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Ed Webb

Artificial meat? Food for thought by 2050 | Environment | The Guardian - 0 views

  • even with new technologies such as genetic modification and nanotechnology, hundreds of millions of people may still go hungry owing to a combination of climate change, water shortages and increasing food consumption.
  • Many low-tech ways are considered to effectively increase yields, such as reducing the 30-40% food waste that occurs both in rich and poor countries. If developing countries had better storage facilities and supermarkets and consumers in rich countries bought only what they needed, there would be far more food available.
  • wo "wild cards" could transform global meat and milk production. "One is artificial meat, which is made in a giant vat, and the other is nanotechnology, which is expected to become more important as a vehicle for delivering medication to livestock."
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  • One of the gloomiest assessments comes from a team of British and South African economists who say that a vast effort must be made in agricultural research to create a new green revolution, but that seven multinational corporations, led by Monsanto, now dominate the global technology field.
  • a threat to the global commons in agricultural technology on which the green revolution has depended
  • Up to 70% of the energy needed to grow and supply food at present is fossil-fuel based which in turn contributes to climate change
  • The 21 papers published today in a special open access edition of the philosophical transactions of the royalsociety.org are part of a UK government Foresight study on the future of the global food industry. The final report will be published later this year in advance of the UN climate talks in Cancun, Mexico.
Ed Webb

