merchant, author of Blood in the Machine, about a rash of people physically destroying AI and surveillance infrastructure. Brian puts this wave of attacks in the historical context of the Luddites, who are notoriously misunderstood and fought for worker protections against automation during the Industrial Revolution. Over the last few months, we have seen people in San Francisco and Los Angeles torch Waymos, bash delivery robots with baseball bats, destroy Flock cameras, and threaten AI data centers and the politicians championing them. This type of political violence doesn’t and cannot occur in a vacuum, it happens because people feel they are being taken advantage of and that their representatives aren’t listening to them. Given the current state of things, we can likely expect more of these sorts of attacks to occur.

Blood In The Machine: https://www.bloodinthemachine.com

00:00 Brian Merchant Introduction
02:04 Who were the Luddites?  
04:26 Modern tech backlash (AI, robots, Waymo)  
07:23 Waymo burnings & surveillance fears  
09:39 Automation, labor, and delivery robots  
12:25 Core issue: no public say in tech adoption  
15:31 Were the Luddites successful?  
19:04 Flock cameras & surveillance backlash  
27:18 Dunwoody case: public outrage vs officials
31:25 “No social contract” with tech companies
36:00 AI, data centers & inevitability narrative
39:24 History of techno-backlash
42:20 AI distrust, job fears & PR problem
45:28 Inequality & resentment toward Big Tech
47:08 Political future of AI regulation"]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=StrpSp8anQM">
    <title>Vicky Osterweil on Disney, Intellectual Property and Storytelling - YouTube</title>
    <dc:date>2026-05-03T19:43:34+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=StrpSp8anQM</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This week, we’re featuring a recent, live interview that I did at Firestorm books with Vicky Osterweil, anarchist writer and worker, author of In Defense of Looting and more recently The Extended Universe: How Disney Killed The Movies and Took Over the World (Haymarket, 2026). Vicky is a member of the Collective of Anarchist Writers (CAW), and you can also find her on Bluesky and what she's thinking about what she's watching at Letterboxd.

During the chat Vicky talks about intellectual property and how it overlaps between entertainment and other elements like technology and medicine, the shaping and limiting effects IP has on popular culture and imagination, the film industry and more."

[See also:

"In Defense of Looting with Vicky Osterweil" (2021)
https://www.youtube.com/watch?v=qWxjrTRDbio

"In Defense of Looting with Vicky Osterweil This week we are getting the chance to air a conversation that I had with writer, anarchist, and agitator Vicky Osterweil about her recently published book  In Defense of Looting, a Riotous History of Uncivil Action published  (Bold Type Press, August 2020). We get to talk about a lot of different topics in this interview, how the book emerged from a zine written in the middle of the Ferguson Uprising of the summer of 2014, its reception by the far right and by comrades, her process in deciding what to include in this book, the etymology of the word “loot” and ensuing implications thereof, why you should totally transition if that’s the right thing for you to do, and many more topics!"

and 

"The Interregnum: Roundtable with Vicky Osterweil" (2022)
https://www.youtube.com/watch?v=a3MRLe0Gcno

"This week we are pleased to present something a little bit new for TFS listeners. This is a kind of informal round table discussion that co host Scott and I had alongside Vicky Osterweil, who has been on the show before to speak on her book In Defense of Looting; A Riotous History of Uncivil Action. We all sat down to talk about a short and thought provoking article which was published in January of 2022 called “The Interregnum: The George Floyd Uprising, the coronavirus pandemic, and the emerging social revolution” which was published on the Haters Cafe and we will link to it in the show notes for anyone interested in reading it.

An interregnum is defined as being a period of discontinuity in a government, organization, or social order, and it typically points to time frames at which there isn’t a clear monarch or reigning body in a given place. This article points to the many ways the George Floyd uprising, the covid 19 pandemic, the rise of anti-work, and what the article calls the Great Refusal (a pivot from the ‘Great Resignation’ nomenclature of some mass media) have all created the conditions for a possible broadscale social revolution. Also stay tuned to the end of this episode where we chat briefly about what books we’re reading right now. We hope you enjoy this chat!

