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    <title>A New Cultural Anchor - CAT Center</title>
    <dc:date>2026-07-09T16:45:17+00:00</dc:date>
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That’s about to change."

[See also (embedded video):

"Center for the Art of Translation: A Literary Community Hub in San Francisco"
https://www.youtube.com/watch?v=mig1lA8aaJQ

"The Center for the Art of Translation (CAT) is launching a capital campaign to transform a historic building in San Francisco into a permanent literary home—a cultural anchor for a city that desperately needs places where people can gather around ideas, not algorithms. Help us create a public space where cultures and languages meet."

via:
https://lithub.com/the-center-for-the-art-of-translation-is-getting-a-permanent-home-in-san-francisco/ ]]]></description>
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<item rdf:about="https://www.instagram.com/p/DYo6C-NN3fm/">
    <title>Instagram post by @anvietarchives and @kaitlanbui</title>
    <dc:date>2026-07-05T21:26:40+00:00</dc:date>
    <link>https://www.instagram.com/p/DYo6C-NN3fm/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["French poet Paul Géraldy once wrote that “memory is a poet, not a historian.” Poetry, in other words, subverts our engagement with documentation, organization, and “re-collection”—all components of archival work. This workshop invites you to engage with poetry, in all its fugitive forms, as a way to “re-member” and “re-collect” the archives of contested history: family memories, refugee histories, war narratives, and more. We will draw from the “hodgepodge” methods of poets hailing from a variety of oral and cultural traditions, and generate material of our own. We’ll practice our own mix of language, image, and collage; and we’ll use our hands, ears, and eyes to engage with paper, language, and ultimately memory. Is the poem an archive? Or is the archive a poem? (Images above are borrowed from Diana Khoi Nguyen’s Ghost Of, which will be one of the workshop’s materials.)

🔖 All forms of knowledge and experience are welcome! Participants are encouraged to write and speak in the language in which they feel most at home. 

🔖 Tea, snacks, and writing materials will be provided. If you’d like, feel free to bring your own writing utensils and materials, too. 

🔖 The workshop is facilitated by AVA’s Kaitlan Bui. Kaitlan is a Vietnamese American writer and scholar whose work explores how stories about Vietnam are told/untold/retold. She has been published with the Diasporic Vietnamese Artists’ Network, HAD, and Public Books, and her work has been exhibited at local theater and museum exhibitions. Kaitlan previously taught at Cao Đẳng Sư Phạm Bà Rịa Vũng Tàu as a Fulbright Scholar. She is now studying Migration, Diaspora Studies, and Vietnamese at SOAS, University of London as a Marshall Scholar; and on staff with An Việt Archives.

🎟️ This event is Pay What You Can! Your generous contributions will help us continue our work as volunteers. 

🔗Sign up link in bio! Limited at 20 seats."]]></description>
<dc:subject>paulgéraldy poetry history memory archives hodgepodge dianakhoinguyen 2026 narrative narratives knowledge language collage bricolage oraltradition culture refugees writing howwewrite kaitlinbui</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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</item>
<item rdf:about="https://lareviewofbooks.org/article/fakes-future-artificial-intelligence-llms-larb-quarterly-traffic/">
    <title>Fakes of the Future | Los Angeles Review of Books</title>
    <dc:date>2026-07-05T05:21:54+00:00</dc:date>
    <link>https://lareviewofbooks.org/article/fakes-future-artificial-intelligence-llms-larb-quarterly-traffic/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Our Most Human Trait

If any of this is right, a faint suspicion should be creeping in by now—about my claims, the examples I’ve chosen, perhaps the sentences themselves. This is, after all, another text of the GPT era. So, is this a human mind at work, or the result of a set of prompts guided along by an averaging algorithm? Even as I’m writing, I feel that suspicion too. As readers’ preferences change, so do writers’ incentives. In a culture newly alert to provenance, every author will anticipate the reader’s doubt.

There is much at stake for authors trying to overcome those doubts. As Grafton notes, the songs of Ossian won their creator not only fame but also “a series of impressive jobs and pensions that transformed a poor young man forced to do literary odd jobs into a member of the social as well as the literary establishment.” All the more reason to be suspicious then. Which leaves me, as it does every writer from now on, in the position of having to persuade you of my own humanity.

That need rests on an assumption that we still care about individual human vision, that authorship will still matter to us in something like the old way. I’m inclined to think we do and that it will. But I can’t be certain. It wouldn’t be the first time we just shrugged and carried on. The concept of authorship may get duly stretched. Someone will inevitably point out that Renaissance masters ran workshops, that their garzoni did three-quarters of the work. Didn’t Raphael only paint the faces and the hands?

My wager that we will turn to the past, that we will fetishize pre-GPT work, that we will manufacture new old things, may be wrong. Instead, we may simply adapt. We may come to read the way we now eat—content to consume highly processed fare, vaguely aware of what has been lost, but willing to trade it in for abundance and ease. The label says “homemade flavor,” and that might be enough. After all, while mass production gave rise to a cult of the handmade, industry still won the long game, by imitating just enough of its trappings. Jeans arrive pre-torn, boots pre-scuffed, tables pretreated with the patina of imagined family dinners. If that is the pattern, then the future of literature may not be defined by anxious humanism at all. Perhaps a newly devised look of authenticity will suffice.

Those fake ruins scattered through 18th-century English gardens weren’t really meant to fool anyone. Visitors knew they were built yesterday—it didn’t matter. The feel of antiquity was enough. Same was even true of Ossian. Doubts about the poems’ authenticity surfaced almost immediately; Samuel Johnson called them a fabrication. They swept Europe anyway. Napoleon still declared Ossian greater than Homer. Perhaps we will shrug and just learn to enjoy the fake ruins.

Which leaves me with little to offer but doubt itself. As it happens, doubt remains one of the few human traits that AI still struggles to reproduce. LLMs are brilliantly fluent but incurably confident. They are trained to finish sentences, not to tell you when they’ve reached the limits of what they know. The reason runs deeper than design choice: these systems have no independent way of querying what they know versus what they’re confabulating because the distinction doesn’t exist in them. Under the hood, their internal weights track patterns in language, not the reliability of the claims being made. Teaching a system to know when it doesn’t know, and to reliably reveal it, is surprisingly hard. As long as that remains a technical challenge, genuine doubt remains a refuge of the human. I don’t know which equilibrium we will settle into: an elevation of the pre-GPT world or a shrugging acceptance of the hybrid culture that follows. The only thing I can offer with confidence is my own uncertainty. It may be the most human trait we have left."]]></description>
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<item rdf:about="https://www.dukeupress.edu/before-the-fire-dogs-steal-the-sun">
    <title>Before the Fire Dogs Steal the Sun: An Elegy, by Crystal Mun-hye Baik (2026)</title>
    <dc:date>2026-07-04T09:14:53+00:00</dc:date>
    <link>https://www.dukeupress.edu/before-the-fire-dogs-steal-the-sun</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In Before the Fire Dogs Steal the Sun, Crystal Mun-hye Baik offers an intimate cultural history of war, illness, banishment, and estrangement through the experiential lens of her family. Beginning with her father's death and mother's psychiatric hold in 2022, Baik situates her parents’ lives within the enmeshed narratives of Japanese colonialism, war, and transoceanic migration, examining Korean diasporic grief as a felt form of thinking and writing, rather than an object of study. In doing so, she reckons with diasporic genealogies of precarity that have configured the everyday lives of her parents and ancestral communities. Blending different genres from narrative prose to visual essay, epistles to ancestral mourning rites, Before the Fire Dogs Steal the Sun is a meditation on the personal and ethical entanglements scholars must confront when they are implicated in the histories of violence they study.

...

“In Before the Fire Dogs Steal the Sun, Baik balances research and storytelling with expert precision. Her beautifully crystalline prose illuminates the historical depth of intimate lives and the personal stakes of social experiences. Sentence after sentence, insight after insight, this elegy grips the reader and holds them in communal embrace until the very last word. A monumental achievement.” - Vinh Nguyen, author of The Migrant Rain Falls in Reverse

“Although rooted in Baik’s deeply personal experience—her mother’s painful break from reality after her husband’s death—reading this book felt like looking into a mirror. A gift to all of us shaped by militarized diasporas and the unfinished business of war, Before the Fire Dogs Steal the Sun: An Elegy moves between memoir and cultural analysis with power and grace. In the wake of profound loss, Baik pieces together a diasporic family history from makeshift archives scattered across borders and time, offering a speculative yet searingly candid account. This is a brilliant work—moving, engaging, and quietly radical. It will stay with you, and in the best way, restore you.” - Jinah Kim, author of Postcolonial Grief: The Afterlives of the Pacific Wars in the Americas

...

Crystal Mun-hye Baik is Associate Professor and Chair of the Department of Gender and Sexuality Studies at the University of California, Riverside and is the author of Reencounters: On the Korean War and Diasporic Memory Critique.

...

Table Of Contents

Note to Readers  vii
An End Is a Return to the Beginning  1
I. Father
The Eye of the Storm  23
The Wind Phone  45
II. Mother
A Cooking Lesson  67
The Diasporic Family Album  98
III. The Memory Keeper
Grief and Return  117
Posthumous Translation  147
IV. Invocation
A Protection Spell / Cristiana Kyung-hye Baik  159
Acknowledgments  163
Notes  169
Bibliography  177
Index  183
Credits  187"

[mentioned here by Javier Arbona:

"Descolonización del patrimonio en Puerto Rico con Rafael Capó García y Javier Arbona-Homar • Sur-Urbano"
https://open.spotify.com/episode/53hnMibTVpbKx7C0OfvhAi ]]]></description>
<dc:subject>crystalmun-hyebaik 2026 colonialism war migration korea southkorea japan grief howwethink howwewrite writing precarity everday mourning violence memory history research storytelling</dc:subject>
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<item rdf:about="https://www.frontporchrepublic.com/2026/07/writing-like-theres-no-tomorrow/">
    <title>Writing Like There's No Tomorrow - Front Porch Republic</title>
    <dc:date>2026-07-04T08:29:38+00:00</dc:date>
    <link>https://www.frontporchrepublic.com/2026/07/writing-like-theres-no-tomorrow/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["As writers, our job is to remind us of our truest selves."]]></description>
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<item rdf:about="https://buymeacoffee.com/ayjay/in-which-i-make-mighty-vow">
    <title>In Which I Make a Mighty Vow — ayjay</title>
    <dc:date>2026-07-04T05:05:25+00:00</dc:date>
    <link>https://buymeacoffee.com/ayjay/in-which-i-make-mighty-vow</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I'm going to begin this report — have y'all noticed that I do one of these each month? — by giving you a long quotation from a post by Anil Dash [https://www.anildash.com/2026/03/27/endgame-open-web/ ]:

</blockquote>The open web is something extraordinary: anybody can use whatever tools they have, to create content following publicly documented specifications, published using completely free and open platforms, and then share that work with anyone, anywhere in the world, without asking for permission from anyone. Think about how radical that is.

    Now, from content to code, communities to culture, we can see example after example of that open web under attack. Every single aspect of the radical architecture I just described is threatened, by those who have profited most from that exact system.

    Today, the good people who act as thoughtful stewards of the web infrastructure are still showing the same generosity of spirit that has created opportunity for billions of people and connected society in ways too vast to count while — not incidentally — also creating trillions of dollars of value and countless jobs around the world. But the increasingly-extremist tycoons of Big Tech have decided that that's not good enough.

    Now, the hectobillionaires have begun their final assault on the last, best parts of what's still open, and likely won't rest until they've either brought all of the independent and noncommercial parts of the Internet under their control, or destroyed them.</blockquote>

There’s a lot of bad news in that post, but I recommend the whole thing. 

I’ve written a good deal over the years about my love for and commitment to the open web, so I won’t re-hash all that here. I’ll just make two points. The first is that my affection for the open web has grown more passionate as I have become more interested in anarchism, that is, in bottom-up collaborative social practices, negotiated among equals — Acts 2 kinda stuff, for those who are into the whole Bible thing. Like Anil Dash, I think the open web is a miracle of unstructured collaboration; it’s a treasure we should work desperately to preserve. 

The second point is a more uncomfortable one. Look: I really hate Substack. I especially loathe the way it has turned itself into a social network that essentially replicates the web within a paywalled platform. (Have you noticed that Substackers almost always just “restack” other writers on the platform and rarely show any awareness of what’s being published outside their Sub-walls? The platform’s architecture really promotes that, to the degree that I wonder if, like Elon’s X, they shadowban outbound links.) In short: Hate hate hate. 

And yet … 

… I have never quite brought myself to the point of saying I will never move to Substack. The reason? Because I know I could make a lot more money on Substack than I make by using Buy Me a Coffee. Indeed, people remind me of this! My friend Freddie deBoer wrote to me recently to say that a post of mine would have done gangbusters on Substack — which would have meant a lot of people impulse-buying subscriptions. That’s the thing about being in that platform ecosystem: thanks to network effects, you get the impulse buyers. That does not happen on Buy Me a Coffee. You all have had to be really intentional about supporting me, which is a great thing. 

Why is it a great thing? Because by writing on the open web and merely asking for support, I have wholly escaped the pressures that come when people have paid money to see your writing and therefore have certain expectations for what you say and how you say it. Also escaped: that other kind of pressure that comes when people really like one particular post and show their liking with money — which plants the idea in the back of your head that you need to write more posts like that … whether you really want to or not. By contrast, y’all have supported me because you see what the whole package is, and know what you’re getting and are likely to continue to get. That’s really wonderful. So I have every reason to keep writing for the open web and merely requesting/hoping for your contributions.

Well, every reason but one, anyway. Why haven’t I forsworn Substack? Simple: I’m afraid that when I retire next year and take a big financial hit, I’ll be poor, or significantly poorer anyway, unless I hawk my wares on that platform. Which is pathetic. That attitude is unworthy of a mature Christian man. 

So — taking a deep breath here — I solemnly affirm before God and my fellow humans that I will never write on Substack. There, I said it. If no one supports my writing I’ll work as a greeter at Walmart — but as for my personal online writing, I pledge my troth to the open web! You heard it here first."]]></description>
<dc:subject>alanjacobs substack anildash decentralization openweb newsletters subscriptions anarchism web internet online bigtech freddiedeboer buymeacoffee writing howwewrite independence christianity 2026</dc:subject>
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<item rdf:about="https://www.commonwealmagazine.org/dominance-place">
    <title>The Dominance of Place | Commonweal Magazine</title>
    <dc:date>2026-07-03T07:20:05+00:00</dc:date>
    <link>https://www.commonwealmagazine.org/dominance-place</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["‘Last Letter to a Reader’"

...

"Near where I was raised, there is an island that was used as a training ground for amphibious campaigns during the Second World War. By the time I was born, the island had long since been claimed by the state parks service. It was only through public-education initiatives that I learned its full history—from its place in the geography and politics of indigenous peoples, to its use as farmland in the nineteenth century and its later wartime function, up to present-day conservation efforts focused on its modest but remarkable flora, fauna, and marine ecosystems. When I was growing up, my family would visit the island weekly, sometimes daily, for the usual summer recreation. The other children of this little community and I would roam the island’s thick woods, splashing through marshes and jumping down sand dunes. Together with the simple fun of childhood play, there was the added thrill of an overgrown airstrip, the frame of a Jeep rusted and contorted by time and the elements, a fence post older than the trees that surrounded it. From a certain vantage, I could observe the stack of sea, sand, trees, and sky, following the colors up toward the sun, where they disappeared and seeing clearly meant seeing nothing at all. It seemed to me that in this particular place, made special both by the stories people told about it and by forces beyond anyone’s control, time itself behaved differently, coiling back rather than leading forward.

The Australian writer Gerald Murnane has long held that time is an illusion, and that our experience is made up not of moments, but of the succession of places we’ve inhabited, each of which remains long after we’ve left it. His belief in this “secret dominance of place,” as he (or, rather, one of his unnamed narrators) once called it, has led him to an aesthetic vision at once beguilingly strange and familiar. His prose, though clean and approachable, bears the mystical aura of one who has not only seen things others have not, but has also seen common things in a way no one else has.

This revelatory aspect of Murnane’s “fictions” (he prefers this term to “novels” or “stories”) is not one of blinding light and sudden comprehension, but of journeys through increasingly well-lit landscapes. His real subject is fiction itself, which in his estimation allows access to places one can reach by no other means. The territory he writes about expands inward toward a mysterious center rather than outward. A paragraph will often double back to qualify or fill in a preceding observation: “Having written the previous paragraph, I now remember…” In Murnane’s hands these interpolations and revisions do not feel intrusive. Rather, they are part of an excavation disclosing ever-deeper layers of self-knowledge, reports from an interiority so particular it begins to seem universal.

Now, it would seem, no more reports will reach us—not, at least, while the reporter is still alive. With Last Letter to a Reader, Murnane has officially concluded his career as a writer for publication. It’s unclear what to make of this. Quitting writing, at least for publication, is a crucial part of the strange story of Murnane’s legendary career. Beginning with Tamarisk Row (1974), which is being reissued with Last Letter, Murnane published a series of novels written in an increasingly distinctive and self-possessed style, including his 1982 masterpiece, The Plains. His life has been as eccentric as his work. He has lived the whole of his eighty-two years in the state of Victoria, rarely leaving the greater Melbourne area until his 2009 move to the small border town of Goroke (population 299), where he occasionally tends bar at the local “men’s shed.” He is obsessed with horse racing and has an encyclopedic knowledge of the subject. He has never been on an airplane or worn sunglasses. Or so he says.

When Emerald Blue (1995) sold only six hundred copies, Murnane stopped publishing new work for a decade, returning in 2005 with the essay collection Invisible Yet Enduring Lilacs. It was not until 2009 that he published another novel, Barley Patch. Since then he has published more novels, essays, and a memoir of extraordinary quality. In 2018 the New York Times Magazine ran a profile of Murnane with the title: “Is the Next Nobel Laureate in Literature Tending Bar in a Dusty Australian Town?” The answer turned out to be no, but the point stands: Murnane has secured an international reputation with all his eccentricities and preoccupations intact. No better moment, then, to hang it all up. In the very brief foreword to Last Letter to a Reader, Murnane writes:

<blockquote>Nearly six years ago, when I had written the last of my poems for the collection Green Shadows and Other Poems, I felt sure that I could write nothing more for publication. I went on writing, of course, but only for my archives.</blockquote>

But with Covid lockdowns and a bit of cajoling from his publisher, Murnane embarked upon Last Letter. The book comprises a series of short essays on his own published work, beginning with Tamarisk Row and ending with Last Letter itself. Last call, says the provincial bartender. And yet, as the reference to his archives suggests, he plans to continue serving himself.

