The first complete English translation of a remarkable 1956 essay about television from Vol. I of The Obsolescence of Man by Günther Anders, who—using phenomenological analyses, excerpts from his diaries and reflections on daily life—depicts a capitalist world that manufactures a warped “mass-man” by imposing nonparticipation, consumption of images, artificial “needs” (“drug addiction is the model for today’s needs”), separation, “conditioning”, an eternal present, commodified leisure and the dissolution of the individual in vapid mass produced roles, in a text that in many ways anticipates the theory of the “spectacle” of Guy Debord and the situationists.
Geoff Shullenberger on Twitter / X
Günther Anders's "The Obsolescence of the Human," which was finally translated into English last year, is one of the books I most often recommend these days. Robert Bellafiore has written a lucid introduction to Anders's ever more relevant thought: https://t.co/MWiwSMeq6u— Geoff Shullenberger (@g_shullenberger) September 10, 2026
Why do we collect things?
Desire, nostalgia, loss, and completeness in the personal collections of Joseph Cornell, Peter Blake, and Vladimir Nabokov
2026 Competitive and Complementary Tools — DAVID C. KRAKAUER
Everything in public life has already ceased to be narrative and no longer follows a thread, but instead spreads out as an infinitely interwoven surface. —Robert Musil, The Man Without Qualities, Chap. 122, “Going Home”
Silence is a Commons by Ivan Illich
Ivan Illich is doing to computers what he did to education (De-Schooling Society, 1971), to energy (Energy and Equity, 1974), to medicine (Medical Nemesis, 1975), and to sex roles (Vernacular Gender, 1983). Each time it has been radical analysis that changes our perception of what is really going on. Each time, and with growing clarity, it is an economic/historical analysis having to do with the idea of scarcity as a means of exploitation. This article is from Illich's remarks at the "Asahi Symposium Science and Man - The computer-managed Society," Tokyo, Japan, March 21, 1982. The ideas here are part of a book Illich is working on, The History of Scarcity. - Stewart Brand The CoEvolution Quarterly, Winter 1983
Society Is Made Of Narrative. Realizing This Is Awakening From The Matrix.
In the movie The Matrix, humans are imprisoned in a virtual world by a powerful artificial intelligence system in a dystopian future. What…
A revolution in our sense of self | Nick Chater
Psychologists have tried to plumb the depths of human motivation to make sense of our behaviour. But our inner mental world is a fiction, sustained by constant improvisation
Individualism | The Paper Pilot
The Paper Pilot's digital garden of thoughts on philosophy, politics, and sociology
Post-Modernism | The Paper Pilot
The Paper Pilot's digital garden of thoughts on philosophy, politics, and sociology
A Lesson in Creativity and Capitalism from Two Zany YouTubers
Some of the optimism of the early Internet seems to live on in the whimsical videos of James Hobson and Colin Furze.
.jpg)
Ephemeral Identities
The Paper Pilot's digital garden of thoughts on philosophy, politics, and sociology. Reading time: ~6 minute read | Published: Sep 16, 2026 | Updated: Oct 7, 2026
La cité-jardin Ungemach. Un laboratoire social : un podcast à écouter en ligne
La cité Ungemach peut passer inaperçue avec ses pavillons coquets. Pourtant, elle fut le théâtre d'une expérimentation sociale grandeur nature qui se déroula au pied du Parlement de Strasbourg de 1924 à 1980 : une cité idéale composée de familles modèles.
The Not-at-All-Funny Life of Mark Twain
Ron Chernow’s biography dwells more on the wreck of a man than on his sublimely comic work.
Sources of the Self — Harvard University Press
“Taylor has taken on the most delicate and exacting of philosophical questions, the question of who we are and how we should live…and he has made this an adventure of self-discovery for his reader.” —Martha Nussbaum, New RepublicIn this extensive inquiry into the sources of modern selfhood, Charles Taylor demonstrates just how rich and precious those resources are. The modern turn to subjectivity, with its attendant rejection of an objective order of reason, has led—it seems to many—to mere subjectivism at the mildest and to sheer nihilism at the worst. Many critics believe that the modern order has no moral backbone and has proved corrosive to all that might foster human good. Taylor rejects this view. He argues that, properly understood, our modern notion of the self provides a framework that more than compensates for the abandonment of substantive notions of rationality.The major insight of Sources of the Self is that modern subjectivity, in all its epistemological, aesthetic, and political ramifications, has its roots in ideas of human good. After first arguing that contemporary philosophers have ignored how self and good connect, the author defines the modern identity by describing its genesis. His effort to uncover and map our moral sources leads to novel interpretations of most of the figures and movements in the modern tradition. Taylor shows that the modern turn inward is not disastrous but is in fact the result of our long efforts to define and reach the good. At the heart of this definition he finds what he calls the affirmation of ordinary life, a value which has decisively if not completely replaced an older conception of reason as connected to a hierarchy based on birth and wealth. In telling the story of a revolution whose proponents have been Augustine, Montaigne, Luther, and a host of others, Taylor’s goal is in part to make sure we do not lose sight of their goal and endanger all that has been achieved. Sources of the Self provides a decisive defense of the modern order and a sharp rebuff to its critics.
The Joy of Becoming Worthless…except to each other — Douglas Rushkoff
My last piece, The Intentional Collapse, seems to have agitated a few people. I know it came off a bit dark. I talked about how the Uber wealthy believe the world as we know it is ending and that there won’t be enough essential resources to go around, so they need to take control of as much money and stuff and land as possible in order to position themselves for the end of days.
Evald Ilyenkov and the enactive approach
There is a growing interest in Evald Ilyenkov’s work and its significance for contemporary debates. This interest spans several disciplines. One key thread in Ilyenkov’s ideas concerns a perspective on the relation between biology and psychology. In rejecting crude reductionism and individualism, Ilyenkov put forward a view of mind and personhood as emerging from activity and social practice. In his rejection of brain-bound notions of the mind, Ilyenkov’s ideas bear interesting resonances with current work in 4E cognition. One particularly interesting resonance that has occasionally been noticed are the connections with the enactive approach to life and mind. However, beyond some hints at interesting convergences, there is to date no detailed comparison between the two views. The present article attempts to address this gap, examining both complementarities and possible tensions between the two approaches. Rejecting cognitive views detached from environmental and social processes, the enactive approach, as exemplified by De Jaegher and Di Paolo’s concept of participatory sense-making, emphasises the dynamic constitution of cognition through embodied and situated activities. The article draws parallels between Ilyenkov’s emphasis on historically and culturally situated activity, notably labour, and the enactive understanding of human bodies as dynamically constituted in human activity. The article explores the Ilyenkovian and enactive perspectives on the dialectics of ideality, challenging traditional dualistic views and proposing that the ideal emerges as metastable patterns in the ongoing interactions between world, practices, norms, and bodies. The article concludes by suggesting future research directions for the enactive approach, particularly in areas emphasised by Ilyenkov, such as labour and the mediation of material/cultural artefacts.
Marc Andreessen as Avatar for Societal Decay
How one venture capitalist represents everything wrong with social media