((note to listeners, I’m now using the name I use in real life for this radio project, which is Amar. It’s become more and more important to me to be as fully acknowledging of my culture and ethnicity as possible, and this is one way I’m choosing to do that))"]]]></description>
<dc:subject>vickyosterweil ip intellectualproperty culture film disney 2026 entertainment technology medicine popularculture imagination howwewrite writing howweread reading anarchism storytelling looting law legal policestate police policing filmmaking characters marvel monopolies music books covid-19 coronavirus pandemic vaccines pharmaceuticals consolidation markets capitalism innovation constitution us pirating literature copyright productivity creativity suppression francises nintendo matel videogames sequels hegemony ideology nuclearfamily individualism politics propaganda china homogenization finance financialization franchises merchandising ows occupywallstreet fandom freddiegray 2000s 2018 2012 thailand 2014 censorship hungergames guyfawkes resistance revolution davidgraeber stuarthall art artworld commodification gamegate starwars fans fanculture johnboyega daisyridley labor work workers power control socialfabric fanfiction communities community mutualaid 2020 philadelphia losangeles waltdisney mccarthyism son</dc:subject>
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<item rdf:about="https://lpeproject.org/blog/muskism-as-fordism/">
    <title>Muskism as Fordism - LPE Project</title>
    <dc:date>2026-04-26T01:07:55+00:00</dc:date>
    <link>https://lpeproject.org/blog/muskism-as-fordism/</link>
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<item rdf:about="https://www.frontporchrepublic.com/2023/12/a-renaissance-is-upon-us/">
    <title>A Renaissance is Upon Us - Front Porch Republic</title>
    <dc:date>2026-04-26T00:34:36+00:00</dc:date>
    <link>https://www.frontporchrepublic.com/2023/12/a-renaissance-is-upon-us/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this piece, I turn from the abstract idea of the marriage between the outer world of work and the inner world of the spirit to centers of education that are midwifing…"

[Part 1:
Craft and Theology: The Renaissance
"It almost feels heretical to say that at the center of our religion, indeed our existence, is a God that can be wounded and broken, but this is precisely the Christian claim.…"
https://www.frontporchrepublic.com/2023/12/craft-and-theology-the-renaissance/

Part 3:

"Craft and Theology: The Reason
The frictionless existence we were promised, one that freed us from slavish obedience to place and tradition and family bonds, turns out to be one in which we amorphously float about in…
https://www.frontporchrepublic.com/2023/12/craft-and-theology-the-reason/ ]]]></description>
<dc:subject>nathanielmarshall 2023 craft theology education christianity collegeofstjosephtheworker harmelacademy americancollegeofthebuildingarts workcolleges work greystonetheologicalinstititute saintandrew'sacademy josephklein colleges universities highered highereducation academia themakerinstitute workcollegesconsortium matthewcrawford simoneweil wendellberry jrrtolkien hughofstvictor making vocationalcolleges vocationalschool lobaor</dc:subject>
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<item rdf:about="https://freddiedeboer.substack.com/p/we-are-still-living-in-the-long-boring">
    <title>We Are (Still) Living in the Long Boring</title>
    <dc:date>2026-04-24T03:38:52+00:00</dc:date>
    <link>https://freddiedeboer.substack.com/p/we-are-still-living-in-the-long-boring</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I have really been trying to avoid talking about LLMs, or if you must, AI. But things have gotten kind of weird lately. There’s an unsettled quality to the discourse right now; we were briefly in “It’s cringe to believe in AI,” now we’ve swung back to “It’s cringe not to believe in AI,” but no one seems to share the same conception of what believing in AI entails. The influence of programming looms large, as it has over the culture writ large for some time. We were in another lull of disappointment in what LLMs can do, and then Claude Code came out, and suddenly everyone’s promising us asteroid mines and radical life extension and abundant clean energy again. But this is a category error: none of those things can be achieved with code.