The Coronavirus and Our Future | The New Yorker - 0 views

  • I’ve spent my life writing science-fiction novels that try to convey some of the strangeness of the future. But I was still shocked by how much had changed, and how quickly.
  • the change that struck me seemed more abstract and internal. It was a change in the way we were looking at things, and it is still ongoing. The virus is rewriting our imaginations. What felt impossible has become thinkable. We’re getting a different sense of our place in history. We know we’re entering a new world, a new era. We seem to be learning our way into a new structure of feeling.
  • The Anthropocene, the Great Acceleration, the age of climate change—whatever you want to call it, we’ve been out of synch with the biosphere, wasting our children’s hopes for a normal life, burning our ecological capital as if it were disposable income, wrecking our one and only home in ways that soon will be beyond our descendants’ ability to repair. And yet we’ve been acting as though it were 2000, or 1990—as though the neoliberal arrangements built back then still made sense. We’ve been paralyzed, living in the world without feeling it.
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  • We realize that what we do now, well or badly, will be remembered later on. This sense of enacting history matters. For some of us, it partly compensates for the disruption of our lives.
  • Actually, we’ve already been living in a historic moment. For the past few decades, we’ve been called upon to act, and have been acting in a way that will be scrutinized by our descendants. Now we feel it. The shift has to do with the concentration and intensity of what’s happening. September 11th was a single day, and everyone felt the shock of it, but our daily habits didn’t shift, except at airports; the President even urged us to keep shopping. This crisis is different. It’s a biological threat, and it’s global. Everyone has to change together to deal with it. That’s really history.
  • There are 7.8 billion people alive on this planet—a stupendous social and technological achievement that’s unnatural and unstable. It’s made possible by science, which has already been saving us. Now, though, when disaster strikes, we grasp the complexity of our civilization—we feel the reality, which is that the whole system is a technical improvisation that science keeps from crashing down
  • Today, in theory, everyone knows everything. We know that our accidental alteration of the atmosphere is leading us into a mass-extinction event, and that we need to move fast to dodge it. But we don’t act on what we know. We don’t want to change our habits. This knowing-but-not-acting is part of the old structure of feeling.
  • remember that you must die. Older people are sometimes better at keeping this in mind than younger people. Still, we’re all prone to forgetting death. It never seems quite real until the end, and even then it’s hard to believe. The reality of death is another thing we know about but don’t feel.
  • it is the first of many calamities that will likely unfold throughout this century. Now, when they come, we’ll be familiar with how they feel.
  • water shortages. And food shortages, electricity outages, devastating storms, droughts, floods. These are easy calls. They’re baked into the situation we’ve already created, in part by ignoring warnings that scientists have been issuing since the nineteen-sixties
  • Imagine what a food scare would do. Imagine a heat wave hot enough to kill anyone not in an air-conditioned space, then imagine power failures happening during such a heat wave.
  • science fiction is the realism of our time
  • Science-fiction writers don’t know anything more about the future than anyone else. Human history is too unpredictable; from this moment, we could descend into a mass-extinction event or rise into an age of general prosperity. Still, if you read science fiction, you may be a little less surprised by whatever does happen. Often, science fiction traces the ramifications of a single postulated change; readers co-create, judging the writers’ plausibility and ingenuity, interrogating their theories of history. Doing this repeatedly is a kind of training. It can help you feel more oriented in the history we’re making now. This radical spread of possibilities, good to bad, which creates such a profound disorientation; this tentative awareness of the emerging next stage—these are also new feelings in our time.
  • Do we believe in science? Go outside and you’ll see the proof that we do everywhere you look. We’re learning to trust our science as a society. That’s another part of the new structure of feeling.
  • This mixture of dread and apprehension and normality is the sensation of plague on the loose. It could be part of our new structure of feeling, too.
  • there are charismatic mega-ideas. “Flatten the curve” could be one of them. Immediately, we get it. There’s an infectious, deadly plague that spreads easily, and, although we can’t avoid it entirely, we can try to avoid a big spike in infections, so that hospitals won’t be overwhelmed and fewer people will die. It makes sense, and it’s something all of us can help to do. When we do it—if we do it—it will be a civilizational achievement: a new thing that our scientific, educated, high-tech species is capable of doing. Knowing that we can act in concert when necessary is another thing that will change us.
  • People who study climate change talk about “the tragedy of the horizon.” The tragedy is that we don’t care enough about those future people, our descendants, who will have to fix, or just survive on, the planet we’re now wrecking. We like to think that they’ll be richer and smarter than we are and so able to handle their own problems in their own time. But we’re creating problems that they’ll be unable to solve. You can’t fix extinctions, or ocean acidification, or melted permafrost, no matter how rich or smart you are. The fact that these problems will occur in the future lets us take a magical view of them. We go on exacerbating them, thinking—not that we think this, but the notion seems to underlie our thinking—that we will be dead before it gets too serious. The tragedy of the horizon is often something we encounter, without knowing it, when we buy and sell. The market is wrong; the prices are too low. Our way of life has environmental costs that aren’t included in what we pay, and those costs will be borne by our descendents. We are operating a multigenerational Ponzi scheme.
  • We’ve decided to sacrifice over these months so that, in the future, people won’t suffer as much as they would otherwise. In this case, the time horizon is so short that we are the future people.
  • Amid the tragedy and death, this is one source of pleasure. Even though our economic system ignores reality, we can act when we have to. At the very least, we are all freaking out together. To my mind, this new sense of solidarity is one of the few reassuring things to have happened in this century. If we can find it in this crisis, to save ourselves, then maybe we can find it in the big crisis, to save our children and theirs.
  • Thatcher said that “there is no such thing as society,” and Ronald Reagan said that “government is not the solution to our problem; government is the problem.” These stupid slogans marked the turn away from the postwar period of reconstruction and underpin much of the bullshit of the past forty years
  • We are individuals first, yes, just as bees are, but we exist in a larger social body. Society is not only real; it’s fundamental. We can’t live without it. And now we’re beginning to understand that this “we” includes many other creatures and societies in our biosphere and even in ourselves. Even as an individual, you are a biome, an ecosystem, much like a forest or a swamp or a coral reef. Your skin holds inside it all kinds of unlikely coöperations, and to survive you depend on any number of interspecies operations going on within you all at once. We are societies made of societies; there are nothing but societies. This is shocking news—it demands a whole new world view.
  • It’s as if the reality of citizenship has smacked us in the face.
  • The neoliberal structure of feeling totters. What might a post-capitalist response to this crisis include? Maybe rent and debt relief; unemployment aid for all those laid off; government hiring for contact tracing and the manufacture of necessary health equipment; the world’s militaries used to support health care; the rapid construction of hospitals.
  • If the project of civilization—including science, economics, politics, and all the rest of it—were to bring all eight billion of us into a long-term balance with Earth’s biosphere, we could do it. By contrast, when the project of civilization is to create profit—which, by definition, goes to only a few—much of what we do is actively harmful to the long-term prospects of our species.
  • Economics is a system for optimizing resources, and, if it were trying to calculate ways to optimize a sustainable civilization in balance with the biosphere, it could be a helpful tool. When it’s used to optimize profit, however, it encourages us to live within a system of destructive falsehoods. We need a new political economy by which to make our calculations. Now, acutely, we feel that need.
  • We’ll remember this even if we pretend not to. History is happening now, and it will have happened. So what will we do with that?
  • How we feel is shaped by what we value, and vice versa. Food, water, shelter, clothing, education, health care: maybe now we value these things more, along with the people whose work creates them. To survive the next century, we need to start valuing the planet more, too, since it’s our only home.
Ed Webb

Stephen Downes: A World to Change - 0 views

  • we need, first, to take charge of our own learning, and next, help others take charge of their own learning. We need to move beyond the idea that an education is something that is provided for us, and toward the idea that an education is something that we create for ourselves. It is time, in other words, that we change out attitude toward learning and the educational system in general. That is not to advocate throwing learners off the bus to fend for themselves. It is hard to be self-reliant, to take charge of one's own learning, and people shouldn't have to do it alone. It is instead to articulate a way we as a society approach education and learning, beginning with an attitude, though the development of supports and a system, through to the techniques and technologies that support that.
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    For those interested in blogging further about education, more food for thought
Ed Webb