***
 

Murnane readers will know of the famous archives, a detailed catalog of which was first published in 2013 in Music & Literature: three separate sets of large filing cabinets in the author’s home, each containing an aspect of Murnane’s life. The first is his “chronological archive,” containing records and memorabilia, including old photos and keepsakes, reflections with titles like “Letter of 8,000 words to the Canadians” and “I’m a vengeful bastard!”, and an extensive collection of Magyar flash cards (he is a great lover of all things Hungarian.) The second archive is his “literary archive,” which houses early drafts, unpublished novels and stories, and notes for future work. Finally, and most intriguingly, there is what Murnane calls his “Antipodean archive,” his entirely private exploration—including manuscripts, maps, and geographical surveys—of two fictional islands he has named New Arcady and New Eden, together called the Antipodes.

He has made reference to these islands in his fiction, notably in 1995’s “The Interior of Gaaldine,” which recounts in Murnane’s distinctive first-person voice the narrator’s travel by sea to Tasmania to meet other writers for a tour of the country. Averse to travel, like Murnane himself, the narrator drinks endless “stubbies” of beer and flasks of vodka, eats only some fruit he has brought with him, and goes without sleep for well over twenty-four hours, despite comfortable accommodations and scant obligations. When he is finally able to sleep for a few hours, he is awoken by a mysterious woman who knocks on his door, enters without invitation, and foists upon him a manuscript, which she claims was written by an unnamed friend of hers. The narrator then summarizes the manuscript: a typically Murnanian character—solitary, outwardly average, with an inner-life so rich it makes deep engagement with the outer world altogether unappealing—tells the story of his own life and his invention of an island named New Arcadia. Toward the end of this summary, Murnane interjects:

<blockquote>A different sort of writer than myself might have wondered why the author of the pages in the briefcase had gone to such trouble to invent a duplication of what was already available to him: why should he have invented the racecourses of New Arcadia when he could have bought a racehorse for himself and watched it of a Saturday at Mowbray or Elwick. I have always been interested in what is usually called the world but only insofar as it provides me with evidence for the existence of another world. I have never written any piece of fiction with the simple purpose of understanding what I might call the real world. I have always written fiction in order to suggest to myself that another world exists.</blockquote>

It is worth noting that “The Interior of Gaaldine” appears in Emerald Blue, the last fiction Murnane published for nearly fifteen years. The chapter in Last Letter to a Reader devoted to this collection focuses almost entirely on this story, which Murnane had intended to be his farewell to fiction. “I believe today,” he writes, “that I was driven to write ‘The Interior of Gaaldine’ partly to reassure myself that my Antipodean Archive, as I mostly call it nowadays, is as worthy a task as the planning and writing of any of my published works.”

The drunken delirium of Murnane’s narrator, like the ecstasy of a child, leads directly to his unanticipated entrance into a world not simply parallel with his own, nor born out of it, but somehow intertwined with the stuff of his everyday experience. For want of a better term, Murnane calls this other world “his mind,” or simply “the Mind.” I might suggest “Spirit.” Whatever you call it, it is difficult not to be torn by his devotion to it. On the one hand, Murnane’s reports are those of a genuine explorer: with a strange mixture of single-mindedness and openness to surprise, his work persistently follows the singular capacities of language for both the discovery and the creation of worlds. On the other hand, one begins to wonder where all of this leads. Murnane already abandoned his readers once, in 1995. And now, after the second half of a career increasingly marked by self-reference—the author endlessly reflecting on his own utterances, even from one sentence to the next—Murnane is again retreating from the world. Of course, that doesn’t mean he will stop writing. The archives will grow, and when we finally enter into them, perhaps that will reveal a deeper communion, one that had been ongoing, however invisible.

Last Letter to a Reader
Gerald Murnane
And Other Stories
144 pp. | $17.95"]]></description>
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<item rdf:about="https://macleans.ca/society/my-university-students-cheat-i-dont-blame-them/">
    <title>My University Students Cheat. I Don’t Blame Them. - Macleans.ca</title>
    <dc:date>2026-07-02T02:26:32+00:00</dc:date>
    <link>https://macleans.ca/society/my-university-students-cheat-i-dont-blame-them/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Marks reward cheating over learning—and students can’t afford to fail"

...

"Last semester, on the final exam of the health-care law class I teach, my students scored the highest grades I’ve seen in 20 years as an instructor. It was an at-home, closed-book exam. Eight per cent of the class scored perfect on the multiple-choice section, and over half scored over 90. In the long-answer section, the responses were formulaic, typo-free and detached from the course material; they lacked the telltale signs of rushed exam writing. It was clear my students were using AI to cheat.

After the exam, I gave the class an anonymous, informal poll: I asked how many of them were cheating. Of those who responded, eight per cent admitted to it. How many students did they think were cheating? Over a quarter of respondents indicated they knew other students had cheated on the exam, and 73 per cent indicated they knew of students cheating in other classes. And that doesn’t account for the response bias: just under half the class responded to the poll, and I suspect those who didn’t respond were more likely to have cheated. I decided to annul the exam results, not counting them toward final grades.

I’ve spent my whole life in academia, first in theology, then in law. I know cheating has always been around. But I’m deeply alarmed by the idea that students are cheating en masse. There’s a whole online ecosystem for cheating: forums to share advice on circumventing AI detectors and proctor technology; software for humanizing AI-generated writing; tips for using AI to reduce (or eliminate) workload. Cheating is becoming culturally normalized. Two thirds of the people who responded to my survey agreed that students widely perceive cheating as acceptable. I’m not surprised. Think about what this generation has witnessed: the mortgage crisis driven by corrupt bankers, an American president who cheats and lies and is still elected; lawyers using AI to write for them and lying about it, a sporting world full of doping scandals. Students are repeating what we’ve modelled for them.

In the past few years, the way young people value their education has shifted. Universities are increasingly corporatized. They function as businesses, oriented toward maximizing revenue: professors are rewarded for grants and publications rather than leadership or mentorship, and students are reduced to head counts and tuition dollars. In turn, students behave like customers. It’s a fee for service: they pay their tuition and expect good grades and a degree. Learning becomes superfluous.

When I was studying the humanities, my classmates and I were concerned with ideas and arguments. We were reading course material to understand it, not to get a mark. Now, grades have become the sole currency of academic life. Students frequently email me asking outright for a higher grade, sometimes literally seconds after they receive it. They all want a 90 or higher. Marks are inflated across the board. At Ontario high schools, there was a six per cent increase in grade averages for graduating students between 2011 and 2021. I’ve seen 100 per cent averages on scholarship applications. Some schools are implementing policies to try to curb the inflation—including Harvard, which just put a cap on the number of As assigned in each undergraduate course.

Students know an undergraduate degree doesn’t automatically land a well-paying job—or any job, for that matter—so they’re vying for acceptance to highly competitive postgraduate programs. There’s an enormous financial imperative to succeed academically, and students tell me that if you don’t cheat, you’re at a disadvantage. I went to university on my own dollar; my parents couldn’t afford to support me. I only paid off my undergraduate student loans last year, at 45 years old. For students today, the debts are even worse. They’re pushed to maximize productivity and output, racking up accolades and resumé entries while maintaining previously unattainable averages.

At the same time, cheating has become more accessible than ever thanks to AI. I see students using generative AI in all aspects of their work: summarizing the readings, research, note-taking, essay writing. Not all AI usage is cheating by default, and in some ways, it’s even levelling the playing field by making the same shortcuts available to everyone. When I was in law school, you could purchase CANS—consolidated annotated notes—from previous years as study aids. But they were expensive. Resources like CANS and tutors were reserved for students who could afford them. For the rest of us, AI could have been a free alternative. The problems arise when students use AI despite instructions not to, as was the case with my exam.

My options as an educator are limited. I’m exploring different grading schemas, but all of them require more resources than are made available to me. I could have one in-person exam worth 100 per cent of the course grade and put all my TA hours toward grading it. I could rely on oral exams, which would take weeks out of the semester to schedule and administer. One professor I know tried to introduce a participation grade in a class with hundreds of students. Students could scan a QR code to register their attendance. They would show up, talk until they got the code, then walk out.

Ultimately, this reveals the failures of an antiquated grading system. Our standard modes of assessment primarily track recall and memorization, not engagement or progress. One semester, I had a student who had some challenges with her grammar and syntax. We worked on her writing together throughout the semester, and it was a successful learning experience. Another student that semester had a flair for well-crafted drivel. I couldn’t give the first student an A-plus—her end product couldn’t justify it. But who put more work in? Who learned the most? The people with the highest grades are not necessarily my best or hardest-working students. They may just have the most free time, money, educational support or family backing. Some schools are attuned to this tension and adapting accordingly. The U of T law school, for example, uses an honours-pass-fail grading system. If we reimagined grading to assess skills that can’t be replicated by ChatGPT, students wouldn’t use it. As it is, marks are a perverse incentive—they reward cheating over learning.

My colleagues and I feel completely unsupported by the school administration. Publishing requirements are going up, and class sizes are ballooning. We have less faculty doing more work with less support, meaning there’s less time to build relationships with students. When I annulled the exam results, I told the administration that I need substantive guidance on how to run a class this large because I can no longer reliably mark it. They didn’t have a useful policy in place to address my concerns. Instead, they overrode my decision. Against my recommendations, they included the multiple-choice portion of the exam in the final grade—despite knowing that I called out cheating in this section. Their decision sent a singular message: cheating is fine and faculty has to accept it. This is anathema to the goals of education.

I’ve been told I should just use anti-cheating technology, like online proctors or AI detectors. I don’t use either in my classes. For one, they can easily be circumvented. More importantly, you can’t police people into having integrity. Instead, I try to impart to my students the reasons why cheating is morally wrong. The first question on my exam was about the deontological duty not to cheat. It was something we’d discussed at length throughout the semester. Within this ethical framework, relationships give rise to duties—the health-care provider to the patient or the lawyer to the client—and the rightness of your actions depends on how they align with those duties. Students have a duty not to cheat. It should be that simple. Anti-cheating technology can’t teach them that, and we can’t expect that students who lack integrity in school will spontaneously develop it in order to meet their professional obligations after they graduate.

Academic integrity needs to be taught starting on day one at every level of education. Every university student should have to take an ethics course in their first year, no matter their major. And there needs to be accountability when there are breaches. Administrators need to support their faculty, not railroad them. Colleagues have shared with me that even when students have been caught cheating, no penalty was imposed. Cheating is a product of the society we’ve created. It’s learned behaviour—and that means, with enough work, it can be unlearned."]]></description>
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<item rdf:about="https://www.chroniclebooks.com/products/on-doing-nothing">
    <title>On Doing Nothing: Finding Inspiration in Idleness, by Roman Muradov (2018) | Chronicle Books</title>
    <dc:date>2026-06-27T23:13:55+00:00</dc:date>
    <link>https://www.chroniclebooks.com/products/on-doing-nothing</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In an age of obsessive productivity and stress, this illustrated ode to idleness invites readers to explore the pleasures and possibilities of slowing down. Beloved author and illustrator Roman Muradov weaves together the words and stories of artists, writers, philosophers, and eccentrics who have pursued inspiration by doing less. He reveals that doing nothing is both easily achievable and absolutely essential to leading an enjoyable and creative life. Cultivating idleness can be as simple as taking a long walk without a destination or embracing chance in the creative process. Peppered with playful illustrations, this handsome volume is a refreshing and thought-provoking read."

...

"Roman Muradov is an award-winning author and artist, and a professor at California College of the Arts in San Francisco."

[via:
https://www.scopeofwork.net/an-incomplete-accounting-of-what-im-reading/

quoting:

"Artistic delay is resisting the impulse to explore an idea fully at its birth, instead allowing it to live for a while in the greenhouse of the mind, where it may mature and corrupt, grow into something new, or die and fertilize the soil."]]]></description>
<dc:subject>idleness romanmuradov slow productivity optimization philosophy art writing eccentrics creativity walking</dc:subject>
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<item rdf:about="https://theamericanscholar.org/on-the-trail-with-an-arkansas-traveler/">
    <title>On the Trail with an Arkansas Traveler - The American Scholar</title>
    <dc:date>2026-06-27T07:38:26+00:00</dc:date>
    <link>https://theamericanscholar.org/on-the-trail-with-an-arkansas-traveler/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Charles Portis looked past our national mythology to portray the real America"

...

"No other novelist captures the modern American attraction to unsupported fringe beliefs, crackpot schemes, and cults and renders it with such mordant glee as Portis."

...

"Every country has its own myths of origin and national character. We don’t expect our poets and fiction writers, our songwriters and moviemakers simply to tell stories, as vital as narratives are to us. We look to them to establish myths of national identity and create exemplars of these myths, as Whitman does when he sings of the open road in Song of Myself; to ratify and expand those myths, as Kerouac does in On the Road; to challenge and question myths like the idea of the self-made man, as Fitzgerald does in The Great Gatsby. You’d search far and wide before you found a better yarn than the adventures of Mattie Ross and Rooster Cogburn, in which, as Mattie puts it, “I avenged Frank Ross’s blood over in the Choctaw Nation when snow was on the ground.” But storytelling is far from all that Portis is up to. After fairly demolishing any notion of chivalry that readers of an earlier generation might have associated with the Confederacy and undercutting Rooster’s credentials as a Wild West hero, the overweight, hard-drinking, bounty-hunting marshal emerges as a kind of chivalric hero after all—not through any mythic identity, but simply because of who he shows himself to be when the chips are down: a man with true grit.

Portis is one of our great and quintessentially American writers because, like Hemingway, he never abandoned his journalistic sensibilities. His ability to see things as they are is bracing. There is something of the investigative reporter’s determination to discover the truth in the sure-handedness with which Portis gleefully ridicules the gimcrack “secret brotherhood” of Gnomonism in Masters of Atlantis, and how he takes down the grandiose delusions of characters like Symes in The Dog of the South. It’s as if Portis can never quite get over the capacity we have for self-delusion. Americans’ readiness to believe something like Q-Anon wouldn’t have surprised him in the slightest. It’s no accident that Jimmy Burns, the narrator and protagonist of Portis’s last novel, Gringos, is not some mythical road warrior like Kerouac’s Dean Moriarty but a shade-tree mechanic scraping out a living in Mexico. In Portis’s treatment of the West, there’s some truth in Roy Blount Jr.’s statement, quoted earlier, that the author “could be Cormac McCarthy if he wanted to, but he’d rather be funny.” I would amend that judgment slightly and say that he’d not only rather be funny, he’d also rather base his stories on actuality than follow the siren songs of myth. A humorist by temperament, he knew instinctively that, as Charlie Chaplin knew in making The Great Dictator and as Saturday Night Live knows in lampooning our current president, laughter is a powerful weapon in dealing with the folly of those who think they have all the answers."]]></description>
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    <title>Daring Fireball: Om</title>
    <dc:date>2026-06-27T07:16:56+00:00</dc:date>
    <link>https://daringfireball.net/2026/06/om</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>ommalik johngruber 2026 thewhy writing howwewrite journalism friendship serenity generosity baseball blogging technology apple watches cameras photography presence</dc:subject>
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<item rdf:about="https://ma.tt/2026/06/om-forever/">
    <title>All Roads Lead to Om | Matt Mullenweg</title>
    <dc:date>2026-06-27T07:16:32+00:00</dc:date>
    <link>https://ma.tt/2026/06/om-forever/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Yesterday, my best friend and brother from another mother, Om Malik, passed away.

<blockquote>They say that blood is thicker than water, and what we had was way thicker than blood. — Bob Weir</blockquote>

Om’s request was for a small family prayer ceremony. In mourning, that will be all there is. In celebration and tribute, I love that everyone is sharing their Om stories online, like the writing and photography Christopher Michel shared, which very much embody the OG spirit of blogging that Om pioneered.

***

A Renaissance Man

I knew Om contained multitudes, but sitting by his side these last few weeks, I’ve been amazed to learn how many deep and completely separate communities he was part of. He meant so much to so many, in so many different ways.

Om loved putting on a good conference, and I’d like to celebrate his life with an awesome event on September 29, 2026 (his 60th) in San Francisco, like an OmFest. I’ll find a space where every community from the many facets of Om can come together. In the spirit of Open Source and co-creation, we can have some booths, flash talks, a gallery of his photography, pen showcase, and whatever other fun ideas people want to contribute. I can’t wait for the beautiful collision of his tech / journalism / Indian party planner / pen / coffee / shoes / photography circles, and probably some niches I couldn’t even imagine.

***

A Few Vignettes

I have so much to say about Om, but right now I’m working on moderating comments and keeping his website tip-top, so here are a few snippets:

Fundamentally, Om was a lover of humanity. He became a fast “regular” everywhere he went. He wouldn’t just buy coffee, he would also learn the name and story of every barista, the dogs and people in South Park. His deep curiosity and respect weren’t just for the fine and famous. It extended to every soul that crossed his path. His encyclopedic knowledge and photographic memory created connections not just in San Francisco, but all around the world wherever we traveled. (I need to pull the stats, but we went to five continents together, including Antarctica.)

He loved people and their stories. 

***

Om and I were an odd couple. We met online through forums and email because Om was one of the earliest adopters of WordPress. We finally met in person in 2004 when I was 20 and he was 38. He connected me to the first investors I ever spoke to, Phil Black, who formed True Ventures, and Tony Conrad, and introduced me to Toni Schneider, my business soul mate, who became like a co-founder as the CEO of Automattic in our first 8 years.

And of course on the internet. I don’t know how we would count, but I would guess Om read at least 1 or 2% of the whole thing.

**

Om was a voracious learner. I was there when he first used chopsticks, and only a few months later, he knew every sushi restaurant in San Francisco and exactly what he liked at each.

***

Om is probably in the top ten in the world for finding things incredibly early. That’s why he has the best usernames! How does one guy get the @om username on WordPress.com in 2005 (user ID 719), Twitter in 2006, Instagram in 2010? The first WordPress meetup was at Chaat Cafe (now Corner) in 2005, 8 people showed up, and Om was one of them.

***

One of the biggest lessons I learned from Om is the deep appreciation of craft. When he took an interest in photography or pens, he would somehow find his way to the most obscure, highest-quality expression of that form. “What Would Om Want?” is a question I will always ponder. I want to craft products that would make Om proud.