The most telling thing about the LLM moment is what this technology is actually good at. LLMs write code, generate images, produce music, summarize documents, draft prose… which is to say, they have achieved mastery over the exact domains that were already, by any sane measure, overprovisioned. Was anyone saying that we didn’t have enough digital writing, images, videos, music, video games, or applications, a few years ago? The core triumph of technological growth is taking scarcity and creating abundance. Well, LLMs create an abundance, that’s for sure. But there was already an abundance of text, online, and an abundance of images, and there’s some insane stat like 24 hours of video gets uploaded to YouTube every second or whatever, and yes, there has been an abundance of code, of programs, of apps. And before we got these fancy new tools to produce more code, there wasn’t a lot of people saying “Gee, what we need is more apps, the app store is too empty.”

The internet in 2022, before the ChatGPT wave broke, already contained more text than any human being could read in ten thousand lifetimes, more images than any eye could see, more music than any ear could hear. When I was a younger man, the get-rich-quick scheme du jour was to create the next great iPhone app, which led to a world of smartphone apps so wildly overserved that we all got tired of apps and no one has sincerely gotten excited about a new one in like ten years. And now… we get more. The scarcity that these tools have abolished, in other words, was not a scarcity anyone was actually suffering from. We did not need more “content”; we did not need to produce digital entertainments at a faster pace. We needed (and still need) cheaper energy, more housing, better cancer treatments, functional mass transit, and a replacement for the internal combustion engine people actually want to use. What we received instead was a machine that can write a cover letter in four seconds and generate a photorealistic image of SpongeBob jackin it. The question of whether this constitutes civilizational transformation should answer itself. Right?

This is the “bits are easy, atoms are hard” problem in its starkest form. Every task LLMs perform (some of which they do pretty well, like help write code) happens on screens, in files, in the virtual world that computation has always occupied. And the lesson of the last fifty years of digital technology is that software’s limits are the limits of the screen itself. Code cannot insulate your house; no algorithm has ever laid a water pipe; the internet has not built a single mile of high-speed rail. What our current stagnation shows, collectively, is that the improvements in material human life that matter the most - abundance in warmth, in calories, in clean water, in physical safety, in hours of freedom from labor - were all achieved by technologies that operated on atoms: steel, concrete, copper wire, chlorine, penicillin. The digital revolution produced real and genuine gains within its own domain, but it never breached that membrane between the virtual and the physical, and LLMs show no signs of doing so either.

Claude Code has genuinely transformed how programmers write software, which is great, but also largely beside the point: the biggest technological lessons of the 21st century are about the limits of code.

You have not heard any of the many, many excitable AI maximalists in the media address this reality, the bits vs atoms barrier, because they have no response that can preserve their intense attachment to the idea that the world is about to change forever. So they resolutely ignore this basic reality: most of the world is not computers. Most of your life is dependent on technologies other than computers. Inconveniently, we also have few arenas of human endeavor that are seeing rapid development other than in computing.

And so the grander promises (curing cancer, cracking fusion, colonizing Mars, achieving material abundance through AI-directed science) function less as predictions than as a kind of promissory theology, perpetually redeemable in a future that recedes as you approach it. The actual connection between a model that autocompletes code and a cure for pancreatic cancer is speculative in the most precise sense: the sense of having no demonstrated mechanism. AI has produced real if modest contributions to protein folding and drug candidate screening. These are genuinely good things. But the leap from “AlphaFold is sometimes useful to structural biologists” to “we are on the threshold of defeating disease” is not an inference supported by evidence but rather a narrative that a certain kind of mind finds emotionally necessary. And when you look at the pattern of these promises historically - fusion has been twenty years away for seventy years, the paperless office was supposed to arrive with the PC, every home will soon have a large 3D printer that will provide them with the plastic goods they once bought at Walmart - the most responsible explanation is not that the breakthrough is imminent but that each generation of technologists, confronting the gap between what their tools can do and what they wish they could do, fills that gap with imagination and calls it the future.

