One Sacred Trick for Moral Regeneration

This is a guest post by Harry Pottash.

Post-enlightenment culture has almost completely conquered Western cities, leaving them swimming in a rich and diverse memetic soup. From within this soup a new society is emerging, its members pejoratively called “Social Justice Warriors”. To avoid falling into the trap of pre-existing connotations we can refer to this emerging society as the “Identity-affirming society.” Identity-affirming society shows a striking resemblance to more traditional religions and societies, with specific adaptations, particularly around the concept of cultural appropriation, that make it more resilient to the dissolving forces of post enlightenment culture from which it is emerging. How do unique cultures — the Amish, for instance — protect themselves from being subsumed by the surrounding culture? A clearer view of how the ideas of cultural appropriation are used can be reached by comparing it with the more rigorously mapped views regarding intellectual property, as both cover similar territory.

Societies are finite games, games that introduce goals, rules, constraints on behavior and provide a scoring system. They are among the games we engage in so completely that we forget participation is optional, and the rules arbitrary. Most fully formed societies attach their rules to six instinctively used pillars of ethical behavior, each a thematic set of constraints that participants in the society must follow (or flaunt). Durable societies use these constraints to reinforce boundaries between societal insiders and outsiders.

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Shift Register Code Breaking Out of the Echo Chamber

This is a ghost post by Nolan Gray

“Fuck You I won’t post what you tell me” – Rage Against Deus Ex Machina

Be aware that when accessing the internet, the panopticon of the online world sees you slogging your Smartless™ baggage through the Terminal. Your online personality is like a suitcase without wheels dragging behind you, scraping and scratching through the veil of security. We all sit at the bar watching your avatar self wander by with your assumptions bag over packed for a two day trip that turns into a lifetime. Taunted by the gatekeepers of the ungrounded world their signs designate that you are only allowed to bring the approved personality items in specified sizes. 3oz of snark, No liquid optimism, a single liter of judging disapproval and nothing that looks like humility through the machine. It’s for your own safety and those of others sharing the flight from AAS* to ACD*. These traits are tightly regulated. In the security line we see the humiliating items hidden in your baggage on our monitors. You too, while waiting for coffee or bored in the yoga lounge can see our embarrassing items on your personal screen every time we log on to the social media wing of the Terminal.

echo3 [Read more…]

After Temporality

Time is weird. The alleged dimension of time has been under investigation by the physics police on charges of relativity weirdness and quantum weirdness. The math is hard, but you can see it in the ominous glint in the eyes of physicists who have had a couple of drinks.

But subjective time is even more suspicious. Each observer possesses detailed and privileged access to a single entity’s experience of time (his own); however, this does not guarantee the ability to perceive one’s perceptions of time accurately, so as to report about it to the self or others. Access to the time perception of others is mediated by language and clever experimental designs. Unfortunately, the language of time is a zone of overload and squirrelly equivocation. Vyvyan Evans (2004) counts eight distinct meanings of the English noun “time,” each with different grammatical properties. Time can be a countable noun (“it happened three times”) or a mass noun (“some time ago”); agentic time (“time heals all wounds”) behaves like a proper noun, refusing definite and indefinite articles.

Perhaps we will get some purchase with chronesthesia, since Greek classical compounds are well-known for injecting rigor into the wayward vernacular. Chronesthesia is the sense of time – specifically, the ability to mentally project oneself into the future and the past, as in memory, planning, and fantasy (Tulving, 2002). It is sometimes called mental time travel. But already there is weirdness: why should the “time sense” be concerned with the imaginary, rather than the perception of time as it is actually experienced (duration, sequentiality, causality)? [Read more…]

The Throughput of Learning

Learning in the 21st century is not about acquiring more information, knowledge, or even insights. The goal is to maximize the throughput of invalidated assumptions. But you have to get there one step at a time.

When you first start learning, early in life, there is a bottleneck in the amount of information you have access to. You soak up everything like a sponge, because you are open and there is relatively little to absorb.

But very quickly, in elementary school, your access to information stops being the limiting factor. You take home a few giant textbooks, and suddenly the bottleneck moves to ways of structuring and contextualizing the information.

In high school, you learn a variety of methods to structure information — outlines, diagrams, underlining and highlighting, reports, essays, notebooks and binders. The bottleneck moves to your ability to synthesize this information, to turn it into new ideas.

In college, if you make it that far, the bottleneck moves to insight generation. You start questioning the world as given, and find that the juiciest intellectual rewards are ideas that shift how you view it. You start hunting for the revolutionary, the controversial, steering your learning toward the red pills of paradoxes and contradictions.

rf5.001

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Games, Videogames, and the Dionysian Society

This is a guest post by Chris Reid.

The destinies of cultures can be read in games.

–Roger Callois, Man, Play, and Games

Before it was stolen, patented, and sold to the Parker Brothers, Monopoly was “The Landowner’s Game,” a Georgist propaganda piece meant to illustrate the unfair behavior of the landowning class. The game accomplished this by setting up rules and fictions (game mechanics) that generate a reliable system behavior (game dynamic) which produced the intended experience (aesthetic): That aesthetic, frustration, has disrupted family game nights for decades. The dynamic is familiar to nearly anyone who has played it: those who manage to own more property have the money and power to be better insulated against chance, and those who don’t are likely to lose even more. The game spirals out as losers are burnt down to nothing and winners become even more powerful. Winners might find the game fun. Losers are deliberately irritated by a slow, nearly unavoidable death. In theory, the game mechanics could be adjusted to produce a ‘smoother’ outcome for more players, but it was never the point. It wouldn’t be “Monopoly” otherwise.