***

Om’s last word was “love.”"]]></description>
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<item rdf:about="https://runtimewire.com/article/om-malik-taught-silicon-valley-to-read-itself">
    <title>Om Malik taught Silicon Valley to read itself - RuntimeWire</title>
    <dc:date>2026-06-27T07:09:28+00:00</dc:date>
    <link>https://runtimewire.com/article/om-malik-taught-silicon-valley-to-read-itself</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A personal remembrance of the GigaOm founder, True Ventures partner and writer who made Silicon Valley legible, including the late-night founder exchange that showed how his media machine worked."

...

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

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

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

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

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

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

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

The blog as company

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

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

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

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

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

The collapse that shadowed the legend

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

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

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

The investor-writer contradiction

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

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

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

What he leaves behind

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

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

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

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

The Valley will remember Malik because he was there early, but that undersells him. Plenty of people were early. Malik mattered because he understood that being early was not enough. You had to connect the technical fact to the business consequence, the business consequence to the human one, and the human one back to the story people told themselves about progress. That was his beat. It remains the beat everyone else is still trying to cover."]]></description>
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<item rdf:about="https://www.theideasletter.org/essay/the-century-of-eric-hobsbawm/">
    <title>The Century of Eric Hobsbawm</title>
    <dc:date>2026-06-26T07:08:12+00:00</dc:date>
    <link>https://www.theideasletter.org/essay/the-century-of-eric-hobsbawm/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[https://www.theideasletter.org/issue/la-longue-duree/

"Enzo Traverso is one of the most esteemed intellectual historians of our time, and Eric Hobsbawm is arguably the greatest historian of the twentieth century. What an honor to feature an essay by Traverso that takes the measure of a forthcomingintellectual biography of Hobsbawm. Hobsbawm wrote from a Marxist perspective yet always rejected reductive determinism, emphasizing complex interactions among class, culture, and contingency. Traverso’s essay is in part a lament for Hobsbawm’s brand of historical writing."]]]></description>
<dc:subject>enzotraverso 2026 erichobswam biography history writing</dc:subject>
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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.jerrysmap.com/">
    <title>Jerry's Map</title>
    <dc:date>2026-06-24T07:41:46+00:00</dc:date>
    <link>https://www.jerrysmap.com/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[See also:

https://en.wikipedia.org/wiki/Jerry_Gretzinger
https://www.youtube.com/@jerrygretzinger9861/videos
https://vimeo.com/user2352465

https://www.itsnicethat.com/articles/jerrys-map
https://www.wired.com/2013/09/jerry-gretzinger-map-ukrania/
https://www.theatlantic.com/video/2011/09/the-mysterious-life-of-jerrys-map/469446/
https://art.org/exhibitions/jerrys-map

https://vimeo.com/6745866
https://vimeo.com/13596774

"#9 - Jerry Gretzinger" (The Story Podcast)
https://www.youtube.com/watch?v=5ZthLRfCsMA

"He Won’t Stop Building a Map to an Imaginary Place"
https://www.youtube.com/watch?v=Is8N7B9b0GQ

"The remarkable story of Jerry Gretzinger and the map he's dedicated his life to making.

00:00 - What is Jerry's Map?
01:19 - How the map gets made
13:34 - Day 1: The build begins
20:14 - The deck of cards
24:55 - Day 2: We resemble prawns
35:45 - Day 3: The final panels
41:24 - Watch our companion video!"

via:
https://www.openculture.com/2026/06/this-man-has-been-drawing-a-map-of-an-imaginary-land-since-1963.html

"At one time or another, we all feel twinges of anxiety about what will constitute the legacy we leave behind. Jerry Gretzinger may well be subject to just the same discomfort, but at least he can point to the Map: an enormous representation, made of thousands and thousands of individually created and continually modified panels, of an entirely fictional land called Ukrania. You can see Jerry’s Map painstakingly laid out in its most up-to-date state in the new People Make Games video above. As interesting as the product is so far, the work that goes into it is just as compelling, which Gretzinger performs every day according to a complex and strictly defined set of procedures dictated by a deck of heavily modified playing cards.

It would take an astute listener to grasp the rules of the project the first time through, but they’re also available for supplementary study at the official site of Gretzinger’s map. They may bring to mind Brian Eno’s Oblique Strategies, the deck of cards printed with suggestions meant to dislodge creative jams in the music studio or elsewhere.

The map itself may look more reminiscent of the work of Henry Darger, another “outsider artist” who produced riots of color and haphazard-looking materials with an obsessive underlying order of their own. But unlike Darger, who died in obscurity only for his askew epics to be discovered among his belongings, Gretzinger has become famous for his creation in his lifetime, so much so that there exists an active subreddit of amateurs following his example.

Still, the Map did first have to be rediscovered. What Gretzinger began as the expansion of idle doodles in urban form made during breaks at the ball bearing factory in 1963 had to be shelved in the eighties, when a clothing business he’d started with his wife took off. A couple of decades thereafter, his son’s discovery of the Map in the attic inspired Gretzinger to resume work on it, which has continued apace ever since. When interviewed, he sounds less like a creator than an observer, helplessly watching as the city of Ukrania becomes more abstract as it grows — and as great swathes are inexorably consumed by a white space, made of scraps of his own correspondence and other life artifacts, that he portentously calls “the Void.” Now that he’s in his mid-eighties, Gretzinger appears to find it all more freighted with meaning than ever. Sooner or later, alas the Void comes for us all; what’s left to us is how we prepare for it.]

"What is it?

In the summer of 1963 Jerry began drawing a map of an imaginary city. The work started as a doodle done in the spare time he had while working at a tedious job. He continued to add to that map through the years until, in 1983, he set it aside to put his free time to other use.

It was stored in the attic of his home in Cold Spring, New York. It gathered dust. Jerry’s son, Henry, found it one day while rummaging around. He brought it down and asked what it was. Seeing it then triggered Jerry to dust it off and continue the project.

Years later, the Map is now a two-dimensional “virtual world” art project which is now comprised of over 4000 individual eight by ten inch panels. When assembled, these panels form an approximate circle. The panel locations are defined by N, S, E, and W coordinates that originate at the center of the circle. The locations in the matrix do not change, but the panels themselves are continually revised based on instructions drawn from the artist’s custom deck of cards.

Its execution, in acrylic, marker, colored pencil, ink, collage, and inkjet print on heavy paper, is dictated by the interplay between an elaborate set of rules and randomly generated instructions.

Jerry maintained a blog about the project for many years. He no longer updates it, but the old posts are still available on Blogger. And also be sure to check out r/jerrymapping,  an interesting  subreddit devoted to map making in the style of Jerry's Map**.**

The Creative Process

The Card Deck

The entire process is driven by instructions on a card drawn from a special deck created by the artist. Each cycle begins only when the artist’s tasks from the previous card are complete. This could take anywhere from a few minutes to a few days.

The cards were first introduced as a simple random number generator. When Jerry was first creating the map it was simple enough to work sheet to sheet, but as the map grew to hundreds of individual panels it became very tedious to make his way through the set.

“I wanted to move through the stack faster, and the easiest random number system I could come up with was a deck of cards. I’d draw a card and move down that many panels in the stack.” 

As Jerry began working on ways of systematizing the process of working on the map he began to incorporate instructions on the cards. The contemporary deck of cards has been adapted from playing cards and the total number varies as cards have been added, revised, and removed. Currently there are approximately 100 cards.

“Sometimes I have feelings about the deck of cards. There’s a message in those cards. There’s no big man with a beard who has ordered the cards, but I’m very interested in seeing what comes out of it. There’s a reality in there waiting to get out. It’s the map’s future predictor and as it is always changing its alive…My hand puts the paint on the paper, I’ll step back and look at the sheets as though I wasn’t the perpetrator but merely the observer.”

The Principles

These are the instructions and rules which guide the Artist in the creation of the map:

• Each card has a large black or red number in an upper corner. A "task" is defined as the completion of the number of work units as specified by the number on the card that is drawn. A work unit is the number of one inch squares to be covered. The number drawn and the effort required can be highly variable, so a day's work could consist of one card’s work units, or just a portion of one. Work on an incomplete work unit continues at the next work session.
• When a card is drawn you must follow the specific instructions on the card, but those instructions may be changed for the next time that card is drawn.
• Work direction is determined by color of the drawn card - black is clockwise, red is counter-clockwise.
• Every page has a "center" point from which the work emanates. The "center" of the new page is the same as the parent’s.
• New panels are generated by drawing a "new panel" card, or a new panel is required to complete a section of art.
• When a new page is added, the new page will use the "color of the day".
• The location of the new page is determined by placing a compass point in the "center" of the parent page and determining the closest edge of the map (this keeps the map roughly circular and growing generally equally in all directions).
• Master map shows the locations of the panels as defined by coordinates.
• Colors are more abstract and do not necessarily represent the physical world. Colors may be applied with either paint or markers, or by using collage. The 42 colors are continually remixed to ensure a spectrum of paints.
• New artwork is never applied on top of existing original artwork, it is only added to a new version of the page.

The Layers

The Map is expressed, over time, in successive layers, each one replacing its predecessor. The process of developing and revising a panel results in several iterations of that panel.

The Base Layer is divided into four phases:

A. The blank page is an 8 by 10 inch patchwork of paperboard or is a sheet of heavy paper on which is a photo or a lumen print.

B. The blank is gradually covered in successive bands of painted color.

C. The paint is replaced by 1" squares of paper collage.

D. The collage is replaced by 1" city squares in:
1. Green with 400 new inhabitants
2. Red with 800 new inhabitants
3. Grey with 1200 new inhabitants
4. Black with 2400 new inhabitants

The next layer is The Void. Its initial phase is composed of irregular pieces of plain, white collage. That is followed by a layer of 2" squares of black-and-white collage. On that layer 1" squares of grey city form followed by 1" squares of black city.

The third layer is called The Red Dimension and is expressed by irregular flame-shaped solid red collage.

Black Ness, composed of 2" squares of black collage, supercedes The Red Dimension.

Then follows The Ziggurat Phase in which successively smaller squares of collage, starting with 2 by 2, are stacked on top of each other. That layer, and the ones that follow, have yet to manifest themselves on The Map.

The Flood, represented by irregular pieces of blue collage, and Re-Birth, composed of hand-torn pieces of kraft paper, are the final stages in the Map cycle.

Then the whole process starts over with new Paint Bands.

The Evolution of the Process

The map has been constantly evolving with Jerry over the years from the earliest iterations to its present state. This evolution has been driven by three primary factors. First, the media used in the production of the map panels has changed over time. Second, as the map grew larger mechanisms such as the use of the deck of instruction cards automated the map and changed Jerry's role as the author. Finally, the introduction of the system of layers."]]></description>
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<item rdf:about="https://www.commonwealmagazine.org/proper-education-aaron-robertson-black-catholic-writers">
    <title>A Proper Education | Commonweal Magazine</title>
    <dc:date>2026-06-21T03:50:07+00:00</dc:date>
    <link>https://www.commonwealmagazine.org/proper-education-aaron-robertson-black-catholic-writers</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Black Catholic writers and the parochial school"]]></description>
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<item rdf:about="https://cosmosmalick.net/2026/06/15/autocinema.html">
    <title>Autocinema | Cosmos Malick</title>
    <dc:date>2026-06-17T10:29:10+00:00</dc:date>
    <link>https://cosmosmalick.net/2026/06/15/autocinema.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The working method I described in my previous post is relevant to another question commonly asked about some of Malick’s films: To what extent are they autobiographical?

There’s no question that there are close correspondences between The Tree of Life and Malick’s childhood in Waco, between To the Wonder and his experience in marriage, between Knight of Cups and his time spent as a screenwriter and script doctor in Hollywood. But even if those films began with straightforwardly autobiographical scripts — which I doubt — they would have undergone massive change on set, as Malick discovered what resonated and what did not resonate, what particular actors brought to their scenes, etc. Christian Bale once commented that Malick’s mantra on set was “Let’s start before we’re ready,” because in that way the cast and crew and director might find something powerful that they weren’t planning and weren’t expecting.

Teresa Palmer, who in Knight of Cups plays a stripper named Karen, was originally asked to be on set for a single day. But, as she later reported, things changed:

<blockquote>Every night I kept getting another phone call thinking it was my last day on set and just being happy with that one day, and then getting a phone call that one night saying Terry wants you to come back in tomorrow. You okay with that? I was like, yes! Yes I’m okay, that is so exciting. And then the next night, the same thing, the same thing, and I think I ended up shooting about eleven days and they took me to Vegas. I remember Christian [Bale] laughing, he was like, you’ll probably end up being the main character in this movie.</blockquote>

And that’s just one example of how completely the filming can diverge from the script. Imagine then, the transformations that can take place in the process of editing. The Criterion edition of The New World contains an interview with the films’s editors, and they talk extensively about how Malick encouraged them to experiment, to get beyond their usual practices. One of them said that his typical experience in editing was to be constrained by the director, but when working with Malick he often wanted to say, Whoa, Terry, let’s pull it back a little.

With such an improvisatory, open-ended approach, even the most strictly autobiographical script might turn into something very different by the time the story is filmed and edited. It’s safe, I think, to say that the three films I have mentioned have deep roots in Malick’s own experience, but it would be unwise to see any of those films as documenting his life. "]]></description>
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<item rdf:about="https://robinrendle.com/notes/make-believe/">
    <title>Make Believe • Robin Rendle</title>
    <dc:date>2026-06-14T09:14:44+00:00</dc:date>
    <link>https://robinrendle.com/notes/make-believe/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This morning was a total stinker. I woke up with a dull headache, teeth grinding, fists clenched. Sometimes my body becomes haunted, a vessel for a thing; total and all consuming. It could be a conversation the day before or a problem I’m trying to solve, it doesn’t really matter what that the thing is. These moments suck because it feels like I’m trapped inside my body with no way out but it’s extra annoying because the remedy is always so predictable and boring: stop work, find the nearest ocean, push my limp body up that hill, return to literature and books, books, books.

But when I woke up this morning I didn’t know that Make Believe: On Telling Stories to Children by Mac Barnett was the antidote. Because, dear reader, let me tell you: this book is only-the-finest-punk-rock-remedy for my bad brain goo.

Mac’s a children’s writer and in Make Believe he argues that these books aren’t a silly genre, they’re a form we should treat seriously and respect. Meaning, books for children aren’t a lesser kind of literature simply because they’re for children. In fact, Mac argues, there’s an awful lot we can learn about the world from children, too:

<blockquote>...what are “childish enthusiasms” but the ability to see the world with the freshness and wonder that literature requires? The child who stares and marvels at the workings of a garbage truck sees the garbage truck better than adults do. The kid who breathlessly recounts horse facts, who finds it overwhelming that such an amazing creature actually exists, is correct.</blockquote>

Mac continues:

<blockquote>Since the invention of the printing press, children’s books have been a battleground between those who want to tell kids what to do and those who want to tell them stories. [...] adults often expect children’s books to reinforce the prerogative of parents or priests or school principals. Most often, we confuse writers with teachers.</blockquote>

I hate it when stories have treacly moral lessons as an adult, too. I like the complexity! The unknown bits of a story, the blurry edges that are impossible to put into words. So why should kids literature be any different?

<blockquote>Rather than pushing a moral, good fiction invites the reader to make meaning. A moral is an immutable lesson, intentionally encoded into a story by the author, meant to be inscribed on the child’s brain. Meaning, though, is created collaboratively...</blockquote>

I could do this all day, quoting big chunks and spoiling every page of Mac’s very charming, very funny little book. Thankfully, Mac has a newsletter too that I’m now utterly obsessed by. Take this fantastic piece about Where the Wild Things Are for example:

<blockquote>MAC: As Max is crowned “king of all wild things” the pictures get even bigger, and that white bar shrinks, until we come to maybe the most famous sentence in any picture book: “‘And now,’ cried Max, ‘let the wild rumpus start.’” The rumpus is three glorious full-bleed, two-page illustrations. The white space is gone. There are no words.

    (These are called “wordless spreads.”)

    JON: After all, what would you write? A bunch of sounds? It’s so much louder this way.</blockquote>"]]></description>
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<item rdf:about="https://ellul.org/themes/ellul-and-berry/">
    <title>Ellul and Berry – International Jacques Ellul Society</title>
    <dc:date>2026-06-13T21:03:44+00:00</dc:date>
    <link>https://ellul.org/themes/ellul-and-berry/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Ellul and Berry: A Short Comparison of Wendell Berry and Jacques Ellul
by Jason Hudson, 2016

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

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

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

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

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

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

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

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

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

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

If Ellul was concerned with the forest, that is, the big question about fate and freedom, history and eschatology, Berry strives to be only concerned with the trees, asking, “What has happened to the black willows that once grew along the Ohio River.”[16] Ellul was fond of the slogan “Think Globally, Act Locally.” Berry, on the other hand would counter, “Think Locally and Act Locally.” “Global thinking,” he says, “can only do to the globe what a space satellite does to it; reduce it, make a bauble of it. Look at one of those photographs of half the earth taken from outer space, and see if you recognize your neighborhood. If you want to see where you are, you will have to get out of your spaceship, out of your car, off your horse, and walk over the ground.”[17]

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

[2] Ibid., 90.

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

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

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

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

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

[8] Berry, A Continuous Harmony, 169.

[9] Ibid., 172

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

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

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

[13] Ibid., 87.

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

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

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

[17] Berry, Sex, Economy, Freedom, and Community, 20."]]></description>
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    <title>How the AI age forgets to ask: &quot;What for?&quot; | Benjamín Labatut + Jasmine Sun - YouTube</title>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Novelist Benjamín Labatut joins writer Jasmine Sun for a haunting, funny, and deeply human conversation about AI, superintelligence, and what our abstractions leave out. Drawing on his acclaimed novel The Maniac, Labatut explores the lives behind foundational ideas in computing and AI—from McCulloch and Pitts to John von Neumann and Lee Sedol—and asks what happens when our digital creations collide with continuous, embodied human life.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Benjamín Labatut What did you get out of it?

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

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

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

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

Jasmine Sun They’re building those AIs too.