Dee mentions Ray Kurzweil and calls him prescient.

<blockquote>Ray Kurzweil was prescient about many things, and one of them is this: the merger has started. He predicted the outer layers of our neocortex would be wired to the cloud by the 2030s, extending human thought the way the last round of neocortical expansion produced us. But think carefully about what consumer technology alone already does. (And that’s just CONSUMER technology.) We have built ourselves a second nervous system.</blockquote>

“We have built ourselves a second nervous system”! This is the kind of sentence that sounds like revelation and means, on inspection, that you can look things up very quickly on your phone. We have indeed built ourselves a very fast library. That library has caused a lot of unhappiness, but certainly it’s a remarkable technological achievement. That achievement did not, however, eliminate tuberculosis.

And while we’re talking about Kurzweil and nervous systems, we should take time to point out his fundamental misapprehension of that system. Kurzweil has always had one goal, above all others: to avoid death. As a means to achieve this ambitious project, he has repeatedly invoked the desire to “upload” his consciousness to a computer. But this is folly: there is no consciousness that is distinct from the brain that houses it. Consciousness is brain, is tissue, is cells, is wetware. There is no discrete program that is the self that can be extracted from the brain and deposited into a conveniently durable chassis. To imagine a consciousness that can be housed on a floppy disc is to participate in a dualist fantasy of the kind that should have died out hundreds of years ago. Kurzweil has had this pointed out to him many times, but his desire to live forever apparently overwhelms his more rational faculties. The fantasy wins.

Dee dismisses “techno-pessimists” as people trying to stop something that has already happened. (Jasmine Sun goes with “AI populists,” a term I find a little inscrutable.) Perhaps I am a techno-pessimist, but if so, it’s only because I’ve been alive for most of the dispiriting past 50 years. “We were promised flying cars,” goes the cliche. But flying cars are at least possible; it’s just that they’re hideously inefficient and offer no advantage over our current boring-but-effective combination of cars and airplanes. We also were told to dream of time travel and faster-than-light travel, both of which are forever forbidden by elementary physics, and of colonizing distant worlds, which is forever forbidden by more factors than I can list. As Kim Stanley Robinson and others have pointed out, that last bit is essential, because if we recognize that we only have one world to live in, we might become better stewards of it. And that’s why I’m a techno-pessimist in general. Though I’m frequently accused of hoeing this particular row because I like disillusioning other people, I am instead trying to make this reality clear: we cannot sit back and wait for technological progress to save us. The only solutions to our problems - the problems of hunger, of poverty, of injustice, of disillusionment, of alienation - are political solutions. I understand feeling totally defeated by that idea, given what politics is like on this planet. But it’s all we have. We start to build the political structures that can enable humanity to take care of all of us or we drown. There is no fate but what we make.

Whatever you think of my motives, I will not stop pointing out that we are still here, still in this boring muck, still circling the parking lot at Target looking for a space. And until and unless the usual suspects can produce actual evidence of something happening right now, the skeptic’s work is not over. They promise AI will cure all disease; AI has not cured a single disease. Ezra Klein routinely throws around 20% economic growth as a baseline for the AI age; these few years with LLMs have produced the same anemic ~2% growth as we’ve been used to in this, the digital century. And I still say, wake me up when that changes. My techno-pessimism is a pessimism grounded in a fact derived from the historical record: that civilizational-scale technological transformation is extraordinarily rare, that it happened once in a rapidly-receding extraordinary century, and that we have been living in its long shadow ever since. And now some mistake that shadow for the sun."]]></description>
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<item rdf:about="https://www.npr.org/sections/planet-money/2026/04/21/g-s1-118071/the-hidden-power-keeping-wages-low">
    <title>The hidden power keeping wages low : Planet Money : NPR</title>
    <dc:date>2026-04-22T04:00:52+00:00</dc:date>
    <link>https://www.npr.org/sections/planet-money/2026/04/21/g-s1-118071/the-hidden-power-keeping-wages-low</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[Part 1:

"The labor economics of 'Alien' — and its lessons for inequality on Earth"
https://www.npr.org/sections/planet-money/2026/04/14/g-s1-117075/the-labor-economics-of-alien-and-its-lessons-for-inequality-on-earth ]]]></description>
<dc:subject>gregrosalsky 2026 labor work wages power economics politics</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=wN7gGyciX1c">
    <title>Purge Palantir: Is Peter Thiel Building the 'Machinery of the Antichrist'? - YouTube</title>
    <dc:date>2026-04-21T13:14:37+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=wN7gGyciX1c</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Palantir is the Silicon Valley surveillance giant embedded in the FBI, ICE, and the Pentagon. Is it an 'Operating System' for the government—or a terrifying threat to democracy?

In this episode of The Nerd Reich, Gil Durán speaks with Jacinta Gonzalez and João Paulo Connolly about the 'Purge Palantir' campaign. 

They reveal how Palantir’s software is used for ICE raids, worker surveillance, and the creation of a centralized federal database. We dive into the bizarre "Nerd Reich" ideology of Palantir co-founder Peter Thiel—who warns against building the very  'Machinery of the Antichrist' that his company has built.

Take Action: 🛑 Join the campaign: https://purgepalantir.com

📍 Check the Palantir Money Map: https://afsc.org/purge-palantir "

[Transcript here:
https://www.thenerdreich.com/how-to-purge-palantir/ ]]]></description>
<dc:subject>nerdreich gilduran palantir jacintagonzalez joãopauloconnolly purgepalantir antichrist power politics policy surveillance government democracy alexkarp joelonsdale ice police policing workers labor work scheduling immigration healthcare databases privacy donaldtrump data xai elonmusk anthropic darioamodei predictivepolicing dataharvesting edwardsnowden incutel cia oversight regulation deregulation privatization cronyism libertarianism jdvance profiteering control militarization</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=CK5y9N1kuNk">
    <title>Ten years of &quot;Alaska&quot;: Maggie Rogers on going viral and singing for 200,000 protestors - YouTube</title>
    <dc:date>2026-04-18T04:31:04+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=CK5y9N1kuNk</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Ten years ago, Maggie Rogers was a senior at NYU, scrambling to finish a song for a music production class she was close to failing. The guest critic that week happened to be Pharrell Williams. She played him "Alaska," a track she'd written in about fifteen minutes. It is a bit of folk songwriting crossed with the electronic music she'd fallen for studying abroad. Pharrell told her he'd never heard anything that sounded like it. Someone was filming. The clip went viral, and it launched Maggie into pop stardom. 

Maggie Rogers has released three studio albums, earned a Grammy nomination for Best New Artist, and gone back to school to pick up a master's from Harvard Divinity School, where she studied the spirituality of public gatherings. And in the last few months she's been as visible offstage as on — advocating for free speech in DC, performing for 200,000 people at a protest in Minneapolis alongside Joan Baez, and delivering a haunting performance during the final run of The Late Show with Stephen Colbert, which CBS is ending in May.

This week host Charlie Harding got to sit down with Maggie live at Chelsea Studios, in front of a room of current NYU students. It’s the same school, ten years later, now with Charlie in the professor's chair and Maggie as the visiting artist.

