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
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
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.
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.
Marc Andreessen as Avatar for Societal Decay
How one venture capitalist represents everything wrong with social media
Hype, financial narratives, and self-fulfilling prophecies in surveillance capitalism
The rise of platforms has transformed our understanding of contemporary capitalism, with the critical literature describing how these firms leverage unprecedented digital powers to extract monopoly rents – perhaps even heralding a new form of Feudalism. This paper draws on the literature on financial narratives to examine the role that such stories play within the form of capitalism that they describe, and what this suggests for the role of “hype” in contemporary capitalism. The same stories that for critical scholars appear as menacing threats of “technofeudalism” or “surveillance capitalism” for investors appear as optimistic stories of promising future returns. By driving financial investments, narratives afford platforms very real social and political powers, enabling them to function as a form of self-fulfilling prophecies. The paper argues for a cultural inflection to the political economy of Big Tech – viewing capitalism as neither mechanistic nor rational, but as an expression of a complex interplay between narrative, technology, and economic power. This suggests the need for a critical hype studies, geared at deconstructing the narratives undergirding the technological waves of capitalist pursuits, and examining the broader role of hype in coordinating and directing flows of capital within contemporary financialized capitalism.
How Liminalism Became the Defining Aesthetic of Our Time
This crowd-curated digital movement is one of the most pertinent and explicit reactions to our particular slice of dystopian late capitalism.
Matrix | The Paper Pilot
The Paper Pilot's digital garden of thoughts on philosophy, politics, and sociology
We speak often of AI as if it were a future event. But it is already here in the fabric of our being. What Karl Ove Knausgaard captures with devastating clarity in his recent essay ‘The Reenchanted… | Kenneth Mikkelsen | 19 comments
We speak often of AI as if it were a future event. But it is already here in the fabric of our being. What Karl Ove Knausgaard captures with devastating clarity in his recent essay ‘The Reenchanted World’ is the departure of the real. “We live in a virtual world, as if the world had been lifted out of itself, into the air, like a giant roof suspended above the ground,” he writes. It is an existential condition. Across philosophy, from Heidegger to Baudrillard, from Don DeLillo to Debord, a singular thread weaves: the world, once our shelter from the self, has become self-referential. Where once we encountered beings in our Zuhandensein—ready-to-hand, intimate, meaningful—we now face a procession of Vorhandensein: inert, objectified, mediated. Simulation replaces encounter. Perception is swallowed by spectacle. And the digital era, in Knausgaard’s terms, “distances culture from the body”. “It is not just the body that disappears—it is the awareness that we are dying,” he writes. What we face is not merely technological change, but what I would call existential dissonance: the erosion of resonance between our inner world, our social world, and the material world. It is the tension that arises when the way one lives, acts, and relates is misaligned with one’s deeper sense of meaning, reality, and value. It manifests itself as a disturbance in being — an unease that is not merely emotional, but rooted in a felt gap between one’s existence as it is and as it could or should be. It is the voice of the self calling from within the noise of the world. This is why Knausgaard’s essay matters for anyone working in, with, or around AI. Because the question isn’t: What can these systems do? It is: What do they undo? “We can explain everything. But we understand nothing,” he writes. Manipulated constructions of truth, in such a time, becomes a currency. As shown in recent events—from Francesca Gino’s research fraud at Harvard to Bezos’ all-female crew venture into space, and Trump’s detention camp —truth is no longer that which corresponds with reality, but that which performs and sells. As Baudrillard warned, the simulation no longer hides the real—it becomes it. And yet, something remains. Knausgaard writes not to despair, but to stay. In the body. In death. In silence. In the concrete. If you seek to understand what is happening—not just in AI, but in the very metaphysics of modern life—I suggest we begin not with data, but with dissonance. With the feeling that something vital is slipping from view, and that “being in the world” now requires resistance. “We are surrounded by mystery. And yet we act as if everything were known,” he writes. AI will never understand this. But we must. Knausgaard’s full essay from Harper’s Magazine can be read via link in comments. | 19 comments on LinkedIn
Technopoly: The Surrender of Culture to Technology
A witty, often terrifying that chronicles our transform…
"Restoration is possible, but not by nostalgia" – Luciano Floridi on
In conversation with Infomedia, the University of Bergen's newest honorary doctor discusses the erosion of the public information space, responsible AI, and what education should look like in an age
"Restoration is possible, but not by nostalgia" – Luciano Floridi on
In conversation with Infomedia, the University of Bergen's newest honorary doctor discusses the erosion of the public information space, responsible AI, and what education should look like in an age