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

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

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

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

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

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

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

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

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

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

Benjamín Labatut Thank you so much. Sorry for bumming everybody out."]]]></description>
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<item rdf:about="https://jillianhess.substack.com/p/how-austin-kleon-keeps-it-fun-and">
    <title>How Austin Kleon Keeps it Fun and Weird</title>
    <dc:date>2026-06-05T23:37:17+00:00</dc:date>
    <link>https://jillianhess.substack.com/p/how-austin-kleon-keeps-it-fun-and</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Because I am insane, I keep four different notebooks"]]></description>
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<item rdf:about="https://2ndbreakfast.audreywatters.com/at-what-cost/">
    <title>At What Cost?</title>
    <dc:date>2026-06-05T09:42:43+00:00</dc:date>
    <link>https://2ndbreakfast.audreywatters.com/at-what-cost/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["“What Do I Need To Get Done That I Don't Have To Think About?” asks historian Timothy Burke, pondering about the sorts of “mindless tasks” he’s supposed to gleefully hand over to “AI.” “This rhetoric drives me nuts because it is frequently offered without concrete existing examples,” he writes. “It’s always a vague, futureward offer made with no evident knowledge about what it is that most people actually do in work or in everyday life. As if, perhaps, the pitch is coming from billionaires who don’t have to do anything tedious except perhaps to order all those kinds of tasks to be done.”

It is mind-boggling to me that anyone, but especially the teachers’ labor union, would argue that any work an educator does is “mindless” or menial, that any work an educator does is the kind of task that one should automate if they don’t want to have to think about it. I’m not saying that teachers aren’t overworked -- good grief. Rather, I want to remind people that software is not a substitute for the kind of structural change necessary to improve everyone’s lives, in and around the classroom.

The kinds of tasks that I hear teachers being encouraged to offload to “AI” -- grading, lesson planning, communication with students and parents, design of handouts and other classroom material, IEPs -- are actually constitutive of the very work. These tasks -- and yes, some of them can be burdensome, time-consuming, annoying as hell -- are how you come to know the content, the community, the classroom, yourself and others. Nothing about teaching and learning should be thoughtless or careless the way in which “AI” promises thoughtlessness and carelessness as-a-service. Education isn’t comprised of tasks that should be automated; this isn’t work that needs to be made faster and cheaper. Teaching and learning are not something to be optimized or engineered like machinery, turned into the very “factory model of education” that Silicon Valley has spent decades inventing and positioning against.

If we’re worried about what the push-button classroom will do to students, we should probably stop demanding teachers become button-pushers as well."]]></description>
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<item rdf:about="https://walledgardenedu.substack.com/p/the-right-tool-for-the-right-hands">
    <title>The Right Tool for the Right Hands - by Andrew Cantarutti</title>
    <dc:date>2026-06-05T09:33:09+00:00</dc:date>
    <link>https://walledgardenedu.substack.com/p/the-right-tool-for-the-right-hands</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Why the Same Tool Can Help a Teacher and Harm a Student"

[via:
https://2ndbreakfast.audreywatters.com/at-what-cost/ ]]]></description>
<dc:subject>andrewcantarutti education learning howwlearn teaching howweteach tools 20206 google clasroom edtech lms efficiency productivity administration gradebooks software communication lessonplanning ai artificialintelligence assessment grammarly quillbot writing howwewreite research audiobooks attention coding design production</dc:subject>
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</item>
<item rdf:about="https://summer-university.udk-berlin.de/?id=653">
    <title>The Slow Line: Art Through Train Travel and Public Transit Spaces</title>
    <dc:date>2026-06-04T08:01:13+00:00</dc:date>
    <link>https://summer-university.udk-berlin.de/?id=653</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["#artisticpractice #publicspace

A site-based class turning trains, stations, and movement into artistic material. Through fieldwork, theory, and public encounters, participants create works for a final exhibition at railway stations

The Slow Line invites participants to explore how artistic practice can expand beyond institutional frameworks into public space, mobility, and actual travel experience. Set in and around railway stations in Berlin and Brandenburg, the class turns travel, waiting, and the rhythms of movement into inspiration for artistic practices. It culminates in a public exhibition at stations and light-based interventions in a historic tower, visible to commuters and passing trains.

The theme ENOUGH acts as critique and invitation: enough of institutional hierarchies, closed selection systems, and sterile white cubes. Instead, we shift the focus toward artistic work that grows from travel experience and direct engagement with the public realm. Participants develop site-responsive works on platforms, trains, and inside dormant railway structures, addressing the social, poetic, and ecological dimensions of travel.

Train journeys function as both method and metaphor: slow, collective movement as an alternative to acceleration, and as a gesture toward sustainability in times of climate urgency. The train becomes a mobile classroom in which perception sharpens, conversations unfold, and artistic ideas emerge organically, meeting railway employees and other creatives working in a relevant context.

The course combines theory, fieldwork, and experimentation. Readings - including Schivelbusch’s The Railway Journey and Bachelard’s Poetics of Space - frame discussions on perception, infrastructure, and spatial transformation. Guided visits to unique railway sites, supported by Deutsche Bahn and local railway communities, provide access to spaces rarely open to the public. These encounters form the foundation for individual artistic responses through photography, sound, video, writing, installation, interdisciplinary formats and more.

The workshop fosters autonomous production through exchange among participants from diverse backgrounds. The final exhibition offers a portfolio-strengthening opportunity rooted not in institutional mediation but in a hands on public exhibition practice.

Schedule

Days 1–4 – Introduction; theory inputs; first station observations; fieldwalks; train travel and train-based fieldwork; railway site visits; material collection; concept sketches; peer feedback; meetings with creatives working in the railway context and with railway employees.

Day 5 – Pause / individual planning.

Days 6–10 – Production phase; individual and group work; exhibition setup and light intervention; public exhibitions; closing reflections.
 
Prior application requirements

Short statement (max. 1 page) on your interest in mobility, public space, or site-specific work; Brief note on what you hope to explore during the class; CV.

Knowledge requirements

No prior railway or public art knowledge needed

Basic familiarity with artistic or creative research methods helpful

Openness to working process oriented, outdoors and in transit is essential

Equipment requirements

Computer (laptop) for editing, writing, and documentation

Any tools relevant to your own artistic practice, depending on what you plan to work with during the course (e.g., sketching materials, sound-recording devices, camera, video equipment, drawing tablets, etc.)

Natalia Irina Roman is an artist, curator, and researcher whose work investigates how mobility infrastructures - especially railways - shape perception, public space, and collective experience. She has developed an innovative teaching method that turns train journeys into artistic practices through observational travel, multi-sensory fieldwork in motion, and site-responsive production on trains, platforms, and in dormant railway architectures. She has been teaching at Bauhaus University Weimar and Berlin University of Arts.

Her Fulbright Fellowship in New York City deepened her research into interlocking towers and transit thresholds, informing ongoing collaborations in Berlin and Brandenburg with railway organisations and local communities. These partnerships open restricted infrastructures - signal towers, lock sheds, service areas - for artistic and curatorial experimentation. Roman designs teaching formats in these contexts, including classes conducted on trains and workshops situated in active stations. Her railway-related projects and past classes can be viewed under www.instagram.com/sitespecificideas.

She currently leads an international Creative Europe cooperation project, an artist in residency on trains across Europe, she has created public artworks supported by the Hauptstadtkulturfonds, and has worked in cultural education since 2017. Roman also serves on juries for public art and interdisciplinary cultural programmes, advocating for accessible, transparent and context-sensitive evaluation practices.

www.nataliairinaroman.eu "]]></description>
<dc:subject>trains rail railways via:javierarbona 2026 publictransit transit nataliairinaroman art berlin publicart trainstations movement fieldwork theory public experience travel brandenburg writing howwewrite space place fieldwalks</dc:subject>
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<item rdf:about="https://www.edutopia.org/visual-essay/why-writing-by-hand-beats-typing-in-6-charts">
    <title>Why Writing by Hand Beats Typing (in 6 Charts) | Edutopia</title>
    <dc:date>2026-06-04T07:54:52+00:00</dc:date>
    <link>https://www.edutopia.org/visual-essay/why-writing-by-hand-beats-typing-in-6-charts</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Typing may be faster, but the research shows that handwriting engages our brains in richer, more meaningful ways."

...

"01
A PEEK UNDER THE (NEURAL) HOOD

Compared with typing, writing by hand activates a broader network of brain regions—leading to a more durable “web” of learning."

...

"02
A SURPRISING LINK TO EARLY READING

Handwriting gives early decoding and spelling skills a big boost."

...

"03
THE MEMORY ADVANTAGE FOR OLDER STUDENTS

When information is handwritten instead of typed, the details are more deeply encoded and easier to recall."

...

"04
GOING SLOW, CONCEPTUALLY SPEAKING

When students write notes by hand, they’re more likely to slow down and process each idea—delivering astonishingly better results."

...

"05
BETTER NOTES DELIVER BETTER GRADES

Students who write notes by hand are more expressive—and more likely to earn As and Bs than students who type."

...

"06
BUT ALSO, TYPING CLOSES GAPS

Still, digital tools remain essential for making lessons accessible to all students."]]></description>
<dc:subject>writing howwewrite handwriting youkiterada howwelearn learning literacy reading howweread education brain cognition memory slow friction process notes notetaking typing digital analog</dc:subject>
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</item>
<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>
<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 jaredware makc livemusic community performance venueloss musicvenues affordability urban urbanism olympia washingtonstate lineage legacy punk underground undergroundresistance place gatekeeping audience audiences radio collegeradio mentorship mentoring undergroundradio guerillaradio generations knowledge knowledgesharing intergenarational waajeed craft communalism mtv care caring bobseger atlanta sterlingtolles guiltysimpson nickspeed jdilla boldyjames maps mapmaking ethnography landscape soniclandscapes anthonybourdain memphis houston boston rap gregtate learning howwelearn solidarity politics radicalism radicalpolitics trust artmaking absurdity iloveboosters bootsriley thecoup tonimorrison dialecticalmateria</dc:subject>
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<dc:identifier>https://pinboard.in/u:robertogreco/b:32e3861c6683/</dc:identifier>
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</item>
<item rdf:about="https://interconnected.org/home/2026/05/30/fedex">
    <title>How global logistics got me over my fear of personal agents (Interconnected)</title>
    <dc:date>2026-06-02T00:57:20+00:00</dc:date>
    <link>https://interconnected.org/home/2026/05/30/fedex</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Let me tell you my theory about AI psychosis.

A lot of people keep a lot of notes.

I keep a lot of notes too, that’s how I write this blog, and in particular I like the serendipity of running across old ideas in my own notes – that’s common for other people too (2021).

We used to call it having an outboard brain and it’s true, I think for a certain kind of person, your notes become part of your extended cognition, and you “know something” whether that knowledge is within your skull or within your notes, same same, it’s just a matter of look-up latency.

My theory is that allowing something else to write into your notes does something bad to your psyche.

I had a glimpse of this: a few years ago I asked ChatGPT to write a blog post in my style. (This was before chat could browse the web; my blog is well represented in the training data.)

It was pretty good so I pasted it into my notes as a record (but never posted it of course). I got scared off using ChatGPT to help with my blog pretty early when I was talking through an editing decision and it came up with a turn of phrase that was so perfect and so unique that I couldn’t resist it. But it didn’t represent any thinking that I had done to arrive at it, this perfect metaphor, so it wouldn’t bear my weight when I leant on it. Those two experiences terrified me.

Anyway so recently I was browsing my drafts folder and I ran across the bottom half of this fake blog post without noticing the context at the top, and it was like when the elevator drops faster than you’re expecting because I read these words but they didn’t feel buttressed with even a glimmer of memory in my head, so I was gaslighting myself – had I really written that note? I mean there it is, it sounds like me, but I can’t think around those words.

The feeling of not being able to trust the permanence and integrity of the physical world around you is one thing.

Not being able to trust what’s going on in your own mind is another.

Am I the same person as I was yesterday?

So unnerving.

***

All of which to say is that, for me, my personal theory is that AI psychosis comes from undermining your intrinsic faith in the workings of your own self.

And that comes from allowing an LLM that speaks in your voice to potentially write into your notes which, for a certain kind of person, is part of cognition itself. The AI doesn’t doesn’t need to actually change your notes, the potential is enough.

***

So I have this fear of risking my own psychic integrity, which has so far kept me away from allowing a personal agent to run on my own machine – I love automation but at a healthy arm’s length…"]]></description>
<dc:subject>ai aipsychosis artificialintelligence claude writing howwewrite notes notetaking integrity psychology 2026</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:7c7384d0c85b/</dc:identifier>
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</item>
<item rdf:about="https://freddiedeboer.substack.com/p/llms-were-mostly-but-not-entirely">
    <title>LLMs Were Mostly (But Not Entirely) Useless at Extra-Textual Tasks Involved in the Composition of My Next Novel</title>
    <dc:date>2026-06-01T22:34:09+00:00</dc:date>
    <link>https://freddiedeboer.substack.com/p/llms-were-mostly-but-not-entirely</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[""Claude, get me a contract with a healthy advance but not one so large that the book will surely fail to earn out, causing deep emotional pain and professional doom""]]></description>
<dc:subject>freddiedeboer 2026 llms ai artificialintelligence writing howwewrite production productivity claude chatgpt howwethink thinking</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:fe5912c973f8/</dc:identifier>
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<item rdf:about="https://www.plough.com/en/topics/culture/poetry/wendell-berrys-wisdom-for-living-in-time">
    <title>Wendell Berry’s Wisdom for Living in Time by Anne Ryan</title>
    <dc:date>2026-05-29T22:37:59+00:00</dc:date>
    <link>https://www.plough.com/en/topics/culture/poetry/wendell-berrys-wisdom-for-living-in-time</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Each Sunday for decades, Wendell Berry has taken a walk around his Kentucky farm and often written a poem."

[also here:
https://www.plough.com/articles/wendell-berrys-wisdom-for-living-in-time ]]]></description>
<dc:subject>wendellberry anneryan 2026 kentucky walking poetry writing howwewrite time nature slow small temporality charlestaylor</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://social.ayjay.org/2026/05/28/the-most-important-point-about.html">
    <title>“The most important point about rising AI use in the arts is simply this: Millions of people desperately want affirmation.” | Alan Jacobs</title>
    <dc:date>2026-05-28T22:39:01+00:00</dc:date>
    <link>https://social.ayjay.org/2026/05/28/the-most-important-point-about.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The most important point about rising AI use in the arts is simply this: Millions of people desperately want affirmation. They don’t want to go to the trouble of writing or painting or drawing or making music — or maybe they are afraid that their own work won’t be good enough — but they want people to believe that they have made art. We should be thinking seriously about the intensity of the human need to be recognized, to be thought not basic but special."

[See also:
https://www.manton.org/2026/05/28/ais-hand-in-creativity.html 

https://micro.blog/ayjay/91084999

"Yep, that’s why I say we really need to be thinking about this. One way or another, the recognition that people now receive for AI-generated work will get harder to come by. Remember The Incredibles, when Dash’s mom says “Everybody is special,” and he mutters, “Which is another way of saying that nobody is.”"]]]></description>
<dc:subject>ai artificialintelligence alanjacobs attention recognition writing genai generativeai 2026 affirmation painting howwewrite capitalism specialness basicness</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://unsung.aresluna.org/we-internalize-so-much-by-doing-things-slower-and-making-mistakes/">
    <title>“We internalize so much by doing things slower and making mistakes.” – Unsung</title>
    <dc:date>2026-05-28T07:18:07+00:00</dc:date>
    <link>https://unsung.aresluna.org/we-internalize-so-much-by-doing-things-slower-and-making-mistakes/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Another good post from Roger Wong [https://rogerwong.me/2026/02/how-ai-assistance-impacts-the-formation-of-coding-skills ] thinking through Anthropic’s findings on how offloading coding effort leads to understanding less:

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

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

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

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

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

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

Also this:

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

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

I am open (I think!) to the idea that the nature of the effort will change as tools change. But I can’t see mastery arriving without effort. And I’m worried people will start mistaking prompting mastery for material mastery."]]></description>
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<item rdf:about="https://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 rdf:about="https://daily.jstor.org/fritz-eichenbergs-art-of-human-connection/">
    <title>Fritz Eichenberg’s Art of Human Connection - JSTOR Daily</title>
    <dc:date>2026-05-27T21:52:40+00:00</dc:date>
    <link>https://daily.jstor.org/fritz-eichenbergs-art-of-human-connection/</link>
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<item rdf:about="https://www.theatlantic.com/culture/2026/05/typo-ai-trend-human/687237/">
    <title>The Typo Vibe Shift - The Atlantic</title>
    <dc:date>2026-05-27T08:14:04+00:00</dc:date>
    <link>https://www.theatlantic.com/culture/2026/05/typo-ai-trend-human/687237/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["To some, they’re no longer a sign of laziness but proof of human touch."

[archived:
https://archive.is/GSP0W ]

"Toward the beginning of the 2002 film Secretary, a domineering lawyer (played by James Spader) barges into the office of his assistant (Maggie Gyllenhaal) with evidence of a work infraction: a memo she has written that has “three typing errors.” Spader’s character spits out a reprimand. “Do you know what this makes me look like to the people who receive these letters?”

Setting aside that his screed turns out to be foreplay, Spader’s character was channeling a widespread cultural revulsion: Typos were the ultimate shorthand for careless work. A spelling mistake was proof that the writer hadn’t bothered putting much effort into a piece of correspondence, that their instructions or advice shouldn’t be taken seriously—and perhaps that the recipient shouldn’t invest time in reading their note at all.

More than two decades later, as AI-generated writing has flooded workplaces, social media, and dating apps, old hallmarks of sloppiness—typos chief among them—are getting a new gloss.

Some job applicants are intentionally adding typos to their cover letters to prove that they, and not an AI program, wrote them. Celebrities and CEOs are sending out error-ridden emails and Instagram Stories, and instead of getting a scolding, they are praised for sounding authentic. On some dating apps, where people are, somewhat absurdly, prompted to compose their profiles with AI, typos are apparently no longer an automatic repellant. Nicole Ellison, a University of Michigan professor whose 2006 study showed that dating profiles with spelling mistakes turn people off, now thinks people are warming to the Tinder typo. “A typo maybe signals that you actually do care,” Ellison told Time recently, “because you took the time to write it yourself.” A 2024 study even found that people view customer-service chatbots more warmly when they make and correct errors: A spelling mistake, it seems, is a kind of anthropomorphizing event.

A peculiar reconfiguration of what people consider careless writing is taking place. Although typos and other mistakes don’t suddenly mean that a piece of writing is good or praiseworthy, to some people, they are at least signs that it is worth reading. On a base level, many of us are willing to invest time in reading a long email if we sense that someone actually wrote it, line by line.

***

In England’s early-modern period, starting around the 1500s, readers understood typos to be inevitable technological blunders. Books were produced collaboratively; writers sent off handwritten manuscripts to printers, who transposed them onto a printing press before setting them to paper. In the process, errors were often introduced.

