Wyrd

With an understanding of wyrd comes a great responsibility. If we know that every action we take (or fail to take, for that matter) will have implications for our own future choices and for the future choices of others, we have an ethical obligation to think carefully about the possible consequences of everything we do. But even if we manage to make all the right choices, we are bound to find ourselves facing difficult circumstances or tough decisions at various times in our lives as a result of the past choices of those connected to us through the web. Since we can’t control everyone else’s actions, nor can we change the past, sometimes we just have to live with what’s been woven for us. In such a case we still have choices. We can ignore our problems in the hope that they will go away, we can burden other people with them, or we can boldly face up to them and do our best to overcome them.

via What is Wyrd?

The government policies that exist today started with a set of beliefs of one kind or another, which over time transformed themselves into many stories, which in turn married each other and created new bastardised versions. Now we have the story that someone can own a piece of the Earth, and then charge everyone else for having to be somewhere on it; there’s the peculiar story of money; the anthropocentric story that some Big Man in the Sky made everything for Mankind which The Latter then has dominion over and can do with as He likes; Cartesian stories, Newtonian stories, Darwinian stories; stories by Smith and Marx and Friedman. There’s the story of fractional reserve banking where our masters – the banks – magically produce money out of thin air and then lend it to us in a way that means that we have to give them not just the capital they invented, but some interest also, using money that was produced by our sweat. Let us also not forget the story that it is now only the birds, badgers and other wild animals that are allowed to make their own little nest out of local materials to live in – the same story that insists that humans must, at all times, be charged, surveilled and regulated in all that they do. This is also part of the story that Freedom is for Nature, and that we are outside it.

via 4. Challenges and transitional strategies | The Moneyless Manifesto

DEEP 

Civilization to date has been built on free and cheap labor.

We can debate on its symptoms of racism, classism, inequality, war, prisons, poverty, politics, access to energy, water, food, healthcare, education and more, though the fact still remains that a few people benefit disproportionately from the work the rest of us do, and the risks the rest of us take while they don’t have to. So much so, that unfortunately, the idea that some lives are worth more than others, is integrated into our identities, whether we realize it or not.

To be fair, this masters and slaves premise has now rebranded slaves into servants, employees into entrepreneurs and sharecroppers into shareholders, though social justice alone has not crossed the chasm. Plantations just became platforms, converting our precious time and attention into addictions, so we shop for our salvation, while the sighs of our overworked and underpaid sad and lonely souls, pacify the pathology with plastics and porn.

Source: DEEP – Ray Podder – Medium

How Civilization Started 

The world has indeed got richer, but any such shift in morals and values is hard to detect. Money and the value system around its acquisition are fully intact. Greed is still good.

The study of hunter-gatherers, who live for the day and do not accumulate surpluses, shows that humanity can live more or less as Keynes suggests. It’s just that we’re choosing not to. A key to that lost or forsworn ability, Suzman suggests, lies in the ferocious egalitarianism of hunter-gatherers. For example, the most valuable thing a hunter can do is come back with meat. Unlike gathered plants, whose proceeds are “not subject to any strict conventions on sharing,” hunted meat is very carefully distributed according to protocol, and the people who eat the meat that is given to them go to great trouble to be rude about it. This ritual is called “insulting the meat,” and it is designed to make sure the hunter doesn’t get above himself and start thinking that he’s better than anyone else. “When a young man kills much meat,” a Bushman told the anthropologist Richard B. Lee, “he comes to think of himself as a chief or a big man, and he thinks of the rest of us as his servants or inferiors. . . . We can’t accept this.” The insults are designed to “cool his heart and make him gentle.” For these hunter-gatherers, Suzman writes, “the sum of individual self-interest and the jealousy that policed it was a fiercely egalitarian society where profitable exchange, hierarchy, and significant material inequality were not tolerated.

”This egalitarian impulse, Suzman suggests, is central to the hunter-gatherer’s ability to live a life that is, on its own terms, affluent, but without abundance, without excess, and without competitive acquisition. The secret ingredient seems to be the positive harnessing of the general human impulse to envy. As he says, “If this kind of egalitarianism is a precondition for us to embrace a post-labor world, then I suspect it may prove a very hard nut to crack.” There’s a lot that we could learn from the oldest extant branch of humanity, but that doesn’t mean we’re going to put the knowledge into effect. A socially positive use of envy—now, that would be a technology almost as useful as fire.

Source: How Civilization Started | The New Yorker

A Hyperintelligent Superfluid 

The child’s mind arises from these explorations, we shall renew them in adulthood in ways unseen in human history, to ends better than we have thus far been able or willing to dream together.

Source: A Hyperintelligent Superfluid – The Pivot – Medium