SXSW: Verbatim in places, Bruce Sterling closing speech. Telling the truth is a revolut... - 0 views

  • Moral authority based on technocracy. The small pieces loosely joined begin to rattle like bones.
  • If we had it to do over the first thing we should have demonitized was food and shelter.  Imagine if the world had open source food, and shelter.
  • Why is there not a single startup whose business model is communist? From each according to their ability to each according to their need, Vanguard of the revolution… how much could it hurt?
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  • it looks like Detroit
  • It looks like New Orleans
Ed Webb

BBC News - The printed future of Christmas dinner - 1 views

  •  
    Is Christmas Eve the new April 1st?
  •  
    I have been wanting to comment on this for a while but I seem to have a lack of the internet at my house. This takes the artistry and science out of cooking. Many people argue that cooking is an art not a science but I see it as both, if you remove food from cooking though you lose it as both an art and a science. What difficulty is there to mixing brown goop with red goop and getting apple pie? To make a good apple pie you have to experiment with a number of different ingredients. This does look like it could be applicable to problems with over population though.
Ed Webb

THE MACHINE STOPS ... E.M. Forster - 3 views

  • like the cell of a bee
    • Ed Webb
       
      Why this image?
  • She knew several thousand people, in certain directions human intercourse had advanced enormously
    • Ed Webb
       
      What is the weight of that "in certain directions"?
  • I can give you fully five minutes
    • Ed Webb
       
      Does this seem as outrageous today as it must have in Forster's time?
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  • wasting my time
  • "I want to speak to you not through the wearisome Machine."
  • The Machine is much, but it is not everything. I see something like you in this plate, but I do not see you. I hear something like you through this telephone, but I do not hear you
  • the Machine did not transmit nuances of expression. It only gave a general idea of people - an idea that was good enough for all practical purposes, Vashti thought. The imponderable bloom, declared by a discredited philosophy to be the actual essence of intercourse, was rightly ignored by the Machine, just as the imponderable bloom of the grape was ignored by the manufacturers of artificial fruit.
  • "It is contrary to the spirit of the age," she asserted. "Do you mean by that, contrary to the Machine?"
  • The surface of the earth is only dust and mud, no advantage. The surface of the earth is only dust and mud, no life remains on it, and you would need a respirator, or the cold of the outer air would kill you. One dies immediately in the outer air
    • Ed Webb
       
      In common with many other dystopian writers, Forster predicts environmental catastrophe.
  • For a moment Vashti felt lonely. Then she generated the light, and the sight of her room, flooded with radiance and studded with electric buttons, revived her. There were buttons and switches everywhere - buttons to call for food for music, for clothing. There was the hot-bath button, by pressure of which a basin of (imitation) marble rose out of the floor, filled to the brim with a warm deodorized liquid. There was the cold-bath button. There was the button that produced literature. and there were of course the buttons by which she communicated with her friends. The room, though it contained nothing, was in touch with all that she cared for in the world.
    • Ed Webb
       
      What of this seems familiar?
  • To most of these questions she replied with irritation - a growing quality in that accelerated age
  • Her lecture, which lasted ten minutes
    • Ed Webb
       
      Forster predicts the TED talk?
  • Vashti was seized with the terrors of direct experience
  • I will not tell you through the Machine
    • Ed Webb
       
      Is this due to concern about surveillance, or due to the personal nature of what he wishes to communicate, which needs nuance?
  • thanks to the advance of science, the earth was exactly alike all over. Rapid intercourse, from which the previous civilization had hoped so much, had ended by defeating itself. What was the good of going to Peking when it was just like Shrewsbury? Why return to Shrewsbury when it would all be like Peking? Men seldom moved their bodies; all unrest was concentrated in the soul.
  • her horror of direct experience returned. It was not quite like the air-ship in the cinematophote. For one thing it smelt - not strongly or unpleasantly, but it did smell, and with her eyes shut she should have known that a new thing was close to her.
  • The man in front dropped his Book - no great matter, but it disquieted them all
    • Ed Webb
       