VIDEO: Caleb Hinojosa https://www.calebhinojosa.com/

CHAPTERS
00:00 Introduction
01:14 Alaska Origin Story
03:50 Lyrics Then And Now
05:50 Can Viral Happen Again
06:30 Choosing Slow Growth
10:08 Advice For Sudden Fame
11:29 Writing After Pharrell
13:20 Colbert Finale Performance
15:55 Free Speech And Protest Era
17:31 Activism as Art
18:11 Protesting a Broken System
19:25 Fear into Music
22:07 What Makes a Protest Song
24:28 Starting the Foundation
25:23 Rest and Record Making
28:11 Creative Rest Time
30:24 Writing vs Collaboration

SONGS DISCUSSED
Maggie Rogers "Alaska"
Maggie Rogers "Better"
Maggie Rogers "One for My Baby (and One More for the Road)" (cover of Fred Astaire original)
Maggie Rogers "Different Kind of World"
Marvin Gaye "What's Going On"
Bob Dylan "The Times They Are a-Changin'"
USA for Africa "We Are the World""]]></description>
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</item>
<item rdf:about="https://www.itsnicethat.com/articles/pov-graphic-design-schools-are-teaching-tech-not-taste-creative-industry-150426">
    <title>Graphic design schools are teaching tech, but are they teaching taste?</title>
    <dc:date>2026-04-16T04:00:18+00:00</dc:date>
    <link>https://www.itsnicethat.com/articles/pov-graphic-design-schools-are-teaching-tech-not-taste-creative-industry-150426</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Graphic design courses have become trade schools – they should be so much more."]]></description>
<dc:subject>design graphicdesign graphics education designeducation work creativity taste tardeschools technology labor liberalarts purpose industry</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:04f361d15a38/</dc:identifier>
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</item>
<item rdf:about="https://lithub.com/the-real-cancel-culture-nyu-has-put-an-end-to-live-student-graduation-speeches/">
    <title>Literary Hub » The Real Cancel Culture: NYU Has Put an End to Live Student Graduation Speeches</title>
    <dc:date>2026-04-15T07:17:04+00:00</dc:date>
    <link>https://lithub.com/the-real-cancel-culture-nyu-has-put-an-end-to-live-student-graduation-speeches/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["“The ruling class knows that if you give the smartest person in the room a microphone they’re probably going to say Free Palestine.”"]]></description>
<dc:subject>steventhrasher nyu highered highereducation commencementaddresses graduation censorship zionism zionistmccarthyism palestine gaza genocide ethniccleansing colleges universities academia freespeech freedomofspeech labor work leenaahmed policy politics israel us maddyvanderlinden 2026 2025 2024 2023 loganrozos 2019 phillipbrianharper jewishvoicesforpeace studentsforjusticeinpalestine northwesternuniversity suppression academicfreedom rynaworkman cancelculture</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:a7648cf791f6/</dc:identifier>
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</item>
<item rdf:about="https://aphyr.com/posts/411-the-future-of-everything-is-lies-i-guess">
    <title>The Future of Everything is Lies, I Guess</title>
    <dc:date>2026-04-15T07:06:52+00:00</dc:date>
    <link>https://aphyr.com/posts/411-the-future-of-everything-is-lies-i-guess</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This is a long article, so I'm breaking it up into a series of posts which will be released over the next few days. You can also read the full work as a PDF [https://aphyr.com/data/posts/411/the-future-of-everything-is-lies.pdf ] or EPUB [https://aphyr.com/data/posts/411/the-future-of-everything-is-lies.epub ]; these files will be updated as each section is released.

Introduction https://aphyr.com/posts/411-the-future-of-everything-is-lies-i-guess

Dynamics
https://aphyr.com/posts/412-the-future-of-everything-is-lies-i-guess-dynamics

Culture
https://aphyr.com/posts/413-the-future-of-everything-is-lies-i-guess-culture

Information Ecology
https://aphyr.com/posts/414-the-future-of-everything-is-lies-i-guess-information-ecology

Annoyances
https://aphyr.com/posts/415-the-future-of-everything-is-lies-i-guess-annoyances

Psychological Hazards
https://aphyr.com/posts/416-the-future-of-everything-is-lies-i-guess-psychological-hazards

Safety
https://aphyr.com/posts/417-the-future-of-everything-is-lies-i-guess-safety

Work
https://aphyr.com/posts/418-the-future-of-everything-is-lies-i-guess-work

New Roles for Humans


Where Do We Go From Here"]]></description>
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