We need to debate what kind of hypermedia suit our vision of society - how we create the interactive products and on-line services we want to use, the kind of computers we like and the software we find most useful. We need to find ways to think socially and politically about the machines we develop. While learning from the can-do attitude of the Californian individualists, we also must recognise that the potentiality of hypermedia can never solely be realised through market forces. We need an economy which can unleash the creative powers of hi-tech artisans. Only then can we fully grasp the Promethean opportunities of hypermedia as humanity moves into the next stage of modernity. ❧
The California Ideology is a mix of cybernetics, free market economics, and counter-culture libertarianism and is promulgated by magazines such as WIRED and MONDO 2000 and preached in the books of Stewart Brand, Kevin Kelly and others.
Lacking the free time of the hippies, work itself ho become the main route to self-fulfilment for much of the,virtual class’. ❧
They’re right that overwork and identification with work has become all too prevalent over the past several decades.
Annotated on September 17, 2020 at 09:11AM
Community activists will increasingly use hypermedia to replace corporate capitalism and big government with a hi-tech ‘gift economy’ in which information is freely exchanged between participants. ❧
I know the idea “gift economy” was around in the late 2000’s and even more prevalent in the teens, but not sure where it originated. This is one of the earliest sitings I’ve seen.
Annotated on September 17, 2020 at 09:15AM
In this version of the Californian Ideology, each member of the ‘virtual class’ is promised the opportunity to become a successful hi-tech entrepreneur. ❧
In retrospect, it’s really only made a much higher disparity between the top and the bottom.
Annotated on September 17, 2020 at 09:19AM
Almost every major technological advance of the last two hundred years has taken place with the aid of large amounts of public money and under a good deal of government influence. The technologies of the computer and the Net were invented with the aid of massive state subsidies. ❧
examples of government (public) funding for research and it’s effects
Annotated on September 17, 2020 at 09:23AM
Americans have always had state planning, but they prefer to call it the defence budget. ❧
Annotated on September 17, 2020 at 09:24AM
Entrepreneurs often have an inflated sense of their own ‘creative act of will’ in developing new ideas and give little recognition to the contributions made by either the state or their own labour force. ❧
Annotated on September 17, 2020 at 09:25AM
When Japanese companies threatened to take over the American microchip market, the libertarian computer capitalists of California had no ideological qualms about joining a state-sponsored cartel organised by the state to fight off the invaders from the East! ❧
A good example of so-called capitalists playing the do as we say and not as we do game.
Annotated on September 17, 2020 at 09:27AM
In American folklore, the nation was built out of a wilderness by free-booting individuals – the trappers, cowboys, preachers, and settlers of the frontier. Yet this primary myth of the American republic ignores the contradiction at the heart of the American dream: that some individuals can prosper only through the suffering of others. The life of Thomas Jefferson – the man behind the ideal of `Jeffersonian democracy’ – clearly demonstrates the double nature of liberal individualism. The man who wrote the inspiring call for democracy and liberty in the American declaration of independence was at the same time one of the largest slave-owners in the country. ❧
Some profound ideas here about the “American Dream” and the dark underbelly of what it may take to achieve not only for individuals, but to do so at scale.
Annotated on September 17, 2020 at 09:29AM
Working for hi-tech and new media corporations, many members of the ‘virtual class’ would like to believe that new technology will somehow solve America’s social, racial and economic problems without any sacrifices on their part. ❧
In retrospect, this has turned out to be all-too-true.
Annotated on September 17, 2020 at 09:31AM
Slave labour cannot be obtained without somebody being enslaved. At his estate at Monticello, Jefferson invented many ingenious gadgets – including a ‘dumb waiter’ to mediate contact with his slaves. In the late twentieth century, it is not surprising that this liberal slave-owner is the hero of those who proclaim freedom while denying their brown-skinned fellow citizens those democratic rights said to be inalienable. ❧
This is a powerful example
Annotated on September 17, 2020 at 09:33AM
Abandoning democracy and social solidarity, the Californian Ideology dreams of a digital nirvana inhabited solely by liberal psychopaths. ❧
And nearly twenty years later, isn’t that roughly what we’ve got? (aside from the digital nirvana, which didn’t work out so well.)
Annotated on September 17, 2020 at 09:35AM
At the Canada-U.S. border, I encountered a study in contrasts.