      Why? Is this society not governed by reason?
  • they seemed intolerable
  • When the air-ships had been built, the desire to look direct at things still lingered in the world. Hence the extraordinary number of skylights and windows, and the proportionate discomfort to those who were civilized and refined
  • illegal, unmechanical, and punishable by Homelessness
  • People never touched one another. The custom had become obsolete, owing to the Machine
  • "Cover the window, please. These mountains give me no ideas."
  • She might well declare that the visit was superfluous. The buttons, the knobs, the reading-desk with the Book, the temperature, the atmosphere, the illumination - all were exactly the same. And if Kuno himself, flesh of her flesh, stood close beside her at last, what profit was there in that? She was too well-bred to shake him by the hand.
  • "You think it irreligious of me to have found out a way of my own. It was just what the Committee thought, when they threatened me with Homelessness." At this she grew angry. "I worship nothing!" she cried. "I am most advanced. I don"t think you irreligious, for there is no such thing as religion left. All the fear and the superstition that existed once have been destroyed by the Machine. I only meant that to find out a way of your own was----Besides, there is no new way out." "So it is always supposed." "Except through the vomitories, for which one must have an Egression-permit, it is impossible to get out. The Book says so." "Well, the Book"s wrong, for I have been out on my feet."
  • Each infant was examined at birth, and all who promised undue strength were destroyed. Humanitarians may protest, but it would have been no true kindness to let an athlete live; he would never have been happy in that state of life to which the Machine had called him
  • Man is the measure. That was my first lesson. Man"s feet are the measure for distance, his hands are the measure for ownership, his body is the measure for all that is lovable and desirable and strong
  • all the food-tubes and medicine-tubes and music- tubes that the Machine has evolved lately
  • Kuno had lately asked to be a father, and his request had been refused by the Committee. His was not a type that the Machine desired to hand on
  • I felt, for the first time, that a protest had been lodged against corruption, and that even as the dead were comforting me, so I was comforting the unborn. I felt that humanity existed, and that it existed without clothes. How can I possibly explain this? It was naked, humanity seemed naked, and all these tubes and buttons and machineries neither came into the world with us, nor will they follow us out, nor do they matter supremely while we are here
  • There was not room for such a person in the world. And with her pity disgust mingled. She was ashamed at having borne such a son, she who had always been so respectable and so full of ideas
  • Cannot you see, cannot all you lecturers see, that it is we that are dying, and that down here the only thing that really lives in the Machine? We created the Machine, to do our will, but we cannot make it do our will now
  • I fought till the very end
  • Beware of first- hand ideas!" exclaimed one of the most advanced of them. "First-hand ideas do not really exist. They are but the physical impressions produced by live and fear, and on this gross foundation who could erect a philosophy? Let your ideas be second-hand, and if possible tenth-hand, for then they will be far removed from that disturbing element - direct observation
  • in theory the Machine was still the creation and the implement of man. but in practice all, save a few retrogrades, worshipped it as divine
  • No one confessed the Machine was out of hand. Year by year it was served with increased efficiency and decreased intelligence
  • Time passed, and they resented the defects no longer. The defects had not been remedied, but the human tissues in that latter day had become so subservient, that they readily adapted themselves to every caprice of the Machine
  • mankind was not yet sufficiently adaptable to do without sleeping
  • Under the seas, beneath the roots of the mountains, ran the wires through which they saw and heard, the enormous eyes and ears that were their heritage, and the hum of many workings clothed their thoughts in one garment of subserviency. Only the old and the sick remained ungrateful, for it was rumoured that Euthanasia, too, was out of order, and that pain had reappeared among men
  • there came a day when, without the slightest warning, without any previous hint of feebleness, the entire communication-system broke down, all over the world, and the world, as they understood it, ended
    • Ed Webb
       
      How would we respond today if the internet and all media it supports suddenly stopped working? People dial 911 when Facebook goes down...
  • She had never known silence, and the coming of it nearly killed her - it did kill many thousands of people outright
  • man who had once made god in his image, and had mirrored his strength on the constellations, beautiful naked man was dying, strangled in the garments that he had woven
  • some fool will start the Machine again, tomorrow
  • scraps of the untainted sky
    • Ed Webb
Ed Webb

Sleep isn't priority on campus, but experts say it should be | Connect2Mason - 0 views

  • Sleep deprivation affects 80 to 90 percent of college students, and getting a good night’s sleep is essential to staying healthy but is often overlooked
  • sleep deprivation has short-term effects such as increased blood pressure and desires for fatty foods, a weakened immune system, a harder time remembering things and a decrease in sense of humor
  • the idea that staying up late or pulling all nighters will help prepare for a test is a misconception because it negatively affects cognitive skills. “Pride in not sleeping much is like pride in not exercising," Gartenberg said. “It doesn’t make sense.”
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  • people should only go to sleep if they are tired, caffeine and exercising before bed disturbs sleep, and alcohol does not help people fall asleep, but rather disrupts sleep and decreases its quality
Ed Webb

Piper at the Gates of Hell: An Interview with Cyberpunk Legend John Shirley | Motherboard - 0 views