Authors and editors cataloged these mistakes in “errata lists,” paratextual documents that they slipped into the books after publication—a last-ditch attempt to control the reception of their work. In these documents, they might lambaste their printers to explain the circumstance of mistakes, Alice Leonard, a professor at Coventry University who wrote about typos in Error in Shakespeare, told me. Authors would say, “I wasn’t able to be in the printing house at the time of printing,” Leonard said, or even blame the printer and claim that “the printer was drunk, or the printer was absent, or the printer is useless.” Instead of diminishing the book’s validity, errata lists lent an air of credibility; at least, the thinking went, someone had taken the time to point out what was wrong.

Some writers reveled in printing missteps. James Joyce, whose Ulysses contained more than 200 spelling or grammatical errors in an early edition, called his typos artful experiments in language, “beauties of my style hitherto undreamt of.” By that time, though, he was likely already out of step with his peers: The widespread dissemination of typewriters seemed to recast the typo as a hallmark of individual laziness. With typewriters—and, later, personal computers—printed mistakes became a product of the writer’s failure to read their work closely.

Today, of course, anybody can deliver supposedly clean writing by simply funneling their text through AI, which will churn out a version rife with strangely recurring words (delve), opening interjections (Here’s the thing:), and eerie grammar that’s almost too precise for a typical written exchange. The technological development is prompting people to embrace the old understanding of typos, forgiving misspellings as inevitable errors rather than treating them with scorn.

Even for celebrities, the occasional typo in a public statement is sometimes taken as proof that they are speaking from the heart. This spring, the singer Zara Larsson, who made an offhand remark in an interview that angered Taylor Swift fans, posted a defense in an Instagram Story that included at least two typos (among them a misspelling of physical as psychical). Her statement, free of any trace of a publicist or ChatGPT, came across as sincere. “I like this post because it’s littered with typos,” a host of the celebrity-commentary podcast Who Weekly noted at the time. “You can tell she wrote this herself.”

And no one seems to be accusing Donald Trump of writing his error-ridden Truth Social statements with AI. His press office has suggested that spelling mistakes are evidence of his excellence: A spokesperson for the White House recently told The Wall Street Journal, in response to a question about his frequent typos, “President Trump is the greatest and most authentic communicator in the history of American politics.”

Gone, apparently, are the days when the country’s most powerful leaders are expected to deliver flawless written communications. In an email released with the Epstein files, Peter Thiel called Davos, the Swiss town that hosts the World Economic Forum, “Davis,” according to the Journal. In a text that was made public in a Securities and Exchange Commission filing, Paramount Skydance CEO David Ellison referred to David Zaslav, the CEO of the company he was in the process of acquiring, as “Daivd.” And Jack Dorsey, the CEO of the payment app Block, sent an all-staff email about layoffs without capital letters. Business Insider recently went as far as to proclaim that typos are “the new status symbol” for corporate executives.

These executives may not all be thinking about authenticity; a stray typo could be an innocent flub, or it could simply underscore how little they care. But these moments of textual slippage are oddly refreshing amid the general AI overload. More than half of English-language LinkedIn posts are likely written with AI, according to a study by an AI-detection start-up, and so are many of those “feel good” posts that dominate Instagram and Facebook. A Brookings Institution survey last year of more than 1,000 adults found that 35 percent of respondents with a bachelor’s degree used AI to write or edit documents at work. Peter Cardon, a professor of business communication at the University of Southern California who researches AI in the workplace, has been surveying more than 420 randomly selected “knowledge workers” every six months since 2023. More than half of them, he told me, use AI “at least weekly” to write communications such as emails.

That these AI-generated emails invariably arrive with tidy spelling and grammar does not mean they are warmly received. Office workers have told Cardon that, on a pure prose level, AI-generated emails or project statements are easier to read than the average person’s writing style. Yet, according to Cardon, people are ultimately less likely to act on AI-generated emails. A 2024 Journal of Communication study found that people may engage less with narratives that they think are written with AI—a result that squares with Cardon’s own research about workplace interactions. If an employee suspects that their manager, for instance, is using AI, “they’re less likely to think that person is sincere; they’re less likely to think that person is caring,” Cardon said. “They’re even less likely to think that person is competent.” We know what our colleagues sound like, and we can tell when they send out, say, a thank-you note that they didn’t actually write. So what’s the point of clear prose if you don’t feel any more encouraged by the end of it?

This is not to say that everyone has let go of their rancor for typos. They may still be, to many, a paradigmatic writing sin. But for others, the typo resurgence could be clearing the way for the resuscitation of other, old-school symbols of sloppy writing. Perhaps people won’t turn up their nose as quickly at sentences with extraneous prepositions, verbs that disagree with their subjects, or adjectives where they don’t belong. Maybe overwrought prose or sentences loaded with adverbs will one day draw a little less derision.

Across history, hawkers of new communications technologies have expressed a desire to smooth out and speed up human conversation. But their products have a way of estranging their authors from the final output: Printing presses inserted errors that authors themselves didn’t make, and now AI systems create communiqués that sound nothing like the person sending them.

What many people are starting to look for in written communications, whether they’re from a co-worker or a pop star, is voice. They want to hear the distinct cadences of a CEO, an influencer, or a celebrity, so they can believe that they are reading something genuine. Centuries ago, authors wrote errata lists for the same reason job applicants intentionally place typos in their cover letters today—to resist the universalizing force of new technology, and to prove that there is a real human behind their work."]]></description>
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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>
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<item rdf:about="https://www.thehandbasket.co/p/hating-ai-is-good-actually">
    <title>Hating AI is good, actually</title>
    <dc:date>2026-05-27T07:38:54+00:00</dc:date>
    <link>https://www.thehandbasket.co/p/hating-ai-is-good-actually</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["LinkedIn may be awash with boosters, but shunning AI is the human choice."]]></description>
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<item rdf:about="https://samkriss.substack.com/p/if-you-let-ai-do-your-writing-i-will">
    <title>If you let AI do your writing, I will come to your house and kill you</title>
    <dc:date>2026-05-25T06:59:21+00:00</dc:date>
    <link>https://samkriss.substack.com/p/if-you-let-ai-do-your-writing-i-will</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Did you think I wouldn’t be able to tell? I can tell."

...

"The reason I’m issuing a blanket death threat to anyone who writes with AI is different. I’m doing it because I don’t have a choice. Consider that every pile of text coiled out by AI had to pass through an army of editors, producers, judges, and audiences, and get their stamp of approval. Its output might be a crap performance of beauty and insight that mostly just succeeds in being maudlin and meaningless, but for a lot of people that’s clearly enough. The general public vastly prefers AI imitations of great poets to the works of the actual poets themselves. It’s in nice rhyming couplets. Instead of expressing some dead guy’s private mental fixation, it’s always grasping towards what you, the reader, want. Clearly, the battle for beauty and insight has been lost. These things belong to the machines now, and if you attempt to write in that mode you’re on their turf. But there are still some things we can do that the machine can’t. AI will never fully replace human musicians, even if it can reproduce any possible sound, because it can’t get addicted to heroin and kill itself. And AI writing all tends towards a very specific mood. Poignant, wistful, simpering, dickless. Human writers write because we’re sexual perverts, because we’re bitter and frustrated little gremlins, because we’re terrified of our own mortality, because we’re grasping and covetous but unfit for any other job, because it’s a form of revenge against the world. The AIs don’t have that. They don’t have any motivation at all: they write like we breathe; they can’t not respond to any prompt. What we have and they don’t is dumb lust and jealousy, the rage of a rapidly obsolescing ape. The forms that will remain inviolably human are the racist tirade, the queasily specific pornographic fantasy, and the death threat. Is this everything I dreamed of at the start of my career? Not really. But it’s enough. I’ll take it. And if I ever see any of you trying to palm off some bullshit about how sunlight smells of memories that leave no footsteps, I swear to God I will come to your house and I’ll fucking kill you."]]></description>
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<item rdf:about="https://chrishedges.substack.com/p/a-discussion-on-the-new-novel-palaces">
    <title>A Discussion on the New Novel 'Palaces of the Crow' (with Ray Nayler) | The Chris Hedges Report</title>
    <dc:date>2026-05-23T05:19:01+00:00</dc:date>
    <link>https://chrishedges.substack.com/p/a-discussion-on-the-new-novel-palaces</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In his new book, “Palaces of the Crow,” Ray Nayler examines human nature through the lens of caring and community amidst the often hidden horrors of World War II."

...

"“We tell the stories that perpetuate the narrative or the myth we want, and we erase the others,” Chris Hedges states in this interview with Ray Nayler about his new book, “Palaces of the Crow,” which centers around four teenagers from varying backgrounds who struggle to survive during World War II. The war, Nayler says, fundamentally reshaped the world geopolitically, technologically and socially in ways that have profoundly impacted the environment in which we live today. Critical lessons from that moment in time are being lost, with media and governments covering up the deep and long-lasting wounds inflicted upon tens of millions of people. Nayler says that “We can’t move away from that time period before understanding it.”

During World War II people were trapped in unimaginably horrible circumstances and were forced to make difficult, and at times self-sacrificial, decisions. The story of the “ways in which people came together to protect their neighbors, to protect family members, to protect friends, to protect strangers” is rarely told, Nayler says.

In Nayler’s novel, crows play an essential role in the story. Like humans, crows are social animals. He describes the crows’ niche as the flock and the flock as a type of organism whose niche is the forest, much like the human’s niche is society and our society’s niche is the world. Contrary to their typical association with death and destruction, Nayler utilizes them as “a symbol of cooperation and group living and non-violence.” From this viewpoint, one sees that human connection, cooperation, nonviolence and mutual aid are fundamental to survival.

The theme of connection, “a primal sense of togetherness,” is central to the story of the four teenagers thrown together under hostile conditions. This connection allows people, and other animals, to find common ground and get along despite their different cultures. Civilization, which Nayler portrays as “being inside a painted box and trying to ignore what’s out there,” is an obstacle to connection that prevents us from recognizing reality. We erase the reality that humans are social, nonviolent, interconnected and caring beings at our own peril."

...

"Ray Nayler: Well, in a way, this book for me is a kind of response to a certain way of seeing human nature, right? I was very surprised when I found out that William Golding’s “Lord of the Flies” was based on a real event. That there really was a group of shipwrecked boys who survived for a long time on an island alone. They all went to a boarding school, right? And their teachers were not with them, so they were forced to form a society on this island and cooperate and find some way through. The difference between the book and reality is that in reality, nobody died. The boys divided the chores up between themselves, set up housekeeping, and lived very peacefully on that island together in a state of mutual aid and cooperation.

But that’s not the story that gets told in Lord of the Flies, of course. The story that gets told in Lord of the Flies is one of the strong against the weak, and this sort of perverted miniature version of the society that William Golding perceived us as living in in his day. Golding responds to that criticism in an interesting way and, at the contemporary moment when he wrote the Lord of the Flies, he says, “Well this is not a story about those boys. This is a story about British schoolboys and how they would form a society on an island.” And I take that point, but at the time, I think, there’s so many books that are written about people destroying one another in times of adversity. And one of the things that’s forgotten about World War II, for example, is that probably most of the people involved in World War II tried to protect both themselves and other people around them. And many, many people in World War II actually sacrificed their lives to protect other people, knowingly gave their lives up in order to shield other people from oppression. And that’s a story that we don’t talk about, I think, enough about the ways in which people came together to protect their neighbors, to protect family members, to protect friends, to protect strangers."

...

"Chris Hedges: I know from your wonderful book about the octopus that you probably didn’t make up anything about these crows. But set against this horror, and it is a horror that these four teenagers are attempting to hide from and survive through, is our relationship to the animal, to animals, in this particular case, crows. And one of the things I found interesting is that they kind of live in this underground shelter that had been previously occupied by a veteran of World War I and a hermit who had been very, very kind to the flocks of crows in the forest. And it raises that question of whether there was some kind of reciprocity. But I want you to talk about the use of crows that are a constant theme in the book. And at the end, I won’t spoil it, but I mean, there becomes a decision by one of them, I mean, to risk their life to save the crows that are trying to save her.

Ray Nayler: I think Corvids are fascinating. And crows, in particular, but other Corvids like ravens and rooks. One of the things that’s really interesting about them for me is that within the space that humans create, this very damaged space, urban spaces and suburban spaces and all of the spaces in which we’ve sort of invaded nature to some extent, many animals have been destroyed by that movement into nature by human beings. Crows, on the other hand, are one of the groups of animals whose numbers have increased along with humans and who seem very suited to taking advantage of our damaged liminal spaces.

I think we have a strong association with crows and negativity, right? We see their call as a sign sometimes of death, right? They’re associated with disease and war and all of these other things, but I think precisely because when humankind has gone into battle, historically crows have been there to take advantage of the food that we leave behind for them on the battlefield, right? And so, crows are creative and intelligent creatures themselves, of course. And these crows in this book are sort of an extension just of the tool use and intelligence that crows have. And crows are also an animal that has a direct weaving relationship with human beings. They’ve been with us as a symbol, probably throughout our entire history. We’ve, I think, learned a lot from them. And they learn from us. They watch us do things and imitate us. They exchange gifts with us. They remember our faces. They’ve clearly evolved alongside us for a long time.

I was on the beach with my daughter, and we were tide pooling and we were sort of standing there looking at some things. And I saw the crows come down off of the sea cliffs and start gleaning from the tide pools. And I asked the ranger what the crows were doing there because you don’t usually see crows right at the seashore. They’re usually driven away by gulls. And the ranger said, “Well, there was a student group here. There were children. It was a kindergarten group. And the crows know that when the children come through the tide pools, they’re not very careful about where they put their feet and they kill a lot of small animals and snails and things. And so, the crows watch from the forest above the beach, and they wait for children to come through the tide pools and then they go and they pick up what the children have left behind.” And I thought, that’s such a good summation of what much of the crow-human relationship has been historically. We make a mess. The crows take advantage.

But there’s also in the book, mutual care that emerges between the humans and the crows. And this is something that we see with human-animal relationships. And you see it with crows. People who treat injured birds, especially the more intelligent species like Corvids, will often find that they’ve gained a lifelong friend, right? And that bird will introduce them to other birds from their flock and soon they have a relationship with a whole group of birds. And so that thread of care that proceeds from the man who takes care of some crows and is kind to them, and then the children who come along and need help and the crows give it to them, and then later in the book, what the adults will do for the crows. All of that is for me a way of showing how care can move through species, through generations and build some kind of a system of care, right? Grow and grow, if it’s given that space to grow."

...

"Ray Nayler: You know, again, crows are an interesting species. They can be cruel. They can seem cruel to us. They certainly have these famous moments of having trials of other crows and for whatever reason deciding to kill one of their number and it’s completely unclear to us from the outside. No biologist can tell you why this happens, what has been done, because we don’t understand what their culture is and what the violation might have been. But crows show concern for one another, for the injured, for the weak, and they will protect a wounded crow. They will protect a fledgling fallen from the nest against predation. Crows will band together to drive off predators, even when those predators are not a direct threat to them. They will do it just for the sake of other crows, of other members of their group. And they risk their lives to do this. Driving a hawk off is a dangerous activity and it puts one at risk. And so, to do that as a crow, not for the sake of oneself, but for the sake of the flock, really shows the sort of mentality that exists. And I use that word in that exact sense of mentation and a sort of vision of the world or a picture of the world. In the crows’ picture of the world, it is worth risking one’s life for the other virtually at all times.

Chris Hedges: Well, in the book, they risk their lives for the children.

Ray Nayler: Yes. And I think that the implication is that in some way they’ve been able to extend this care out to the children because they have formed a relationship with one of them, Neriya, who has for many seasons been playing with them and interacting with them and building a kind of friendship with them. And so, on that foundation and on the foundation of the relationship that they had with this man before, they have a reason to extend that care to an interspecies level."

[Direct link to video:
https://www.youtube.com/watch?v=hjZ35_Rin3U

"(0:00) Intro  
(2:25) Why WWII? 
(4:21) Clash of totalitarians 
(6:13) The four characters 
(10:19) The symbology of crows 
(15:58) Karma and resurrection 
(19:46) Kropotkin’s naturalism 
(25:04) The complexity of crows
(27:53) Transgenerational communication 
(30:59) Rootlessness and evil 
(33:03) Human-animal communication 
(38:55) The myth of childhood 
(44:05) The forgotten history of WWII
(51:21) Trauma of veterans 
(52:11) Outro"]]]></description>
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[archived: https://archive.is/zrj6X ]]]></description>
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<item rdf:about="https://theamericanvandal.substack.com/p/afteropenai?triedRedirect=true">
    <title>After OpenAI (Vandal Live at Wake Forest Humanities Institute)</title>
    <dc:date>2026-05-14T04:33:50+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Apple Podcasts | Spotify

As part of the Spring Symposium at the Wake Forest Humanities Institute, Matt Seybold discusses the present and future of AI speculation, including an extended discussion with Wake Forest faculty, many who were part of WFHI’s Interdisciplinary Faculty Seminar on Language, Theory, & Artificial Intelligence.

Cast (in order of appearance): Jennifer Greiman, Matt Seybold, Derek Lee, Michaela Appeltova, Nisrine Rahal, Barry Trachtenberg, Jeff Bills-Solomon, Dean Franco, Amanda Gengler

Featured Guests

Jennifer Greiman is Professor of English at Wake Forest University and Director of The Humanities Institute there.

Matt Seybold is Associate Professor of American Literature & Mark Twain Studies at Elmira College, as well as resident scholar at the Center For Mark Twain Studies and executive producer of The American Vandal Podcast.