It did not have to be this way. But as Trump aptly said of himself and his policy, “It is what it is.” He accepted more disease in hopes of stimulating a stronger economy and winning reelection. He’s waiting now for the return on that bet. As so often in his reckless career, his speculation seems to be that if the bet wins, he pockets the proceeds. And if the bet fails? The losses fall on others. ❧
A very apt description of Trump’s life philosophy. Also a broad perspective at how many Republicans and Libertarians seem to view the world economically: privatizing profits and socializing losses.
Annotated on September 06, 2020 at 10:55AM
The long read: As social media has become more inhospitable, the appeal of private online groups has grown. But they hold their own dangers – to those both inside and out.
I find myself seeing some immediate and excellent historical examples in Dr. Ibram X. Kendi‘s book Stamped from the Beginning. In chapter nine of the book he discusses the variety and flavors of racism espoused by Thomas Jefferson in his book Notes on the State of Virginia (1785), which would become the most consumed American nonfiction book until well into the mid-nineteenth century.
Shortly afterward Samuel Stanhope Smith countered portions of Jefferson’s racist ideas in the 1787 annual oration to the august American Philosophical Society. This annual lecture was already one of the most heralded scholarly lectures in America and was attended by the wealthy and elite leaders and thinkers in the country. The lecture would be published as the influential Essay on the Causes of Variety of Complexion and Figure in the Human Species.
Samuel Stanhope Smith joined those preeminent intellectuals in Boston’s American Academy of Arts and Sciences and Philadelphia’s American Philosophical Society in attacking polygenesists, in reviving climate theory in America. His scholarly defense of scripture was quickly printed in Philadelphia, in London, and in Lord Kames’s back-yard, Edinburgh. By the time he sat down in Princeton’s presidential chair in 1795, he had amassed an international scholarly reputation.
So in just a few pages Kendi lays out some serious evidence of the direct spread of a wide variety of racist ideas by not only by the academic elite, but the leaders of multiple influential universities and scientific and philosophical institutions in America. The reverberating echos of these wrongs are still haunting us today. They still need to be addressed and righted. We need to use our moral alembic and distill these racist ideas out of science in America.
Lest one wonder about the influence of Samuel Stanhope Smith’s essay, I’ll note that Noah Webster cited Smith directly in Webster’s 1828 Dictionary in the definition of philosophy. The citation was from Smith’s second edition of his Essay on the Causes of Variety of Complexion and Figure in the Human Species (1810). The quote as given: “True religion, and true philosophy must ultimately arrive at the same principle.”
We’re obviously still seeking both true religion and true philosophy.
While you’re thinking about #shutdownSTEM on June 10th and long thereafter, I recommend you spend some time sitting with the ideas that have been handed down to us and question them closely, for this is what science and philosophy are all about. If you find you can’t do that hard work–and it is hard, then perhaps read a bit of Dr. Kendi’s excellent and ardent text Stamped from the Beginning.
Yates indicates, I think rightly, that this is:
a notion implicit in Lullism as it ascends and descends on the ladder of being [scala naturae] from specials to generals and from generals to specials. This terminology is specifically used of memory in Lull’s Liber ad memoriam confirmandam in which it is stated that memory is to be divided into specials and generals, the specials descending from the generals.
This seems like it is very closely associated with the Jesuit’s concept of “descending into the particular” (or the specials) within their teaching on thinking. (For those unfamiliar, I recall that Malcolm Gladwell has an interesting podcast episode within Revisionist History on this area of moral reasoning.)
Given that Raymond Lull (c. 1232 – c. 1315) has significant philosophical and religious sway in his lifetime, it is highly likely that the Jesuits (founded 1535) may have picked up the foundation of the concept from him. Yates writes this section in Chapter X, in relation to the ideas of memory with respect to Lullism which assuredly influenced Peter Ramus (1515-1572) and his ideas of memory.
I can’t help but think about why the Jesuits didn’t also include the idea of ascension into their philosophy? Perhaps some additional research into the topic will reveal some more direct associations. I think Yates’ link between Lullism and Ramism are pretty solid. I’d like to see some more direct evidence between Lullism and the Jesuits. I’d love to delve into the use of the art of memory within the Jesuit tradition as well.
The scala naturae or great chain of being has had a profound effect (not necessarily a positive one) on religion and modern culture. Far too many people are completely ignorant of what it is or what it entails, yet it underpins a huge swath of Western thought.
CORE is launching the 1.0 version of Economy, Society, and Public Policy (ESPP), its free, open-access text for non-specilaists in economics.
A new way of understanding climate change and other phenomena.