    • Ed Webb
       
      City Come A Walking is one of the most punk of the cyberpunk novels and short stories I have ever read, and I have read quite a few...
  • I'll press your buttons here by positing that if "we" (humankind) are too dumb to self-regulate our own childbirth output, too dim to recognize that we are polluting ourselves and neighbors out of sustainable existence, we are, in fact, a ridiculous parasite on this Earth and that the planet on which we live will simply slough us off—as it well should—and will bounce back without evidence of we even being here, come two or three thousand years. Your thoughts (in as much detail as you wish)?I would recommend reading my "the next 50 years" piece here. Basically I think that
 climate change, which in this case genuinely is caused mostly by humanity, 
is just one part of the environmental problem. Overfishing, toxification of 
the seas, pesticide use, weedkillers, prescription drugs in water,
 fracking, continued air pollution, toxicity in food, destruction of animal
 habitat, attrition on bee colonies—all this is converging. And we'll be 
facing the consequences for several hundred years.
  • I believe humanity will
 survive, and it won't be surviving like Road Warrior or the Morlocks from The Time Machine, but I think we'll have some cruelly ugly social consequences. We'll have famines the like of which we've never seen before, along with higher risk of wars—I do predict a third world war in the second half of this century but I don't think it will be a nuclear war—and I think we'll suffer so hugely we'll be forced to have a change in consciousness to adapt. 
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  • We may end up having to "terraform" the Earth itself, to some extent.
Ed Webb

Angry Optimism in a Drowned World: A Conversation with Kim Stanley Robinson | CCCB LAB - 0 views