Episode Bibliography

Emily Bender & Alex Hanna, The AI Con (HarperCollins, 2025)

Emily Bender, Timnit Gebru, et al. “On The Dangers of Stochastic Parrots: Can Language Models Be Too Big?” FAccT 2021

Tressie McMillan Cottom, “The Tech Fantasy That Powers AI is Running on Fumes” The New York Times (April 29, 2025)

Michel de Certeau, The Practice of Everyday Life (U California Press, 1984)

Virginia Dignum, The AI Paradox: How To Make Sense of a Complex Future (Princeton UP, 2026)

Ronan Farrow & Andrew Marantz, “Moment of Truth” The New Yorker (April 13, 2026)

Karen Hao, Empire of AI: Dreams & Nigthmares in Sam Altman’s Open AI (Penguin Random House, 2026)

Andy Hines, Outside Literary Studies: Black Criticism & The University (U Chicago Press, 2022)

E. D. Hirsch, Cultural Literacy (Houghton Mifflin, 1987)

Tyler Johnston, “The reporters at this new site are AI bots. OpenAI’s Super PAC appears to be funding it.” Model Republic (April 24, 2026)

Matthew Kirschenbaum, “Grok is an Epistemic Weapon” Tech Policy Press (January 13, 2026)

Matthew Kirschenbaum, “Texpocalypse Now: AI and The New Political Economy of Writing” PennAI (April 17, 2026)

Matthew Kirschenbaum & Rita Raley, “AI & The University as a Service” PMLA (May 2024)

Christopher Newfield, Unmaking The Public University (Harvard UP, 2011)

Britt S. Paris, Radical Infrastructure: Imagining The Internet From The Ground Up (U. California, 2026)

Ann Pettifor, The Global Casino: How Wall Street Gambles with People & The Planet (Verso, 2026)

Ann Pettifor, “The Next Crisis is Coming” Politics Joe (April 1, 2026)

Ann Pettifor, “Is the next financial crisis only a matter of time?” De Balie (February 16, 2026)

Daniel Roher & Charlie Tyrell, The AI Doc, or How I Became An Apocaloptimist (2026)

Matt Seybold, “Against Technofeudal Education” The American Vandal (June 10, 2025)

Matt Seybold, “The Technofeudal Text” The American Vandal (August 25, 2025)

Matt Seybold, “Mamdani Win Could Be The First Step Towards Seizing The Means of Knowledge Production” The American Vandal (November 5, 2025)

Matt Seybold & Eric Hayot, “The ‘Crisis In The Humanities’ Is Over. That’s Not a Good Thing.” Chronicle Of Higher Education (December 29, 2025)

Matt Seybold & John Warner, “The Technology That’s Taking Your Freedom” Academic Freedom On The Line (February 3, 2026)

Matt Seybold et al, “The Secret History of Canvas LMS, Corporate Raiders, & The Chatbot Bubble” The American Vandal (March 24, 2026)

Matt Seybold et al, “HBCUs & The Philanthrocapitalist Swindle” The American Vandal (February 4, 2025)

Jacob Silverman, “The Death of an AI Whistleblower” The Nation (May 2026)

Nick Srnicek, Silicon Empires: The Fight For The Future of AI (Polity, 2026)

Ben Tarnoff, “Frankenstein’s Regret” The Nation (May 2026)

Wake Forest Humanities Institute, “Language, Theory, & Artificial Intelligence” (May 2026)

McKenzie Wark, Capital Is Dead: Is This Something Worse? (Verso, 2019)"]]></description>
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    <title>McMansion Hell, Fandoms, Retinol and Modern Opera | Middlebrow Podcast - YouTube</title>
    <dc:date>2026-05-13T06:55:58+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=Yt15iNgvNsw</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Kate Wagner is the architecture critic at The Nation and the creator of the internet's favorite architecture criticism blog, McMansion Hell. We dive into finding beauty in all buildings, criticism as a practice, modern opera, retinol, fandoms and more. Read McMansion Hell here: https://mcmansionhell.com 

00:00 - Intro 
00:23 - Retinol 
2:30 - Anime Face 
2:58 - Defining McMansion 
05:47 - 80s Architecture 
07:05 - Revival of Old Tastes 
20:51 - Agrarian High School 
21:13 - Autodidact Gang 
22:25 - Challenges of Architecture 
26:39 - McMansions Abroad 
31:04 - Politics of a McMansion 
34:45 - Emerging Movements 
38:26 - Edgar Wright’s Running Man 
41:04 - DSA Baby Boom 
41:35 - Modern Opera 
45:18 - The Ring Cycle 
47:07 - Receptiveness in a Critic’s Heart 
49:21 - Fandoms 
50:33 - Faith in the Public 
53:48 - All Buildings Are Interesting 
55:03 - The Goal of Criticism 
01:00:38 - Fascist Architecture"]]></description>
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    <title>Cursive Club, Where Students Learn With a Flourish - The New York Times</title>
    <dc:date>2026-05-13T06:01:50+00:00</dc:date>
    <link>https://www.nytimes.com/2026/05/11/us/cursive-clubs-students.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Students are practicing cursive in clubs after school and in libraries after it was cut from the Common Core curriculum. Some states are reintroducing it into schools."

[archived:
https://archive.is/Bap31 ]]]></description>
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    <title>Your AI Use Is Breaking My Brain</title>
    <dc:date>2026-05-12T04:10:39+00:00</dc:date>
    <link>https://www.404media.co/your-ai-use-is-breaking-my-brain/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["AI writing is impossible to avoid, is making everything sound the same, and is driving us crazy."]]></description>
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<item rdf:about="https://emergencemagazine.org/film/a-mystical-ornithology/">
    <title>A Mystical Ornithology – by Jeremy Seifert and Benjamin James Roberts</title>
    <dc:date>2026-05-09T16:06:52+00:00</dc:date>
    <link>https://emergencemagazine.org/film/a-mystical-ornithology/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Immersed in the songs of blue jays, yellow-throated warblers, and red-shouldered hawks on his forty-six-acre farm in rural South Carolina, acclaimed poet and ornithologist J. Drew Lanham exchanges calls with the birds that stop over at his home during their seasonal migrations. For Drew, these creatures are gods, transcendent beings who summon a response of reverence. Reverberating with sound, music, light, and ethereal cinematic expression, A Mystical Ornithology weaves a kinetic texture for the senses and invites you into a poetic evocation of the paradox of love and grief within the changing nature of the seasons."

[on YouTube:
https://www.youtube.com/watch?v=U6GyfjmxDNU ]]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=_sY2bvKrW_M">
    <title>How Physics is Like Poetry with Chanda Prescod-Weinstein - YouTube</title>
    <dc:date>2026-05-07T04:25:48+00:00</dc:date>
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<item rdf:about="https://thepointmag.substack.com/p/classroom-cope">
    <title>Classroom Cope - by Anastasia Berg - The Point’s Substack</title>
    <dc:date>2026-05-06T05:46:39+00:00</dc:date>
    <link>https://thepointmag.substack.com/p/classroom-cope</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Once we identify the problem—the sheer magnitude of what is being lost—it becomes immediately clear what any solution worthy of the name must accomplish: the hours must be recovered. How to do this is a good question. I have heard tales of complicated incentive schemes involving baroque grade distributions, of in-class writing samples used as internal benchmarks for outside-class writing, of Dead Poets Society reenactments. I don’t know that these won’t work. But I know what I think about when I confront this question: a big room. A pleasant-enough room with tables and chairs, and maybe some cookies at 9 p.m., budget permitting. A room that it is very easy for an instructor to require a student to spend time in—as easy as checking a box. A room with lockers for your bag, that you can walk into with just a book or a question to spend a few hours with, without distractions, without any offers of “help.” Sometimes when I tell colleagues about it they express concern that requiring students to spend time in my room would feel punitive and paternalistic. But most people just say it sounds like heaven."

[via:
https://ablerism.micro.blog/2026/05/02/an-architectural-haven-for-slow.html
https://micro.blog/ayjay/89477118 ]]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=CbXu9J970sE">
    <title>Nobel Prize-winner Orhan Pamuk on why museum are like novels - YouTube</title>
    <dc:date>2026-05-05T20:25:08+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=CbXu9J970sE</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Novelist Orhan Pamuk reflects on the intertwined creation of his book ’The Museum of Innocence’ and the real-life museum it inspired in Istanbul, Turkey, offering a meditation on memory, objects, and storytelling.

Pamuk describes the project as a singular artistic vision conceived long before its completion: “I conceived and thought about the whole project, a novel operating as a museum… telling the same story with objects.” The novel follows a man consumed by love for a distant relative, who begins collecting everyday items connected to her after their relationship ends. Over decades, these objects form the basis of a museum—one that Pamuk later brought into existence in Istanbul, opening its doors in 2011.

Far from being an afterthought, the museum was envisioned alongside the novel as a parallel narrative form. “The relationship between the museum and the novel would be such that the novel would operate as a sort of an annotated catalogue of the museum,” he explains. The physical space now contains 82 vitrines, each corresponding to a chapter in the book, filled with objects that “the characters use, talk about.”

Pamuk emphasises that the museum's power lies not in the intrinsic value of its items but in their arrangement and context. “Anything—a cigarette butt, a ticket or just only a simple tissue we just throw away—if put on a pedestal… suddenly it gets a new aura, a new meaning.” Through careful composition, ordinary objects become vessels of narrative and emotion.

The conversation broadens to Pamuk’s literary career and his evolving relationship with politics. Initially committed to being “an old-fashioned romantic writer,” he found his work increasingly shaped by political expectations as his international reputation grew. “My romantic imagination… was interrupted by crude Turkish politics,” he says, noting that public attention brought legal challenges and personal risk. While he resists being defined as a political writer, he acknowledges that novels like ’Snow’ and ’Nights of Plague’ engage with political themes, particularly nationalism.

Returning to the idea of museums, Pamuk draws a philosophical parallel: “Museums are places where time is transformed to space.” He adds, “In that sense, museums are very much like novels that we get lost in them.” Both forms, he suggests, rely on accumulation, detail, and structure to create immersive worlds that reshape how we experience time and memory.

Orhan Pamuk was interviewed by Malou Wedel Bruun at the Admiral Hotel in Copenhagen in February 2024.

Camera: Jakob Solbakken
Edit: Signe Boe Pedersen
Produced by Christian Lund
Copyright: Louisiana Channel, Louisiana Museum of Modern Art, 2026."]]></description>
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<item rdf:about="https://open.spotify.com/episode/11zlpahmklfgr8YOUrtLnY">
    <title>Sara Hendren: Who Is the Built World Actually Built For? - Art of Inquiry | Podcast on Spotify</title>
    <dc:date>2026-05-05T14:11:09+00:00</dc:date>
    <link>https://open.spotify.com/episode/11zlpahmklfgr8YOUrtLnY</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Sara Hendren didn't start out in engineering. She started as a visual artist, then moved into cultural history, studying objects, artifacts, and what they say about the world that made them. Then life brought her into pediatric spaces filled with a new kind of object: gadgets and tools designed for a child's body, yes, but also doing quiet therapeutic work, covered in butterflies and bugs, useful and expressive all at once. She found herself asking: what is an object broadcasting beyond its user? What does it mean that eyeglasses get sold as fashion while hearing aids are hidden away as clinical? That was the moment everything snapped together, her training in the history of artifacts, the politics of disability, and the material culture of prosthetics all converging at once. In this free-flowing conversation, Sara walks us through the space between mechanical design and design for expression, why the logical and meticulous side of making art and the creative side of meaningful engineering are really the same instinct. As the world asks more and more from its engineers, Sara brings it all back to a question that feels more urgent than ever: can a designed object change not just how we move through the world, but how we see it?"

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

"I had fun speaking on the Art of Inquiry, a podcast created by two Northeastern engineering students interested in the arts and humanities. My strange career path, my mentor Krzysztof Wodiczko introducing me to interrogative design, raising a child with Down syndrome, studio + lab culture, more."]]]></description>
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<item rdf:about="https://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>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Stripped of easy moralising, literature makes us relish the search for truth in an age when many believe truth to be dead"]]></description>
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    <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://trump.fm/">
    <title>trump.fm - @realDonaldTrump Social Media Archive: Trump Tweets &amp; Truth Social Posts</title>
    <dc:date>2026-04-22T03:25:29+00:00</dc:date>
    <link>https://trump.fm/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["About This Archive

Purpose

trump.fm is a research archive of Donald J. Trump's social media posts across X (formerly Twitter) and Truth Social. It serves as a primary source for researchers, journalists, historians, and anyone tracking political communication.
Methodology

Posts are collected from public APIs and official platform sources. Each record includes:

- Original text content with preserved formatting
- Precise timestamp in UTC
- Platform of origin
- Engagement metrics (likes, reposts, replies) at time of collection
- Media attachments where available
- Deletion status for posts removed from the original platform

The archive includes posts that have been deleted from their original platforms, preserving the complete historical record. Deleted posts are clearly marked with their deletion date when known.
Text-to-Speech

Select posts include AI-generated audio. The synthesized speech is machine-generated and does not represent actual recordings. Audio is intended to be as faithful as possible to the speaker, but may not capture the nuances of a genuine recording.
AI Analysis

Posts may include AI-generated analysis providing historical context, fact-checking, rhetorical breakdown, and psychological analysis. Analysis is available per post and as daily digests."]]></description>
<dc:subject>donaldtrump socialmedia ai artificialintelligence writing howwewrite twitter truthsocial analysis</dc:subject>
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<item rdf:about="https://psyche.co/ideas/well-soon-find-out-what-is-truly-special-about-human-writing">
    <title>We’ll soon find out what is truly special about human writing | Psyche Ideas</title>
    <dc:date>2026-04-21T06:25:34+00:00</dc:date>
    <link>https://psyche.co/ideas/well-soon-find-out-what-is-truly-special-about-human-writing</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["AI can take over many writing tasks. But there is something irreplaceable about a text with an author standing behind it"

...

"In the mid-15th century, when Johannes Gutenberg began experimenting with movable type, the scribes who had spent their lives copying manuscripts by hand could not have known they were witnessing the end of their profession. The texts maintained a deceptive continuity, circulating the same liturgies and legal canons that had always been reproduced, possibly camouflaging the massive shift that was occurring in the mechanics of cultural production. Whether the scribes saw beyond the unchanged content to the upheaval in its origin, who can say; but we, looking back, can see what they couldn’t: that the revolution was invisible in the output – it lived entirely in the means.

Nearly six centuries later, we find ourselves at another such juncture. Large language models (LLMs) can produce prose that is, by most functional measures, indistinguishable from competent human writing. The question that might eventually have come to haunt the scribes of the 15th century – what happens to us when machines can do what we do? – has resurfaced with some vengeance. What happens to writing when the production of prose no longer guarantees the presence of a mind behind what is written?

The answer, if there is one, will possibly be found in what writing has always asked of the person who does it: a willingness to stand behind words, to mean them, and to accept the consequences of having claimed to have written them.

Writing has always been understood as a trace of human thought; when we read, we assume that behind the words lies a consciousness that selected them, a mind that deliberated over their arrangement, a person who stands accountable for their claims. This assumption is so deeply embedded in literate culture that we rarely articulate it – it is simply what writing is. Generative AI disrupts this assumption, producing text that has no author in any meaningful sense, no one who meant it, no one who can be held responsible for it, and no one who was changed by the act of composing it. The words exist, but the covenant that once connected writer to reader has been severed.

The professional consequences of this severance are already visible. Journalism, criticism and the broader ecosystem of writing-for-pay have already been contracting for two decades, squeezed by the ruthless logic of attention economics. Generative AI arrives at this moment as an accelerant, further breaking down the transaction that once sustained writing as labour – time exchanged for text exchanged for money.

Writing has weathered previous technological upheavals but, while the history is instructive, it is not reassuring in the way some of us might hope because the threat this time is of a different kind.

The printing press didn’t destroy writing, but democratised its distribution, making books cheap and abundant, creating new publics and new genres. The intimate relationship between scribe and text, the sense that each manuscript was a unique artefact bearing the marks of its maker, gave way to something less personal.

Up until the late 19th century, handwriting was the dominant form of creative literary expression. This changed in the 1870s, when the first commercial typewriters came to market. Where handwriting had long been understood as an extension of the body, a kind of graphological fingerprint, the typed page was uniform, mechanical, depersonalised. Writers like Henry James and Mark Twain, who were among the first to compose on typewriters, reported that the machine changed not just how their prose looked but how it felt to produce it. The clatter of keys imposed a different rhythm and a different relationship to revision. Something was lost; something else was gained.

The word processor, and later the networked computer, accelerated this logic. The ease of editing made prose more fluid, more provisional, and the internet dissolved the gatekeeping structures that had once controlled publication. Anyone could write and publish, resulting in an explosion of text. Blogs, comments, social media posts, emails – by the early 2000s, written language was being produced on a scale unprecedented in human history. Writing became ubiquitous, ordinary and, in many of its manifestations, sadly disposable.

Each of these transitions was accompanied by predictions of catastrophe and claims of liberation, and each changed writing without eliminating it. The lesson that triumphalists like to draw is one of resilience, that writing adapts and survives, and finds new purposes as old ones become obsolete.

But generative AI represents a rupture of a different order, because, where previous technologies changed how writing was produced or distributed, LLMs change what writing is, or, more precisely, what it can be assumed to be. When a reader encounters a text, they can no longer take for granted that a human being composed it – as long as LLMs exist, there will always be doubt as to whether a piece was entirely written by a human.

The implications ramify in unexpected directions. Academic writing, which depends on the assumption that authors have actually done the thinking their papers represent, faces a crisis of verification. Legal documents, contracts and medical records, genres where accountability is essential, become newly uncertain. Even personal correspondence, the most intimate form of writing, is shadowed by doubt. Did my friend write this message, or did they prompt a machine to write it for them?

This contamination of doubt has spread quickly, most notably online, as the internet, once imagined as a vast library of human knowledge, is filling with synthetic text. Search results, product reviews, news aggregators and social media feeds are increasingly populated by machine-generated content designed to capture attention or manipulate behaviour. It’s harder than ever to identify trustworthy content.

But the question of writing’s future cannot be answered by cataloguing losses. If writing is to survive as something more than a nostalgic practice, it must find a new basis for its value. When it can now be almost entirely simulated by machines, what remains?

The answer is probably not in the properties of text but in the nature of the relationship that text enables. Human writing is only partly concerned with the production of words; more essential to its essence is the assumption of responsibility for those words. When a person writes, they are committing themselves, something a language model cannot do. They are saying, in effect: ‘I stand behind this; I am willing to be held accountable for the attempt.’

This dimension of writing, what we might consider its testimonial function, has always been present, but it has been obscured by more practical concerns. We valued writing for its usefulness, like how it conveyed information, made arguments, entertained, and persuaded. These functions can now be performed by machines with considerable competence, but what machines cannot do is bear witness or stake a claim grounded in lived experience and personal judgment. Large language models cannot enter into the implicit contract that says: here is a mind engaging with a problem, here is a person who cares about getting it right.

In an environment saturated with synthetic text, this testimonial function becomes newly precious. Readers may stop asking whether a piece is well written and begin asking who wrote it, under what conditions, and why they should be trusted. Evidence of human deliberation will not take a single form, but may reside in the traces of process that machines tend to smooth away: in the presence of hesitation, idiosyncrasy, revision and judgment made under constraint. Imperfection itself might acquire a different valence. Even forms long thought obsolete, such as handwritten notes or materially specific modes of composition, may regain appeal as visible reminders that a particular person was present at the act of writing. Essentially, the criteria for valuable writing might shift to provenance, from fluency to accountability, and writing that matters will be writing that can still function as evidence of human deliberation – work that cannot be faked because it carries the marks of genuine thought.

