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In News from Nowhere, Morris imagined a world in which human happiness and economic activity coincided. He reminds us that there needs to be a point to labour beyond making ends meet – and there is. Unalienated labour creates happiness for all – consumer and creator; whereas modern capitalism, in contrast, has created a treadmill in which this aspect of work has been lost. Capitalism, he explains, locks the capitalist into a horrible life, which leads nowhere but the grave.

No matter where they are based, people today can use the internet to cooperate and globally share the products of their cooperation as a commons. Commons-based peer production (usually abbreviated as CBPP) is fundamentally different from the dominant modes of production under industrial capitalism. In the latter, owners of means of production hire workers, direct the work process, and sell products for profit-maximisation. Think how typical multinational corporations are working. Such production is organised by allocating resources through the market (pricing) and through hierarchical command. In contrast, CBPP is in principle open to anyone with the relevant skills to contribute to a common project: the knowledge of every participant is pooled.

These participants might be paid, but not necessarily. Since commons-based projects are open systems, anyone with the right knowledge and skills can contribute, either paid by companies, clients or not at all.

Amazon is announcing general availability in the U.S. for in-skill purchasing, which allows the creator of a skill to sell content to an Alexa user–both one-off purchases and monthly or yearly subscriptions, with the entire transaction handled inside the skill via voice on a device such as an Echo or a third-party Alexa-compatible gadget. (As with mobile app stores, developers get 70% of the price paid by users, and Amazon collects 30% as its reward for facilitating the transaction.) In addition, the company is opening up the ability for sellers of real-world goods and services to receive payment via Alexa using the Amazon Pay service; early adopters include 1-800-Flowers, TGI Friday’s, and Atom Tickets.

With Alexa’s new monetization features just reaching broad availability, it’s too early to gauge their long-term impact on the platform. But for the moment, at least, they give developers an incentive to devote even more resources to Amazon’s voice service rather than divert attention to its most formidable rival, Google Assistant. Google just launched a fund to invest in Google Assistant-centric startups–reminiscent of the Alexa Fund that Amazon established back in 2015–but it hasn’t yet given Assistant commerce features like the ones Alexa is adding.

“We’re at this inflection point with Alexa,” Rabuchin says. “We’ve laid the foundation for the voice economy, and now, by opening up all these monetization capabilities, we think it’s going to really take off in the next year.” The idea that an epoch-shifting phenomenon like Alexa hasn’t yet taken off is a bit of a mind-bender–but whatever happens next, it’s clearly entering a new phase.

or entertaining.

To hear Zuckerberg explain it, the increase in news articles and marketing has created an imbalance that “is crowding out the personal moments that lead us to connect more with each other.” Based on Facebook’s internal research and outside studies, he said that people are generally happier and have a better “well-being” when they use social media to connect “with people we care about.” What “may not be as good,” however, is merely “reading articles or watching videos,” even if they’re informative or entertaining.

Believing, like willing, seems fundamental to autonomy, the ultimate ground of one’s freedom. But, as Clifford also remarked: ‘No one man’s belief is in any case a private matter which concerns himself alone.’ Beliefs shape attitudes and motives, guide choices and actions. Believing and knowing are formed within an epistemic community, which also bears their effects. There is an ethic of believing, of acquiring, sustaining, and relinquishing beliefs – and that ethic both generates and limits our right to believe. If some beliefs are false, or morally repugnant, or irresponsible, some beliefs are also dangerous. And to those, we have no right.

At least a dozen local, regional, and global analyses published in the last five years provide credible evidence that refugees and migrants offer long-term economic benefits for their new communities. J. Edward Taylor, a professor of agricultural and resource economics at the University of California, Davis, and director of the Rural Economies of the Americas and Pacific Rim Program, led two such studies, from Rwanda and Uganda, finding that every dollar spent by governments and organizations on refugee aid is multiplied as added income.

This “spillover,” as economists call it, accrues when refugees buy goods and services from local vendors and producers. In Rwanda, each additional refugee resulted in an added $205 to $253 to the economy each year. In Uganda, each refugee dollar spent generated an additional $1 to $1.50 in local income. Spillover benefits are higher when refugees receive cash transfers instead of food aid. In fact, the World Food Program promotes a program doing just this in part because it also allows refugees to make their own market choices.

But the overall finding offered a powerful message, Parsons said: “It implies that we have nothing to fear from accepting refugees, as long as appropriate mechanisms and support programs are in place to help people resettle and integrate.”

The crucial problem isn’t creating new jobs. The crucial problem is creating new jobs that humans perform better than algorithms. Consequently, by 2050 a new class of people might emerge – the useless class. People who are not just unemployed, but unemployable.

The same technology that renders humans useless might also make it feasible to feed and support the unemployable masses through some scheme of universal basic income. The real problem will then be to keep the masses occupied and content. People must engage in purposeful activities, or they go crazy. So what will the useless class do all day?

In any case, the end of work will not necessarily mean the end of meaning, because meaning is generated by imagining rather than by working. Work is essential for meaning only according to some ideologies and lifestyles. Eighteenth-century English country squires, present-day ultra-orthodox Jews, and children in all cultures and eras have found a lot of interest and meaning in life even without working. People in 2050 will probably be able to play deeper games and to construct more complex virtual worlds than in any previous time in history.

If organised forms of political resistance could be efficiently thwarted by such a system, often by subtle assimilation rather than outright suppression, the last barricade against it was the individual’s own refusal to think and respond in the prescribed ways. The hardest task facing any emancipatory politics today is to encourage people to think for themselves, in a way that transcends simple sloganising and the dictates of instrumental reason. True critical thinking requires not just a refusal to identify with the present structures of society and commercial culture, but a deep awareness of the historical tendencies that have brought about the current impasse, and of which all present experience is composed. That impulse, compared to the project of constructively helping the system out of its own periodic crises, retains the spark of a dissidence that might just, one day, throw it into the very crisis that would prompt a general, and genuine, liberation.

Human minds simply cannot reconstruct highly complex natural phenomena efficiently enough in the age of big data. A modern Baconian method that incorporates reductionist ideas through data-mining, but then analyses this information through inductive computational models, could transform our understanding of the natural world. Such an approach would enable us to generate novel hypotheses that have higher chances of turning out to be true, to test those hypotheses, and to fill gaps in our knowledge. It would also provide a much-needed reminder of what science is supposed to be: truth-seeking, anti-authoritarian, and limitlessly free.