  • The idea would be that not only do you have a multigenerational project of building a new world, but obviously the human civilization occupying it would also be new. And culturally and politically, it would be an achievement that would have no reason to stick with old forms from the history of Earth. It’s a multigenerational project, somewhat like building these cathedrals in Europe where no generation expects to end the job. By the time the job is near completion, the civilization operating it will be different to the one that began the project.
  • what the Mars scenario gave me – and gives all of humanity – is the idea that the physical substrate of the planet itself is also a part of the project, and it’s something that we are strong enough to influence. Not create, not completely control, not completely engineer because it’s too big and we don´t have that much ability to manipulate the large systems involved, nor the amount of power involved. But we do have enough to mess things up and we do have enough to finesse the system.This, I think, was a precursor to the idea of the Anthropocene. The Anthropocene is precisely the geological moment when humanity becomes a geological force, and it’s a science-fiction exercise to say that 50 million years from now, humanity’s descendants, or some other alien civilization, will be able to look at Earth and say: “This is when humanity began to impact things as much as volcanos or earthquakes.” So it’s a sci-fi story being told in contemporary culture as one way to define what we are doing now. So, that was what my Mars project was doing, and now we are in the Anthropocene as a mental space.
  • if humanity’s impact on the Earth is mostly negative in ecological terms, if you mark humanity’s impact as being so significant that we have produced a new geological age, then we have to think differently in our attitudes towards what we are doing with our biophysical substrate. And one of the things I think the Anthropocene brings up is that the Earth is our body, and we can finesse it, we can impact it, we can make ourselves sick.
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  • The truth is that we are actually already at that moment of climate change and crisis. The political project that my novel discusses really ought to be enacted now, not 120 years from now. In the real world, what we’ve got is a necessity for our economic system to take damage to the ecosystem into account, and pay for that damage.
  • I worry that we’ve already swallowed the idea of the Anthropocene and stopped considering the importance of it; the profound shock that it should cause has already been diffused into just one more idea game that we play.
  • there is no question that, at times in the past, the Earth has been an ice ball with none of its water melted, and also a jungle planet with all of its water melted, and no ice on the planet whatsoever. And this is just from the natural extremes of planetary orbiting, and feedback loops of the atmosphere that we have naturally. But then what humanity is doing – and the reason you need the term “Anthropocene” – is pushing us into zones that the planet maybe has been in the past, but never with this extraordinary speed. Things that would have taken three, four, five million years in the past, or even longer, a 50-million-year process, are being done in fifty years, a million times faster
  • The market doesn’t have a brain, a conscience, a morality or a sense of history. The market only has one rule and it’s a bad rule, a rule that would only work in a world where there was an infinity of raw materials, what the eco-Marxists are calling the “four cheaps”: cheap food, cheap power, cheap labour, cheap raw material
  • this isn’t the way capitalism works, as currently configured; this isn’t profitable. The market doesn’t like it. By the market I mean – what I think everybody means, but doesn’t admit – capital, accumulated capital, and where it wants to put itself next. And where it wants to put itself next is at the highest rate of return, so that if it’s a 7% return to invest in vacation homes on the coast of Spain, and it’s only a 6% rate of return to build a new clean power plant out in the empty highlands of Spain, the available capital of this planet will send that money and investment and human work into vacation homes on the coast of Spain rather than the power plants
  • If Spain were to do a certain amount for its country, but was sacrificing relative to international capital or to other countries, then it would be losing the battle for competitive advantage in the capitalist system
  • Nobody can afford to volunteer to be extra virtuous in a system where the only rule is quarterly profit and shareholder value. Where the market rules, all of us are fighting for the crumbs to get the best investment for the market.
  • the market is like a blind giant driving us off a cliff into destruction
  • we need postcapitalism
  • I look to the next generation, to people who are coming into their own intellectual power and into political and economic power, to be the most productive citizens, at the start of their careers, to change the whole story. But, sometimes it just strikes me as astonishing, how early on we are in our comprehension of this system
  • design is a strange amalgam, like a science-fictional cyborg between art and engineering, planning, building, and doing things in the real world
  • you can´t have permanent growth.
  • The Anthropocene is that moment in which capitalist expansion can no longer expand, and you get a crush of the biophysical system – that’s climate change – and then you get a crush of the political economy because, if you’ve got a system that demands permanent growth, capital accumulation and profit and you can’t do it anymore, you get a crisis that can’t be solved by the next expansion
  • If the Anthropocene is a crisis, an end of the road for capitalism, well, what is post-capitalism? This I find painfully under-discussed and under-theorized. As a Sci-Fi writer, an English major, a storyteller – not a theorist nor a political economist – looking for help, looking for theories and speculations as to what will come next and how it will work, and finding a near emptiness.
  • here is the aporia, as they call it: the non-seeing that is in human culture today. This is another aspect of the Anthropocene
  • Economics is the quantitative and systematic analysis of capitalism itself. Economics doesn’t do speculative or projective economics; perhaps it should, I mean, I would love it if it did, but it doesn’t