The transition will be messy, and many forms of writing will not survive it. But writing that depends on trust and the willingness to be present to a reader – work grounded in first-hand experience or attributed to an author with a hard-earned reputation – well, this may find itself valued in ways it has not been for decades.

The future of writing may look less like the frictionless content economy of the recent past and more like the older, slower forms of correspondence and publication that preceded it. Letters, essays, criticism, investigative journalism, genres where the identity of the writer matters, where readers seek out particular voices and measure what is written against what has been written before. To hold a writer to account, in this sense, is not simply to agree or disagree, but to respond, to challenge, to cite, to remember and, when necessary, to withdraw trust. Such forms cannot be automated without losing what makes them valuable, because they are, by their nature, resistant to scale. We might think of this moment, nearly six decades since the theorist and critic Roland Barthes proclaimed the death of the author, as a moment of revival, as the rebirth of the author.

Whether such writing can sustain itself economically is another question. Writers have always struggled to make a living, and the coming years will intensify that struggle. But the deeper question is not whether writers will be paid – though that is, of course, vitally important – but whether writing will continue to mean something, and whether the act of composing prose will still carry the weight of human intention.

Real, human writing may become rarer and more deliberate – more visibly marked by the presence of the person behind it. It might slow down, retreat from the platforms that have commodified it, and find refuge in spaces where trust can still be built between writer and reader. It may take place in settings and forms that reward patience rather than immediacy, where words are written with an awareness of who will read them and remembered for having been read. It might become more like it was before the age of mass media – a practice defined by the quality of attention it embodies, rather than volume or reach, gathering value through continuity and recognition rather than constant circulation or amplification.

The scribes of Gutenberg’s time could not have imagined the world that movable type would create, and we are no better positioned to foresee what lies ahead. But if writing survives this rupture, it will be because it offers something that no machine can replicate: the irreducible fact of a human being, thinking in public, willing to be known by their words."]]></description>
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<item rdf:about="https://www.nytimes.com/2026/04/19/opinion/schools-edtech-laptops-games-learning.html">
    <title>Opinion | You Can’t Game Your Way to a Real Education - The New York Times</title>
    <dc:date>2026-04-19T20:37:59+00:00</dc:date>
    <link>https://www.nytimes.com/2026/04/19/opinion/schools-edtech-laptops-games-learning.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["By Molly Worthen

Dr. Worthen, a professor of history at the University of North Carolina, Chapel Hill, is the author of “Spellbound: How Charisma Shaped American History From the Puritans to Donald Trump.”"

[archived: https://archive.ph/93DSh ]


"Paige Drygas, who teaches high school English at a private school just north of Dallas, feels no pressure to make learning fun. She distinguishes between “fun” — meaning stress-free amusement — and the burden she feels to “get students engaged as much as possible. I can see it in their eye contact,” she told me. “I’m trying to get their minds going. For example, I don’t think many people would describe Emerson and Thoreau as fun.”

Maybe that’s why some teachers have their students play “Walden,” a video game in which players simulate Thoreau’s solitary sojourn at Walden Pond. The game is free for teachers, but Ms. Drygas sticks to the texts. “The idea of self-reliance is really interesting. Once you engage that big idea, class moves quickly.”

Ms. Drygas is not only a fun-skeptic. She also requires her students to hand write their essays, read books in hard copy and use laptops as little as possible. These countercultural classroom policies all go together, because fun used to be a wonderful thing in school. Then screens came to dominate instruction time and software developers answered the call to make school fun and personalize learning with a growing marketplace of online games.

This has been the greatest blunder in the past decade of K-12 education: the decision to give every child a personal computer and to gamify everything from standardized test preparation to recess. Mistaken ideas about the nature of learning have combined with a hefty dose of Big Tech propaganda to distort our picture of what school is for. Technology must return to its proper place in the classroom — as a supplemental tool, rather than the source and summit of education.

The logic for bringing more technology into K-12 classrooms seemed intuitive, even before the Covid-19 pandemic pushed school onto screens. If adults were using the latest personal devices and software to do their jobs more efficiently, then surely using them in the classroom would make learning more efficient, too, and prepare students for the modern workplace.

Besides, so the thinking goes, kids today are digital natives. Because they’ve grown up around screens, their brains must be fundamentally different from those of older generations. Teachers need to “meet them where they are” by catering to shorter attention spans and swapping books for multimedia lessons. The more that math and language assignments resemble a video game, the more students will learn.

Every step in this argument is wrong. Researchers have begun to correlate falling test scores in wealthy countries around the world with aggressive adoption of devices in schools (88 percent of American public schools now follow what’s known as the 1-to-1 policy, providing one laptop or tablet for every student). In the United States, math and reading scores among 13-year-olds peaked in 2012 and have declined since.

The analogy between the workplace and the classroom ignores the fact that young people learn differently from adults: They need far more direction and exposure to a variety of sensory activities. Perhaps that means sand and blocks in younger grades. For me, history came alive through the homemade costumes of a “medieval times” fair in high school, especially the memorable sensory activity of trying to make my timeline project look “really medieval” by soaking it in tea and browning it in the oven — where it caught fire. (I then spent hours recreating it.)

My quest to simulate ancient vellum may have been a little eccentric, but my basic mental wiring wasn’t. The concept of a digital native is a myth. The advent of iPhones and laptops did not undo eons of brain evolution in the space of a few years — even if excessive screen time is associated with the thinning of the cerebral cortex. (The damage appears to be reversible, thanks to the brain’s plasticity.)

“People are mistaking kids’ preference for deep biological reality,” Jared Cooney Horvath, a neuroscientist who consults with schools on digital policy, told me. “My daughter loves Popsicles. I have a choice: I could meet her where she’s at and start every meal with a Popsicle. But that doesn’t change the fact that, biologically, Popsicles aren’t good for her, and she needs some vegetables.”

In his new book, “The Digital Delusion,” Dr. Horvath surveys the vast body of research demonstrating the damage to learning that comes with overuse of so-called ed tech, the mass of digital devices and software that have saturated schools. Studies indicate that comprehension collapses when students read texts on screens. Their attention spans shrivel as well: A study of college students working on laptops during a lecture class found that they spent an average of 38 minutes of every hour off task. And even in the age of Google, old-fashioned memorization remains important: Knowledge stored in our brains, not in the cloud, is the seedbed for creative thinking.

Perhaps the most insidious aspect of ed tech’s invasion is the widespread adoption of video-game-style apps to teach, assess and entertain students. These apps feed a broader ethos of gamification that encourages students to fixate on points, badges and other digital dopamine hits — and shy away from the experimentation, frustration and struggle that real learning demands.

The problem is not games themselves. Good teachers have always used games to motivate students and connect them with classmates. But over the past 15 years or so, the hubbub of active, analog games has given way to far quieter classrooms where students spend significant blocks of time in headphones, swiping and scrolling through onscreen activities.

The company Kahoot! says that eight million teachers worldwide use its quiz games for “future-ready skill building.” About 17 million students — roughly one-third of American students from pre-K through 12th grade — use iReady, a digital platform that promises “an active experience that motivates students to take ownership of their learning.” If students get to school early, or bad weather keeps them inside at recess, they can kill time with iReady games like “Hungry Fish” (an arithmetic game) and “Cupcake” (a virtual cupcake business that requires math and map reading).

In some cases, the more they play, the more credits they earn to unlock new games. The curriculum giant McGraw-Hill offers a mobile study app called Sharpen, which chops up lessons into bite-size videos and quizzes. Cartoon avatars and bursts of animated confetti encourage users to “keep up your streak and earn new rewards.”

Denise Champney is a speech pathologist in Rhode Island who has worked in public schools for 25 years, mainly with neurodivergent learners. “The persuasive design of computer games is meant to keep kids using, with no interaction with other people, just with a screen,” she told me. “I’ve seen it with iReady math. They’re just clicking; they want to get through it. They are not reading, because they don’t really need to read. They say, ‘I kind of know what they’re asking, so I’ll click on what I think the answer is.’”

The overuse of online games — and screen-based technology in general — may be especially harmful to students with A.D.H.D. and autism. These students master narrow pattern recognition “instead of working on the skills they need, like reading, writing and multisensory engagement,” Ms. Champney said. She has noticed that they also use laptops to escape from challenging social situations: “Kids bring these devices from class to class, and if they struggle with an interaction, they’ll just pull out their computer and play video games.”

Multiplayer games do not necessarily encourage healthy social skills. Inge Esping, the principal of McPherson Middle School in central Kansas, recalled the final day of school two years ago, when an all-grade online rock-paper-scissors tournament devolved into Lord of the Flies. “I don’t think I’ve ever seen so much lying, cheating, meanness or crying,” Ms. Esping told me. “It was the worst last day ever. We had to end the game early.”

Her school made headlines this year by abandoning the 1-to-1 laptop policy, mainly at the behest of teachers, who argued that “gravely limiting time on technology will be a positive step for the students,” Ms. Esping said.

Every kind of learning requires facing uncomfortable situations, navigating ambiguity and coping with failure — whether the subject is group dynamics at recess or the details of cell biology. Too often, online games provide friction-free pseudo-engagement, cultivate a narrow set of skills and encourage the assumption that all questions have a single correct answer.

“The more varied the contexts in which you apply a skill, the broader that skill becomes. But computers are wickedly narrow,” Dr. Horvath, the neuroscientist, said. Students “get good at the game, and their score will go up, but as soon as you take them off the screen, most of those skills will go.”

Emily Cherkin, who works with families and schools as “the Screentime Consultant,” taught middle school English for 12 years before her frustration with technology as a teacher and a parent turned her into an “accidental activist,” she told me. “When you gamify lessons, you’re not enhancing learning, but holding students’ attention so they stay engaged with a product longer. That’s at odds with child development. Children should not be spending hours on a screen.” (Ms. Cherkin also worries about the student data that ed tech companies collect, often without parents’ knowledge. She is the lead plaintiff in a class-action lawsuit against the software company PowerSchool, whose 2024 security breach affected millions of children and teachers, exposing personal information to hackers who demanded extortion payments from schools.)

Ms. Cherkin doesn’t oppose technology outright. “I’m not anti-tech. I just want schools to be tech-intentional,” she said. “Of course, kids should learn how technology works, but that is very different from giving 6-year-olds an iPad to learn how to read.”

In my conversations with the growing community of parents, teachers and researchers who criticize ed tech, no one seemed to share my enthusiasm for going back to vellum and quills. The solution, instead, is thoughtful moderation.

Schools should drop the 1-to-1 policy that has encouraged students to see their laptops and tablets as extensions of themselves. Digital games can be effective tools — as long as they emphasize collaboration, creativity and risk-taking rather than lonely scrolling for the next dopamine hit.

I’m intrigued — warily — by Skyler Carr’s approach. He co-founded Mission.io after a few years working in charter schools. As a STEM specialist, he tried “to reach students who were struggling to be engaged in a traditional classroom environment,” he told me. Mission.io creates simulations that embed Common Core grade-level standards in dramatic scenarios that inject real-life stakes into class material. Mission.io is trying to do gamification the right way.

For example, if a sixth-grade teacher uses the company’s program to test students on molecular biology, “we encourage the teacher to say, ‘We’ll be learning about particles and compounds, and you need to know this stuff because tomorrow we’re going on a mission. If you don’t know it, we won’t succeed.’ We want you to introduce it with an understanding that it’s got purpose,” Mr. Carr said.

On mission day, students learn that a nearby lab has suffered a dangerous chemical leak, leaving a researcher trapped. They split into teams and analyze data on airborne molecules in different parts of the lab to figure out which atom they can change to make the floating molecules nontoxic.

Mission.io’s online interface is full of cool graphics and adaptive, choose-your-own-adventure-style story lines. “We’ve got some amazing artists who were unfulfilled making skins for video games,” Mr. Carr said. But the point is to get students on their feet and moving around the classroom, sharing information and brainstorming solutions face to face.

Laptops become tools for in-person collaboration, rather than private gaming consoles (if — and it’s a big “if” — players resist the temptations of the internet). At the end of a mission, students and teachers evaluate both the outcome and the process.

“You can fail the mission and still get good scores on collaboration and critical thinking,” Mr. Carr said. “That’s enlightening for kids who are used to failing. It can open up their minds about how they should be working.”

Mr. Carr and his colleagues have made one decision that sets Mission.io apart from many ed tech companies: Their funding comes from foundation grants and the schools that purchase their programs. “We had a chance to bring on investors early on, and it was an intense conversation. But we knew venture capital and the expectations,” he said. He had seen investors acquire other games and prioritize profit over education. “We needed to be able to let schools call the shots,” he said.

To call the right shots, however, teachers, administrators and families need a clear vision of what education is for. It’s no accident that American schools fell hard and fast for ed tech while the old consensus about what it means to be “college and career ready” was unraveling.

For decades, culture-war debates over American history and science curriculums have consumed public schools. At the same time, many researchers have called the Common Core national curriculum standards a failure. Even elite private schools now struggle to define their purpose, to figure out what mishmash of personal taste and identity categories should replace the politically incorrect Western canon.

“Even highly educated parents don’t put a lot of thought into the deeper purpose of school,” Ms. Drygas, the English teacher in Texas, said. “They just think about how to get their kids into whatever college they want to get to.”

So it has been comforting to think that everyone can still agree on one thing: The more innovation, the better. “Most schools have no guiding ballast anymore,” Dr. Horvath told me. “Tech filled that void for a while.”

But no technology is philosophically neutral. The apps and games that provide a simulacrum of educational progress also encourage students to absorb a certain worldview, an idea of what they should strive for. They end up with the impression that learning is a matter of box ticking, pattern recognition, completing discrete tasks and “leveling up.”

When they get to college and face open-ended essay questions and other forms of ambiguity — when they begin thinking about what they should do after graduation and try to figure out the point of it all — they panic. When a professor asks them to read an entire novel, the task feels overwhelming.

They got into college by mastering a gamified system. But that’s a false picture of the world. Take it from Emerson. He wrote in “Self-Reliance” that real education requires a person to learn that there is no algorithm for fulfillment: “Though the wide universe is full of good, no kernel of nourishing corn can come to him but through his toil.” Serious intellectual work and moral reasoning cannot be gamified."]]></description>
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    <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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    <title>“The Interdisciplinary Nature of Food Is Now Un-ignorable”: Alicia Kennedy on Food Writing, Food Security, and Food Justice - Public Books</title>
    <dc:date>2026-04-15T06:31:44+00:00</dc:date>
    <link>https://www.publicbooks.org/the-interdisciplinary-nature-of-food-is-now-unignorable-alicia-kennedy-on-food-writing-food-security-and-food-justice/</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>writing howwewrite interdisciplinary food brcohen aliciakennedy justice foodjustice foodsecurity decolonization media geography foodsystems systems systemsthinking policy politics economics puertorico markets veganism vegetarianism us diversity class gender race environment foodwriting reform snap consumption</dc:subject>
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<item rdf:about="https://www.wheresyoured.at/i-will-never-respect-a-website/">
    <title>I Will Never Respect A Website</title>
    <dc:date>2026-04-14T22:14:43+00:00</dc:date>
    <link>https://www.wheresyoured.at/i-will-never-respect-a-website/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Table of Contents

What Makes People So Attached To and Protective Of LLMs?

The Great Enshittification of Generative AI

Anthropic’s Products Are Deteriorating In Real Time, And Its Customers Are Victims of A Con

A Scenario Illustrating How Anthropic Fucks Over Its Customers

AI Labs’ Capacity Issues Are Financial Poison, As Compute “Demand” Is Impossible To Gauge And Must Be Planned Years In Advance

OpenAI And Anthropic’s Are Conning Their Customers, Offering Products That Will Reduce In Functionality In A Matter Of Months

OpenAI And Anthropic Are Unethical Businesses That Abuse Their Customers

The AI Industry Is Surprised That People Are Angry, And It Shouldn’t Be.

Cause and Effect"]]></description>
<dc:subject>openai ai artificialintelligence anthropic enshittification internet web online llms edzitron 2026 conjobs fraud computers computing ethics abuse writing howwewrite linkedin davemccann ibm chatbots stephenfry alexheath claude claudecowork agenticai openclaw finance claudecode oracle coreweave microsoft amazon aes cerebras ronanfarrow andrewmarantz samaltman darioamodei miramurati danielkokotajlo chatgpt technofeudalism billionaires luddism neoluddism luddites neoluddites resistance revolt oligarchy</dc:subject>
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<item rdf:about="https://naoise.substack.com/p/ai-and-being-a-writer">
    <title>AI and 'being a writer' - by Naoise Dolan - Naois content</title>
    <dc:date>2026-04-14T04:52:30+00:00</dc:date>
    <link>https://naoise.substack.com/p/ai-and-being-a-writer</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I have precisely one idea to contribute to the current discursive maelstrom on AI quote-unquote authors: this isn’t a brand new isolated thing. Rather it’s the latest expression of a phenomenon as old as the author-figure: people wanting to be a writer rather than wanting to write.

Here’s the context, if you’re lucky enough to have missed it. (My sincere apologies for terminating your good fortune.) A horror novel, Shy Girl by Mia Ballard, has just been pulled after the author was accused of using AI to write it. Many more people have now heard of the book than had on the merits of its content. It only sold 1,800 copies since its release last autumn, and it took a Reddit user pointing out telltale signs of an unholy robot hand in the matter for anyone to become suspicious. Aside from anything else, this tells us the publisher mustn’t have given the book much of a marketing push. If it were going to be what’s referred to as a ‘big book’, the author would have been eviscerated by a slew of advance readers waving their proof copies before the hardbacks even hit the shelves.

Some people will object to my calling this person an author without scare quotes. To be clear, I mean the cultural signifier of ‘author’, not the narrower and more literal meaning of someone who has created a manuscript and published it. The author-figure has never primarily been about actually writing books, so we shouldn’t be surprised when people seek shortcuts to brandishing the label. (Nor, naturally, should we regard their miserable gruel as art.)

*

The author-figure

Foucault had this to say on the author-figure at a 1970 conference in New York: ‘L’auteur est … la figure idéologique par laquelle on conjure la prolifération du sens’ (The author is … the ideological figure by which we ward off the proliferation of meaning). He historicises the individual author as a modern invention. The idea of one person as the creator of a literary work, and the consequent thought that they particularly should own the copyright, is by no means a universal given. Irish oral literary culture was deeply collectivist for centuries. It’s really when things start to be written down, and when money starts being made off them and when property rights start occasioning protection, that societies start invoking the author-figure.