Monopoly’s rude feedback loop, illustrated in Hunicke et al., MDA: A Formal Approach to Game Design and Game Research.

Monopoly’s rude feedback loop, illustrated in Hunicke et al., MDA: A Formal Approach to Game Design and Game Research.


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Lies, Caffeinated Lies, and Operating Systems

This is a guest post by Tim Herd.

Computer science is not about computers. It’s about computation, a much wider subject. Creating abstractions, essential representations of things, be they objects, processes, ideas, and manipulating those representations. Manipulating these representations and letting their movements inform and power the outside world. These representations are organized in the computer, but there’s no law saying they have to be. The organizational principles and structures are more fundamental, and can be applied to anything. A cafe, perhaps?

CaffLies

Right now you’re reading this on a computer, and that computer is running an operating system. Windows 10, macOS, one of a billion different linuxes. But what is an operating system?

Modern operating systems do a million things, but their fundamental job is to lie to programs. Each and every program running on your computer thinks it is the only program running on the computer. Programmers like me write programs assuming that no other pesky programs will get in the way. It’s the Operating System’s job to make sure the farce is believable.

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The Antiheroine Unveiled

The antihero is exciting because he is transgressive. Most of us color within the lines, but antiheroes rip pages out of the book. (Villains do that too, but then they set the pages on fire. Antiheroes make paper airplanes.) The antihero’s behavior upsets staid assumptions about virtue — he muddies “good” and “bad” in a way that mimics real life.

Antiheroine essay feature image, a sketch of a girl crying based on Lana Del Rey.

Drawing by the author.

Despite their troublesome ways, antiheroes are performances, safe for audiences to enjoy. We can relish morally complex characters without having to bring mess and conflict into our own lives (or without having to admit the mess and conflict that we don’t know how to handle). Antiheroes allow us to externalize our own grapplings with selfishness, loyalty, and altruistic bravery. They give us a relatable avatar, complete with id as well as superego. Watching the antihero’s antics can even be cathartic.

So, given that women are roughly 50% of the human race, where are the antiheroines? Why are they so outnumbered? Could they be hiding in plain sight? [Read more…]

How to Dress for the Game of Life

This is a guest post by Pamela J. Hobart.

Being basic involves wearing regular stuff for being regular’s sake. And “normcore” is the practice of choosing certain clothes to blend in, instead of to stand out. What makes basicness and normcore very different from other fashion trends is that they must be understood referentially, in comparison to what other people are wearing, and psychologically, in terms of why a wearer chose the look (instead of being a characteristic inherent in the clothes themselves).

Over the past couple of years, the concept of normcore (as initially conceived by trend forecasting group K-Hole) has been mocked and bastardized, all while quietly taking hold anyway. Its motivation — a frustrated need for belonging — is still felt keenly, and fashion cycle exhaustion is only worsening in a wired, 24/7 world. Models who might have hit the runway a few times per year have given way to fashion bloggers who change outfits multiple times per day. A quick scroll through Instagram is all you need to figure out the hard truth: there’s nothing new to wear under the sun.

The promise of normcore

The promise of normcore


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Cannon Balls, Plate Tectonics, and Invisible Elephants

This is a guest post by Hal Morris.

For our pre-technical ancestors, the clockwork at the bottom of the material world was so clothed in messiness that hardly a trace of it appeared on the surface.  But you could say that three exposed bits collectively formed a Rosetta stone to the mathematical language of nature:  a thrown rock, a pendulum, and the solar system, revealed by the night sky.  The last had to be viewed from such a difficult angle that reams of tables, centuries worth of exact observations, and a huge advance in mathematics were required to see it, but it was there to be seen.

Antique Orrery, source: Wikimedia, Creative Commons 20

The concept of machine pervades our culture, and has driven many philosophical debates for centuries.

For example, it is often argued that living organisms, or the human mind, are “ultimately just machines”. I.e. underlying all the messy organic complexity of the world’s surface is a level at which things function with mechanical or mathematical precision.  Sometimes it is then too blithely concluded that this proves we can eventually replicate anything, including the human brain.

But if “everything is a machine”, it can’t contribute anything to any argument  because it doesn’t distinguish anything from anything else.

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Rolling Your Own Culture and (Not) Finding Community

This is a guest post by Timothy Roy.

In economically advanced democracies, whose universities teach some sort of Enlightenment tradition and technocratic specialty, societies often do not share in common (and do not teach) certain important cultural cores.

These cores, which I think of as modules, include personal conflict resolution (how do we disagree? how do we apologize?), personal finances (how do we spend our money? how luxuriously should we live? how much should we save?), personal fitness (how do I maintain my body? what athletic skills should be practiced to promote health and strength?), and emotional or spiritual growth (more on this later).

rollyourown

These cultural modules are important because they address large parts of day-to-day life and overall lifestyle. They are also important because each module or chunk of teachings/practices can be fairly extensive, and hard to derive from scratch. Individuals, and entire societies, may take a long time to rediscover some of these helpful practices.

Fortunately for those of us bred in educational systems which run light on these cultural modules, there are lots of gurus around which are not too hard to discover. By taking a guru here and a guru there, you can form a complete personal culture, a complete lifestyle.

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