Some Paths to the True Knowledge[*] - "Attention conservation notice: A 5000+ word attempt to provide real ancestors and support for an imaginary ideology I don't actually accept, drawing on fields in which I am in no way an expert. Contains long quotations from even-longer-dead writers, reckless extrapolation from arcane scientific theories, and an unwarranted tone of patiently explaining harsh, basic truths. Altogether, academic in one of the worst senses. Also, spoilers for several of MacLeod's novels, notably but not just The Cassini Division. Written for, and cross-posted to, Crooked Timber's seminar on MacLeod, where I will not be reading the comments."
In Praise of Leisure - "Imagine a world in which most people worked only 15 hours a week. They would be paid as much as, or even more than, they now are, because the fruits of their labor would be distributed more evenly across society. Leisure would occupy far more of their waking hours than work. It was exactly this prospect that John Maynard Keynes conjured up in a little essay published in 1930 called 'Economic Possibilities for Our Grandchildren.' Its thesis was simple. As technological progress made possible an increase in the output of goods per hour worked, people would have to work less and less to satisfy their needs, until in the end they would have to work hardly at all... He thought this condition might be reached in about 100 years — that is, by 2030." (via) [more inside]
Varieties of irreligious experience - modern believers "may not accept the idea of God as an actually existing entity, so arguments for atheism will not disturb them"
Mohandas K. Gandhi’s critique of the modern identification of society with the state was devastating. He believed that it disabled citizens, subjecting mind and body to the control of professional experts when the purpose of a civilization should be to enhance its members’ sense of their own self-reliance. He proposed instead that every human being is a unique personality and participates with the rest of humanity in an encompassing whole. Between these extremes lie proliferating associations of great variety. [...] But what is most relevant to us is his existentialist project. If the world of society and nature is devoid of meaning, each of us is left feeling small, isolated and vulnerable. How do we bridge the gap between a puny self and a vast, unknowable world? The answer is to scale down the world, to scale up the self or a combination of both, so that a meaningful relationship might be established between the two. Gandhi devoted a large part of his philosophy to building up the personal resources of individuals. Our task is to bring this project up to date. ~ From The Digital Revolution and me by John Keith Hart
Explore the History of the Ancient Greek World from the Neolithic to the Classical Period. Covering important topics, such as Art and Architecture, Mythology, Wars, Culture and Society, Poetry, Olympics, History Periods, Philosophy, Playwrights, Kings and Rulers of Ancient Greece.
John Taylor Gatto's newest book, Weapons of Mass Instruction, is out today. Gatto, a former New York State "Teacher of the Year" (1991), is a critic of state education and compulsory schooling in general: "When you take the free will out of education, that turns it into schooling." [more inside]
A New State of Mind. "New research is linking dopamine to complex social phenomena and changing neuroscience in the process."
"An open society must be prepared to listen to those who offer a critique of its conventional wisdom—and our conventional wisdom about drugs and addiction should be no exception."
Jurgen Habermas and the Public Sphere. Habermas' conception of the public sphere has become increasingly interesting to scholars of internet theory. Any thoughts on what role MeFi plays in creating a public? What about issues of accessibility, autonomy, and quality? Could Mefi be the realization of Habermas' public sphere?