With this mythology of the author comes a range of associations that have little to do with their actual experience of writing the work. Lord Byron’s swarthy brow and labyrinthine romantic entanglements — not to mention the fact that he was literally a lord — fuelled his image as a glamorous train wreck, leaving little room to imagine him punctiliously crossing out one iamb, finding another, deciding the first was better after all. Brendan Behan’s alcoholism gets lionised in a way that is already awful in itself, but it’s also an instance of something other than writing becoming metonymic of authorness. Behan played this up — ‘I’m a drinker with a writing problem’, he supposedly said — because that’s what you do when you’re Irish and in a terrible situation beyond your control: throw humour at it. Neither case is as simple as the life distracting from the work; rather, in the eyes of people doing the romanticising, the wild and sordid exploits of these men were somehow essential to their being a writer. Dark deeds get excused this way: Norman Mailer was, in this popular conception, being a writer when he stabbed his wife.

With James Baldwin and Toni Morrison, you see being a writer overcloud the work in the disconnect between people’s idea of their prose and the actual sentences they wrote. It’s especially bizarre with Morrison: everyone, including Obama, calls her ‘lyrical’. Like … sometimes? Morrison can do anything she wants stylistically; it varies by character and even within character. ‘Lyrical’ seems more concerned with how Black women should supposedly write than with Morrison’s actual words.

All that to say: we use the author-figure to stand for lots of things, and ‘someone who wrote a lot of sentences and then edited them until the result was publishable’ can often be far down the list.

*

Shortcut-seeking

Which brings me to why people want to be a writer without actually wanting to write.

If what they want is the social positioning attached to the author-figure, then it’s entirely rational that they would try to skip the writing bit.

I’m pretty much the opposite kind of person: I like to write, and I dislike being dealt with as a writer. Sometimes after meeting me, people well-meaningly go and buy my books. I appreciate the intention of the gesture, but I always feel a bit embarrassed by it. To me, the novels are a record of my technical restrictions when I wrote them: I can see on every page where I’d hit the limits of my abilities at the time. I only ever intended them as my early apprentice work, so it’s disconcerting to have them be treated as a permanent announcement of what I can do. Obviously it is not that deep for most people; they’re not reading the novels to assess my capacities as a prose stylist; they just want to take an interest in something I once did — but that’s kind of my point. For me, the books are not a fundamental expression of who I am; they’re stories I made up about fake people in order to get better at writing sentences. That’s not to say they were unimportant to me; getting better at writing sentences is a priority of mine, I’ll have you know. But I feel misunderstood in why the books mattered when it’s seen through the being a writer lens. I don’t think the novels contain my soul, if I have one (bold assumption).

I know a lot of writers with a similar relationship to their work: it’s the best they could do at the time, now they’re doing something else, and whatever they’re currently working on is what interests them most. Some of them teach on creative writing programmes, and complain about the inverse archetype: students who want to be perceived as a writer without being all that fascinated by the actual writing bit.

People wanting the vibe of something rather than engaging with its actual substance is as old as time itself. Sometimes the dynamic this produces has been exploitative — think The Mikado, think 19th-century slumming parties, think the British Museum holding Egyptian human remains hostage while prating about how really quite advanced those pyramid-builders were. (Indeed they were, compared to the country that invented concentration camps and still hoards the Egyptians’ teeth.)

But sometimes it’s neutral or only hurts the vibes-seeker themselves. No one else is harmed when people say they want to learn a musical instrument and never do, or when they keep untouched doorstoppers on their bookshelves for years, or even when they fail to imagine others complexly in situations where there’s no power imbalance. The assumption that being a writer is central to my identity is a largely unfounded projection, but it’s not one that hurts me; people can be wrong about me all they want as long as they do it far away from me.

Where the drive to be a writer stands to hurt the literary ecosystem, I think, is that it doesn’t reliably produce keen readers. To their credit, some creative writing programmes do foster this. I was pleased to hear that they do at Holy Cross, Massachusetts, where I went to give a craft talk and the annual Callahan reading. The lecturers I spoke to there said they integrate as much reading as they can into the creative writing syllabus. That’s how to do it, I think. Teaching someone to read like a writer gives them far more tools to keep improving on their own than immediate feedback on their work does. To this day, I protect daily reading above daily writing in my routine; I don’t think writing improves through sheer repetition, so it’s important to me to keep putting new things into my brain.

Reading is, however, less attractive to people who want to be a writer as opposed to being reciprocally part of a literary community. That’s probably why there’s such demand for MFA places without a corresponding rise in book sales.

I would analogise it to people who think they can somehow learn Irish without reading it, listening to it or attempting to communicate through it. When people ask me how to improve their Irish and I suggest doing these things, I often get essentially ‘Nah, I’ll stick with Duolingo’ back. (‘Whatever works for you’, I say, because you’ve got to say something, and it can’t be construable as elitist or it’ll be your fault if they never learn.)

There’s a strange asymmetry to both situations. People seek an individual plaudit from something that is fundamentally collective, in a way that is not just bad or neoliberal or whatever — I’m not particularly interested in moralising here — but that simply doesn’t get them the result they want. Purely selfishly, assuming skill acquisition is the only goal: no-one becomes a good Irish-speaker without consuming a lot of Irish, and no-one becomes a good novelist without consuming a lot of novels. Doing these things doesn’t necessarily make one a better person, but it does mean one has shown sustained attention to matters outside oneself that a purely atomised ‘I want to learn Irish’/‘I want to be a writer’ doesn’t prompt. You need at minimum to follow the thought to: ‘Therefore I will study the output of people who have already achieved this’. This is something I like about writing and about Irish. They both punish relentless self-obsession — again, leaving morality out of it entirely: the Irish will be bad, the novel will be bad — and that’s not a given in our sad modern fishbowl.

*

What does all this mean for AI ‘novels’?

I don’t feel artistically threatened by people who rely on creepy robot output. What I do worry about is that the ongoing loss of readers will make us collectively unable to distinguish the chaff from the good stuff. AI may well contribute to that: famously it’s easier to get through university without reading now.

I can offer no solution more modest or practical than to stop making everything in life about individual achievement, which probably requires the full dismantling of capitalism. Happy Wednesday."]]></description>
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<item rdf:about="https://howtodothingswithmemes.substack.com/p/the-most-sensible-book-so-far-on">
    <title>the most sensible book so far on AI - by Aidan Walker</title>
    <dc:date>2026-04-11T21:02:06+00:00</dc:date>
    <link>https://howtodothingswithmemes.substack.com/p/the-most-sensible-book-so-far-on</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Language Machines and remainder humanism"

...

"The one thing artificial intelligence definitely proves is the need to study literary theory.

That’s why I’m writing this post reviewing Leif Weatherby’s book Language Machines, which makes the argument that the person to turn to in order to understand Large Language Models is Ferdinand de Saussure, the founder of structuralism who died in 1913. If you’re interested at all in these topics, I’d recommend buying Weatherby’s book here."

...

"Weatherby seems to reference, glancingly, memes as an example of that kind of modern rhetoric. Meme-making is a ritualized action that addresses interface, computation, language, and online publics in one fell swoop. One way rhetoric looks in this era, I think, is the manufacture of prefabricated mental packages which hold thoughts in the weird ooze of post, link, and comment section. Meme formats are one such shape.

Another kind of rhetoric might be thought to exist in theory itself — a set of formulas, of topoi, applied and rearranged into the world of culture. I speak from a niche experience here, but part of the pleasure of reading Language Machines was seeing Weatherby artfully stack, parse, and apply thinkers I’ve been interested in for years — Marx, Kittler, Srnicek, and Derrida especially. Ideas like differance or the commodity theory of value operate both on an explanatory level, but also on a kind of rhetorical one, where they have value as instruments for dislodging other kinds of thoughts, for orienting yourself (even if it’s an orientation by arguing against them) and putting stuff in context.

So I think as we search for a “real humanism” — one that lies in actual people and their tangled experiences of the world, rather than in some ideal, untouchable essence the computer can never replicate — we must be careful and playful in equal measure. Careful, because the stakes are high and the situation demands diligent work that watches closely. Playful, because in a moment when language has become “a service” on tap that constructs itself without the steering of a human hand, all the cliches, omissions, and biases that are coded within language will bloom unchecked like algae in an unmoving pond.

In the era of its autonomous construction, the task of deconstructing language — looking at language and saying “hold up a second,” Uno-reversing the binary, joking, probing, unpeeling — becomes even more important. Which is why I love Language Machines, and why the way forward must include poetry, rhetoric, and memes."]]></description>
<dc:subject>ai artificialintelligence language llms howwewrite leifweatherby aidanwalker 2026 writing literarytheory ferdinanddesaussure rolandbarthes jacquesderrida michelfoucault foucault chatgpt claude humanism noamchomsky wallacestevens rhetoric capitalism computation computing karlmarx poetry memes friedrichkittler nicksrnicek</dc:subject>
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<item rdf:about="https://gilest.org/notes/2026/human-ai/">
    <title>gilest.org: AI and the human voice</title>
    <dc:date>2026-04-11T06:32:31+00:00</dc:date>
    <link>https://gilest.org/notes/2026/human-ai/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["only humans can do subtle poetry"]]></description>
<dc:subject>gilesturnbull ai artificialintelligence writing howwewrite poetry technology 2026 human humans humanism relationships process llms</dc:subject>
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<item rdf:about="https://jamescosullivan.substack.com/p/writing-with-ai">
    <title>Writing with AI is the same as writing by AI</title>
    <dc:date>2026-04-11T06:20:22+00:00</dc:date>
    <link>https://jamescosullivan.substack.com/p/writing-with-ai</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["If you need a large language model to write, you are not a writer"

[via:
https://2ndbreakfast.audreywatters.com/and-i-would-have-gotten-away-with-it-too-if-it-werent-for-those-pesky-kids/ ]

"The training corpora of large language models comprise billions of words of copyrighted text often scraped without the consent or compensation of the authors who produced it. Every output these models produce is derived from that appropriation, and so it follows that when a writer uses a language model in any phase of their compositional process, they are incorporating the products of misappropriated labour into work they will subsequently present as their own. The now-fashionable distinction between ‘writing by AI’, which is understood to be disreputable, and ‘writing with AI’, which is understood to be merely pragmatic, exists to prevent people from following this logic to its conclusion. The distinction asks us to believe that the degree of a writer’s involvement in selecting and revising the model’s output somehow cleanses that output of its origins, as though a curator’s tasteful arrangement of stolen paintings could legitimise the theft.

It is at this juncture that defenders of AI-assisted composition typically invoke the analogy of literary influence, arguing that all writers are shaped by what they have read, that originality is always a matter of recombination, and that the distinction between a human mind metabolising its reading and a statistical model processing its training data is one of degree rather than kind. The argument has a superficial plausibility that makes it rhetorically effective, particularly in contexts where audiences have limited familiarity with the technical architecture of these systems, but it collapses under even modest scrutiny. The process by which a human reader absorbs, over years or decades, the stylistic and intellectual influence of other writers is phenomenologically, cognitively (or so pyschologists tell me), and certainly ethically incommensurable with the process by which a transformer model encodes statistical regularities across a training corpus. The human reader is a conscious agent whose encounter with a text is mediated by memory, embodiment, emotional response, and the entire accumulated weight of their experiential history. The language model is a function that maps input sequences to probability distributions over output tokens. To describe both of these processes as learning from the work of others is, well, just wrong.

What the ‘assistant’ framing accomplishes, and what accounts for its rapid adoption among otherwise thoughtful people, is the preservation of an authorial self-image that the technology ought, by rights, to have rendered untenable. The writer who pastes a draft into a language model’s context window and asks it to ‘improve the flow’ is engaged in a form of collaborative production in which one of the collaborators is a statistical engine built from misappropriated textual labour, but the conventions of contemporary publishing allow this writer to present the finished product as solely their own work, with no disclosure of the model’s contribution and no acknowledgment of the vast body of uncredited writing that made that contribution possible (which, in Europe at least, can be a direct contrevention of AI regulations, but that’s another matter). The ethical failure here is compounding. There is the original appropriation of the training data, which the individual writer did not commit and for which they bear no direct responsibility, but then there is the subsequent concealment of the model’s role in the compositional process, which the writer performs each time they publish AI-assisted work without acknowledgment, and for which they bear complete responsibility.

There is also a simpler and less comfortable point to be made, one that the professional-managerial class of knowledge workers who have most enthusiastically adopted these tools would prefer not to confront: if you find that you cannot produce serviceable prose without the assistance of a large language model, if the act of composing a paragraph from your own cognitive resources strikes you as so onerous that you require a machine to do it for you or to repair what you have done, then you are, to put it frankly, not a writer. And this is fine of course, because the majority of human beings are not writers (at least, not good ones, writers with a capital W), in the same way that the majority of human beings are not concert pianists or structural engineers, and there is no shame in recognising that a particular form of skilled labour falls outside one’s competence. What is shameful, and what deserves to be called by its proper name, is the pretence that the machine’s intervention leaves your authorial status intact, that you can pass off the product of a statistical engine trained on stolen text as your own intellectual labour and expect to be taken seriously as a practitioner of the craft you are, in fact, unable to practise. The word for this is charlatanism. We have, in every other domain of professional life, a perfectly clear understanding that presenting someone else’s work as your own constitutes fraud, and the fact that the ‘someone else’ in this case is a machine assembled from the non-consensual contributions of millions of unacknowledged writers does not soften the offence as much as some like to think. The person who cannot write and who admits as much forfeits nothing of their dignity, while the person who cannot write and who uses a language model to disguise that fact, while claiming the result as the product of their own mind, has forfeited something considerably more important.

The publishing and media industries have absorbed these tools into their workflows in ways that render the question of individual responsibility almost moot. The same institutions that depend upon writers’ labour for their existence have adopted technologies trained on the non-consensual appropriation of that labour, and they have done so without any apparent sense of contradiction. This is perhaps unsurprising, as the history of cultural production under capitalism is, among other things, a history of the progressive externalisation of the costs of creative work, and the large language model represents something like the logical terminus of that process, a machine that converts the unpaid labour of millions of writers into a tool for reducing the need for writers altogether. That individual writers have been persuaded to participate enthusiastically in this project, and to provide sophisticated rationalisations for doing so, is a testament less to the quality of those rationalisations than to the coercive power of an economic environment in which refusing to adopt the prevailing tools carries immediate professional penalties.

I am not romanticising the writing process. It is true that every technology of writing has reshaped the compositional process in ways that were initially experienced as alien and that were subsequently normalised through habitual use. It is also true that certain technologies that now appear wholly benign, such as the spellchecker or the thesaurus, were greeted on their introduction with anxieties that look, in retrospect, disproportionate. These historical parallels are real, and they should introduce a note of epistemic humility into any argument about the present moment. They do not, however, establish what their proponents need them to establish, because the large language model differs from all previous writing technologies in a respect that is categorically significant. A word processor, a spellchecker, and a thesaurus are tools that facilitate the writer’s own selection and arrangement of language, while a language model generates language. The difference between facilitating composition and performing composition is the difference on which the concept of authorship depends, and no amount of historical analogy can dissolve it without simultaneously dissolving the concept of authorship itself, which is, of course, precisely what some of the technology’s more philosophically adventurous defenders are willing to do, though rarely with any awareness of what would be lost.

What would be lost is the possibility of holding anyone accountable for what a text says, means, or does in the world. Authorship is an ethical and legal category as much as it is an aesthetic one. The attribution of a text to a named author carries with it an implicit claim of responsibility, a declaration that a particular human being has exercised judgement and stands behind the result. When the compositional process is distributed across a human writer and a language model trained on appropriated text, the question of who is responsible for the resulting work becomes genuinely difficult to answer in a way that should trouble anyone who takes seriously the social function of written communication. The writer cannot be fully responsible for language they did not fully produce, while the model cannot be responsible for anything, because responsibility is a property of moral agents. The result is a text for which no one is entirely answerable, circulating in a public sphere that still operates, however imperfectly, on the assumption that published writing represents the considered judgement of an identifiable human author.

I am aware that this argument will strike many readers as excessively stringent, as an attempt to hold individual writers to a standard of purity that is incompatible with the practical realities of contemporary knowledge work. And that accusation is not without force, because the economic pressures that drive writers toward these tools are real, and it would be dishonest to pretend that the choice to refuse them carries no cost. But the fact that a practice is economically rational does not render it ethically defensible, and the fact that nearly everyone is doing it does not transform it into something that need not be examined. What is needed, at a minimum, is disclosure. If a text has been shaped, at any stage of its composition, by the output of a language model, that fact should be stated openly, so that readers may assess for themselves what kind of object they are encountering. The resistance to this minimal standard of transparency, which is fierce and widespread among writers who use these tools, tells us everything we need to know about the degree of confidence these writers have in the distinction they claim to be drawing. If the difference between writing with AI and writing by AI were as clear and as significant as its proponents insist, there would be no reason to conceal it. And this is precisely my point: the concealment is the confession."]]></description>
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    <title>Content Machines: Reading and Writing in the Platform Era, by Sarah Brouillette (2026)</title>
    <dc:date>2026-04-05T06:05:51+00:00</dc:date>
    <link>https://www.dukeupress.edu/content-machines</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["While much has been said about the democratization of publishing through the rise of platforms like Amazon’s Kindle Direct Publishing, little attention has been paid to the broader effect these technologies have had on writers, readers, and the publishing industry. In Content Machines, Sarah Brouillette considers how short-form, platform-based, and social media writing on digital mediums like Wattpad and TikTok has reshaped modern publishing, reading, and writing. Brouillette identifies three mutually reinforcing processes that platform capitalism entangles in the publishing industry: the marked feminization of book work; the rise of a bibliotherapeutic vocabulary that grounds reading and writing as self-care work; and the growth of platform-based processes that cheapen content and intensify the pressure to engage in self-promotion and entrepreneurial strategizing. She breaks down the business models that have been key to this transformation and traces the social conditions that make online self-published fiction, especially young adult, romance, and fantasy stories, into spaces for community while, conversely, signaling how these publishing practices depend upon undervalued and feminized labor from marginalized groups. Content Machines is a much-needed survey of the contours of the modern reading and writing landscape."]]></description>
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<item rdf:about="https://www.bloodinthemachine.com/p/its-open-season-for-refusing-ai">
    <title>It's open season for refusing AI - by Brian Merchant</title>
    <dc:date>2026-04-05T05:44:24+00:00</dc:date>
    <link>https://www.bloodinthemachine.com/p/its-open-season-for-refusing-ai</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[There's been a wave of successful efforts to ban, reject and shut down AI. ]]></description>
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