We are obliged to do something about them, because we can think them. ❧
Annotated on January 15, 2020 at 08:56AM
It’s very difficult to talk about something you cannot see or touch, yet we are obliged to do so, since global warming affects us all. ❧
It’s also difficult to interact with those things when we’re missing the words and vocabulary to talk about them intelligently.
Annotated on January 15, 2020 at 09:00AM
Timothy Morton is Rita Shea Guffey Chair in English at Rice University in Houston. He is the author of Realist Magic: Objects, Ontology, Causality and Hyperobjects: Philosophy and Ecology after the End Of The World. ❧
want to read these
Annotated on January 15, 2020 at 10:10AM
Or global warming. I can’t see or touch it. What I can see and touch are these raindrops, this snow, that sunburn patch on the back of my neck. I can touch the weather. But I can’t touch climate. So someone can declare: “See! It snowed in Boise, Idaho, this week. That means there’s no global warming!” We can’t directly see global warming, because it’s not only really widespread and really really long-lasting (100,000 years); it’s also super high-dimensional. It’s not just 3-D. It’s an incredibly complex entity that you have to map in what they call a high-dimensional- phase space: a space that plots all the states of a system. In so doing, we are only following the strictures of modern science, laid down by David Hume and underwritten by Immanuel Kant. Science can’t directly point to causes and effects: That would be metaphysical, equivalent to religious dogma. It can only see correlations in data. This is because, argues Kant, there is a gap between what a thing is and how it appears (its “phenomena”) that can’t be reduced, no matter how hard we try. We can’t locate this gap anywhere on or inside a thing. It’s a transcendental gap. Hyperobjects force us to confront this truth of modern science and philosophy. ❧
A short, and very cogent argument here.
Annotated on January 15, 2020 at 10:07AM
On objects and slices; on design systems and scale.
Robin brings a helpful name to this problem, by way of the philosopher Timothy Morton: hyperobject. A hyperobject is an entity whose scale is too big, too sprawling for any single person to fully appreciate their scale. Climate change, financial markets, socioeconomic classes, design systems—they’re systems we move through, but their scale dwarfs our own. ❧
Hyperobject is an interesting neologism and concept
Annotated on January 15, 2020 at 08:47AM
Ideas and concepts are different. In fact, they operate in two separate, radically different worlds that few have been taught to distinguish. One carries the “surface layer” and “whole” of the idea. The other, deeper layer carries essence, the structure of essence. and the activity of essence. Concept Modeling is about the art, science and philosophy that is concept. It is the missing discipline and here is the place to learn about that discovery made on February 6, 1989 by Winston Perez.
A rainbow handful of carrots graces the cover of Peter Hertzmann’s new book. But, as I discovered when I spoke to Peter, you can’t judge a book by its cover. Or even, apparently, by its title: 50 Ways to Cook a Carrot. Because although all the methods (not recipes!) feature carrots in one form or another, they’re intended to offer techniques that, Peter insists, you can apply to many other vegetables, fruits, and even meat and fish.
There is, indeed, much to be learned from the book, even for an experienced cook, and I have already successfully applied one of the methods to some leeks. The UK edition of the book, published by Prospect Books, is available now, but it won’t be available in the US for a couple of months. However, Prospect kindly agreed to send a copy to one lucky winner.
Next Monday (28 October) I will pick someone at random from all of those who subscribe to Eat This Newsletter. If you’re already a subscriber, you don’t need to do anything, although I would appreciate if you spread the word and thereby diminish your own chances. If you’re not a subscriber, do sign up now, and feel free to diminish your chances too by persuading friends to sign up.
I have to say that I whole-heartedly agree with Peter Hertzmann’s view of cooking pedagogy. It’s NEVER about the recipe, instead it’s all about the method. If you have the knowledge of the methods of cooking and know some ingredients then you’re set. Now of course when it comes to baking and a few other small sub-areas then having the proper ratios of ingredients becomes useful too. The rest is just taking the science of cooking and bring it up to the sublime level of art.
I’ve got a copy of the book on pre-order for it’s release on January 14, 2020 and based on Jeremy’s interview I suspect it’ll take up residence on the shelf right next to McGee’s On Food and Cooking and Ruhlman’s Ratio.
There are things you can do today to make yourself happier. Your life circumstances and personality aren't nearly as important as you think in deciding how happy you can be. Dr Laurie Santos explains how understanding the latest science will point you in the right direction to making you more satisfied with your life.