  • If the rules of that global economy were good, there could not be bad actors because if the G20,  95% of the economy, were all abiding by good rules, there would be nowhere for greedy actors to escape to, to enact their greed.
  • You can see the shapes of a solution. This is very important for anybody that wants to have hope or everybody that is realizing that there will be humans after us, the generations to come. It’s strange because they are absent; they are going to be here, they are going to be our descendants and they are even going to have our DNA in them. They will be versions of us but because they are not here now, it’s very easy to dismiss their concerns.
  • capitalist economics discounts their concerns, in the technical term of what is called in economics “the discount rate”. So, a high discount rate in your economic calculations of value — like amortized payments or borrowing from the future – says: “The future isn’t important to us, they will take care of themselves” and a low discount rate says: “We are going to account for the future, we think the future matters, the people yet to come matter.” That choice of a discount rate is entirely an ethical and political decision; it’s not a technical or scientific decision except for, perhaps, the technical suggestion that if you want your children to survive you’d better choose a lower discount rate. But that “if” is kind of a moral, an imaginative statement, and less practical in the long-term view.
  • I have been talking about these issues for about fifteen years and, ten years ago, to suggest that the Paris Agreement would be signed, people would say: “but that will never happen!” As a utopian science-fiction writer, it was a beautiful moment.
  • As a Science-Fiction writer, what is in your view the responsibility that the arts, literature and literary fiction can have in helping to articulate possible futures? It seems that imagining other forms of living is key to producing them, to make them actionable.
  • The sciences are maybe the dominant cultural voice in finding out what’s going on in the world and how things work, and the technicalities about how and why things work. But how that feels, the emotional impact in it, which is so crucial to the human mind and human life in general, these are what the arts provide
  • The way that we create energy and the way that we move around on this planet both have to be de-carbonized. That has to be, if not profitable, affordable
  • This is what bothers me in economics; its blind adherence to the capitalist moment even when it is so destructive. Enormous amounts of intellectual energy are going into the pseudo-quantitative legal analysis of an already-existing system that’s destructive. Well, this is not good enough anymore because it’s wrecking the biophysical infrastructure
  • What would that new way of living be? The economists are not going to think of it. The artists are often not specific enough in their technical and physical detail, so they can become fantasy novelists rather than science-fiction novelists; there is too much a possibility in the arts, and I know very well myself, of having a fantasy response, a wish fulfilment. But when you’re doing architecture you think: “Well, I need ten million dollars, I need this land, I need to entrain the lives of five hundred people for ten years of their careers in order to make something that then will be good for the future generations to use.”
  • After the 2008 crash of the world economy, the neoliberal regime began to look a bit more fragile and brutal, less massive and immovable. I see things very differently, the world reacting very differently since the 2008 crash to how it did before it. There was this blind faith that capitalism worked, and also even if it didn’t work it wasn’t changeable, it was too massive to change. Now what I am pointing out comes from the radical economists coming out of political economy, anthropology and leftist politics saying that international finance is simply overleveraged and therefore is extremely fragile and open to being taken down. Because it depends on everybody paying their bills and fulfilling their contracts.
  • Human extinction, this is bullshit. Humans will scratch around and find some refuge. You could imagine horrible disasters and reductions of human population but extinction is not the issue for humans, it’s for everybody else. All of our horizontal brothers and sisters, the other big mammals, are in terrible trouble from our behaviour
  • I actually am offended at this focus on the human; “Oh, we’ll be in trouble,”: big deal. We deserve to be in trouble, we created the trouble. The extinctions of the other big mammals: the tigers, rhinoceroses, all big mammals that aren’t domestic creatures of our own built in factories, are in terrible trouble. So, the human effort ought to be towards avoiding extinctions of other creatures. Never waste a worry for humanity itself, which, no matter what, won’t become extinct. Ten centuries from now, humanity will be doing something and that something is likely to be more sustainable and interesting than what we are doing now. The question for us is. “How do you get there?” But ten centuries from now, there might not be any tigers.
  • There’s an Antonio Gramsci idea you have used to explain your position: “pessimism of the intellect, optimism of the will.” Your optimism is a moral and political position, it’s not just hoping for the best. Why do you think we need to defend optimism
  • Use the optimism as a club, to beat the crap out of people who are saying that we are doomed, who are saying let’s give up now. And this “let’s give up now” can be very elaborated academically. You can say: “Well, I’m just into adaptation rather than mitigation, there’s nothing we can do about climate change, all you can do is adapt to it.” In other words, stick with capitalism, stick with the market, and don’t get freaked out. Just adapt and get your tenure because it is usually academics who say it, and they’re not usually in design or architecture, they aren’t really doing things. They’re usually in philosophy or in theory. They come out of my departments, they’re telling a particular story and I don’t like that story. My story is: the optimism that I’m trying to express is that there won’t be an apocalypse, there will be a disaster. But after the disaster comes the next world on.
  • there’s a sort of apocalyptic end-of-the-world “ism” that says that I don’t have to change my behaviour, I don’t have to try because it’s already doomed
  • Maybe optimism is a kind of moral imperative, you have to stay optimistic because otherwise you’re just a wanker that’s taken off into your own private Idaho of “Oh well, things are bad.” It’s so easy to be cynical; it’s so easy to be pessimistic
Ed Webb

Sad by design | Eurozine - 0 views

  • ‘technological sadness’ – the default mental state of the online billions
  • If only my phone could gently weep. McLuhan’s ‘extensions of man’ has imploded right into the exhausted self.
  • Social reality is a corporate hybrid between handheld media and the psychic structure of the user. It’s a distributed form of social ranking that can no longer be reduced to the interests of state and corporate platforms. As online subjects, we too are implicit, far too deeply involved
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  • Google and Facebook know how to utilize negative emotions, leading to the new system-wide goal: find personalized ways to make you feel bad
  • in Adam Greenfield’s Radical Technologies, where he notices that ‘it seems strange to assert that anything as broad as a class of technologies might have an emotional tenor, but the internet of things does. That tenor is sadness… a melancholy that rolls off it in waves and sheets. The entire pretext on which it depends is a milieu of continuously shattered attention, of overloaded awareness, and of gaps between people just barely annealed with sensors, APIs and scripts.’ It is a life ‘savaged by bullshit jobs, over-cranked schedules and long commutes, of intimacy stifled by exhaustion and the incapacity by exhaustion and the incapacity or unwillingness to be emotionally present.’
  • Omnipresent social media places a claim on our elapsed time, our fractured lives. We’re all sad in our very own way.4 As there are no lulls or quiet moments anymore, the result is fatigue, depletion and loss of energy. We’re becoming obsessed with waiting. How long have you been forgotten by your love ones? Time, meticulously measured on every app, tells us right to our face. Chronos hurts. Should I post something to attract attention and show I’m still here? Nobody likes me anymore. As the random messages keep relentlessly piling in, there’s no way to halt them, to take a moment and think it all through.
  • Unlike the blog entries of the Web 2.0 era, social media have surpassed the summary stage of the diary in a desperate attempt to keep up with real-time regime. Instagram Stories, for example, bring back the nostalgia of an unfolding chain of events – and then disappear at the end of the day, like a revenge act, a satire of ancient sentiments gone by. Storage will make the pain permanent. Better forget about it and move on
  • By browsing through updates, we’re catching up with machine time – at least until we collapse under the weight of participation fatigue. Organic life cycles are short-circuited and accelerated up to a point where the personal life of billions has finally caught up with cybernetics
  • The price of self-control in an age of instant gratification is high. We long to revolt against the restless zombie inside us, but we don’t know how.
  • Sadness arises at the point we’re exhausted by the online world.6 After yet another app session in which we failed to make a date, purchased a ticket and did a quick round of videos, the post-dopamine mood hits us hard. The sheer busyness and self-importance of the world makes you feel joyless. After a dive into the network we’re drained and feel socially awkward. The swiping finger is tired and we have to stop.
  • Much like boredom, sadness is not a medical condition (though never say never because everything can be turned into one). No matter how brief and mild, sadness is the default mental state of the online billions. Its original intensity gets dissipated, it seeps out, becoming a general atmosphere, a chronic background condition. Occasionally – for a brief moment – we feel the loss. A seething rage emerges. After checking for the tenth time what someone said on Instagram, the pain of the social makes us feel miserable, and we put the phone away. Am I suffering from the phantom vibration syndrome? Wouldn’t it be nice if we were offline? Why is life so tragic? He blocked me. At night, you read through the thread again. Do we need to quit again, to go cold turkey again? Others are supposed to move us, to arouse us, and yet we don’t feel anything anymore. The heart is frozen
  • If experience is the ‘habit of creating isolated moments within raw occurrence in order to save and recount them,’11 the desire to anaesthetize experience is a kind of immune response against ‘the stimulations of another modern novelty, the total aesthetic environment’.
  • unlike burn-out, sadness is a continuous state of mind. Sadness pops up the second events start to fade away – and now you’re down the rabbit hole once more. The perpetual now can no longer be captured and leaves us isolated, a scattered set of online subjects. What happens when the soul is caught in the permanent present? Is this what Franco Berardi calls the ‘slow cancellation of the future’? By scrolling, swiping and flipping, we hungry ghosts try to fill the existential emptiness, frantically searching for a determining sign – and failing
  • Millennials, as one recently explained to me, have grown up talking more openly about their state of mind. As work/life distinctions disappear, subjectivity becomes their core content. Confessions and opinions are externalized instantly. Individuation is no longer confined to the diary or small group of friends, but is shared out there, exposed for all to see.
  • Snapstreaks, the ‘best friends’ fire emoji next to a friend’s name indicating that ‘you and that special person in your life have snapped one another within 24 hours for at least two days in a row.’19 Streaks are considered a proof of friendship or commitment to someone. So it’s heartbreaking when you lose a streak you’ve put months of work into. The feature all but destroys the accumulated social capital when users are offline for a few days. The Snap regime forces teenagers, the largest Snapchat user group, to use the app every single day, making an offline break virtually impossible.20 While relationships amongst teens are pretty much always in flux, with friendships being on the edge and always questioned, Snap-induced feelings sync with the rapidly changing teenage body, making puberty even more intense
  • The bare-all nature of social media causes rifts between lovers who would rather not have this information. But in the information age, this does not bode well with the social pressure to participate in social networks.
  • dating apps like Tinder. These are described as time-killing machines – the reality game that overcomes boredom, or alternatively as social e-commerce – shopping my soul around. After many hours of swiping, suddenly there’s a rush of dopamine when someone likes you back. ‘The goal of the game is to have your egos boosted. If you swipe right and you match with a little celebration on the screen, sometimes that’s all that is needed. ‘We want to scoop up all our options immediately and then decide what we actually really want later.’25 On the other hand, ‘crippling social anxiety’ is when you match with somebody you are interested in, but you can’t bring yourself to send a message or respond to theirs ‘because oh god all I could think of was stupid responses or openers and she’ll think I’m an idiot and I am an idiot and…’
  • The metric to measure today’s symptoms would be time – or ‘attention’, as it is called in the industry. While for the archaic melancholic the past never passes, techno-sadness is caught in the perpetual now. Forward focused, we bet on acceleration and never mourn a lost object. The primary identification is there, in our hand. Everything is evident, on the screen, right in your face. Contrasted with the rich historical sources on melancholia, our present condition becomes immediately apparent. Whereas melancholy in the past was defined by separation from others, reduced contacts and reflection on oneself, today’s tristesse plays itself out amidst busy social (media) interactions. In Sherry Turkle’s phrase, we are alone together, as part of the crowd – a form of loneliness that is particularly cruel, frantic and tiring.
  • What we see today are systems that constantly disrupt the timeless aspect of melancholy.31 There’s no time for contemplation, or Weltschmerz. Social reality does not allow us to retreat.32 Even in our deepest state of solitude we’re surrounded by (online) others that babble on and on, demanding our attention
  • distraction does not pull us away, but instead draws us back into the social
  • The purpose of sadness by design is, as Paul B. Preciado calls it, ‘the production of frustrating satisfaction’.39 Should we have an opinion about internet-induced sadness? How can we address this topic without looking down on the online billions, without resorting to fast-food comparisons or patronizingly viewing people as fragile beings that need to be liberated and taken care of.
  • We overcome sadness not through happiness, but rather, as media theorist Andrew Culp has insisted, through a hatred of this world. Sadness occurs in situations where stagnant ‘becoming’ has turned into a blatant lie. We suffer, and there’s no form of absurdism that can offer an escape. Public access to a 21st-century version of dadaism has been blocked. The absence of surrealism hurts. What could our social fantasies look like? Are legal constructs such as creative commons and cooperatives all we can come up with? It seems we’re trapped in smoothness, skimming a surface littered with impressions and notifications. The collective imaginary is on hold. What’s worse, this banality itself is seamless, offering no indicators of its dangers and distortions. As a result, we’ve become subdued. Has the possibility of myth become technologically impossible?
  • We can neither return to mysticism nor to positivism. The naive act of communication is lost – and this is why we cry
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