Brian Merchant, Blood in the Machine:

In 1589, William Lee of Calverton developed one of history’s most quietly revolutionary technologies. The legend goes that Lee was upset that his wife spent more time knitting than with him, so he devised the stocking frame to speed up the process. Lee’s machine, about the size of a large desk, allowed its operator to use pedals and bars to automatically mimic the movements of a hand knitter, making it much easier, and faster, to produce stock-ings, socks, tights, and other knit garments. (At the time, men wore tights, not pants.)

The machine worked so well that he tried to commercialize it. But Queen Elizabeth refused to grant Lee a patent, and left him with a foreboding rebuttal: “You aim high, Master Lee,” she said, before expressing concern for the hand knitters his device would affect. “Consider… what the invention could do to my poor subjects. It would assuredly bring to them ruin by depriving them of employment, thus making them beggars.” Lee died broke, oblivious that he’d sowed some of the earliest seeds of the Industrial Revolution. His brother James Lee pressed on with his invention, however, and it later became a key tool in England’s booming textile industry.

At our point in the timeline it’s virtually inconceivable that someone in authority would stop some new automation because of the harm it would do workers. We all look on helplessly because we know our tech overlords are unleashing destructive forces and we know no one in power will stop them because the economy must grow at all costs.

Alexander Beiner:

So what does metaphysics have to do with the assassination of Brian Thompson? As I’ve argued already, what’s particularly powerful about this breach is that it re-embodies accountability. Here’s why it matters: the body is the source of qualitative experience. Implicit in a re-embodiment of accountability is a return to the primacy of qualitative experience. After Thompson was killed, many responded to the glee erupting online with reminders that he is a father and husband. This is an important point, and a telling one. What they are effectively saying is “he doesn’t only have an exchange (quantitative) value as a CEO, he also has an experiential (qualitative) value as a human being.”

They are right, and also making exactly the point Mangione was making, knowingly or not. Big pharma treats living, breathing people with qualitative experiences as meaningless quantities. What the killing does, and what gives it so much power as a breach event, is to remind us that the body is the source of ultimate reality. It is the container of all qualitative value. It forces us to acknowledge that quality is more real than quantity.

I’m glad to have encountered Lewis Mumford’s phrase “life cannot be delegated.” I’m also glad for the way L.M. Sacasas invokes Illich to relativize an idea that could become overly rigid–because, of course, a great deal of our work is delegated:

The principle “Life cannot be delegated” is simply a guidepost. It keeps before us the possibility that we might, if we are not careful, delegate away a form of life that is full and whole, rewarding and meaningful. We ought to be especially careful in the cases where what we delegate to a device, app, agent, or system is an aspect of how we express care, cultivate skill, relate to one another, make moral judgments, or assume responsibility for our actions in the world—the very things, in other words, that make life meaningful.

I may not agree with everything Charles Eisenstein says in this column, but I totally agree with his conclusion:

The mindset that demonizes one’s political opponent is the same one that demonizes a foreign enemy to make war, or that demonizes a population to facilitate ethnic cleansing. Left unchecked, it will erupt into civil unrest, violence, and then tyranny. It may even lead to World War Three. I speak here as an American, but the same dynamics are rampant across the West. My country is not exempt from what it has sown in the world. The fate of Libya, of Iraq, of Venezuela, of Ukraine, of Syria, of Yugoslavia, of Lebanon, of Gaza could easily become our own.

What allows political authorities to commit heinous crimes against humanity? They are not, after all, superhuman. They don’t have special powers like Magneto or Darth Vader. So they must turn the population into willing accomplices in their own oppression. They instigate wave after wave of fear and hate, and ride each to new heights of power. As the Nazi Hermann Goering put it, “Voice or no voice, the people can always be brought to the bidding of the leaders. That is easy. All you have to do is tell them they are being attacked, and denounce the peacemakers for lack of patriotism and exposing the country to danger. It works the same in any country.”

There’s always a bogeyman. The insane escalation in Ukraine requires the bogeyman of Vladimir Putin leading the resurrected corpse of the Evil Empire (the Soviet Union). The wave of surveillance and censorship and persecution of dissidents in the West requires the bogeyman of “MAGA extremists” or “Russian agents” or “domestic terrorists” or “spreaders of dangerous anti-vax misinformation.” The razing of Gaza and slaughter of its people requires the bogeyman of implacable hate-crazed enemies of Israel thirsty for the blood of Jews.

Every hateful word, every dehumanizing smear, every note of mockery and contempt, every denunciation and condemnation that we put into the public square feeds the powers that would manipulate us into war, genocide, and fascism. And so, politicians and media set the example of hate for us to follow. It isn’t even deliberate — that’s the thing. It is just the way things are done. I don’t mean here to set up politicians and media as the new evil. “Forgive them Lord, for they know not what they do.” But that is what they do. They divide us. They teach us to hate each other.

Don’t fall for it. That’s my request. Don’t fall for it. Instead, enter the political sphere with the questions that come from compassion and lead to love. That is the only revolution worth having.

Alan Jacobs:

I cannot, of course, provide documentary proof for that claim. But as the Marxists used to say I believe it is no accident that the shaking of the foundations of the global economy and “the longest period of declining real incomes in recorded economic history” happened just as the iPhone was taking serious hold on the imagination of the developed world, and Facebook and Twitter were becoming key components of everyday life in that world. On your smartphones you can get (a) a stream of prompts for visceral wrath and fear and then (b) games and distractions that accomplish the suddenly-necessary self-soothing. Between the wrath and fear and the subsequent soothing, who can remember what happened last week, much less ten years ago? Silicon Valley serves the global capitalist order as its Ministry of Amnesia. “What is it I was so concerned about?”

Good essay from @tinyroofnail:

But here again Farmer stands out as an example. He did not begin by trying to change the world, but by applying himself to something relatively small. Whether in Haiti or in downtown Augusta, each of us can be inspired to do the same.

Wendell Berry:

This book, like several others I have written, is intended as a part of a public conversation about the relationship of our lives, and of our communal and economic life, to the lands we live from. That no such public conversation exists presently, or has existed for the last sixty or seventy years, has never been, and is not now, an obstacle to my “contribution.”

Going to the store on a Saturday with some small plumbing part in hand always makes me think of my dad. Of course, now I’m going to Lowe’s instead of the little hardware store in Oolitic but, still, a good memory. The smell and feel of those classic hardware stores was wonderful.

Wendell Berry’s characterization of agrarianism (from his introduction to The Art of Loading Brush):

1. An elated, loving interest in the use and care of the land, and in all the details of the good husbandry of plants and animals.
2. An informed and conscientious submission to nature, or to Nature, and her laws of conservation, frugality, fullness or completeness, and diversity.
3. The wish, the felt need, to have and to belong to a place of one’s own as the only secure source of sustenance and independence. (The freed slaves who pled for “forty acres and a mule” were more urgently and practically agrarian than the “Twelve [white] Southerners.")
4. From that to a persuasion in favor of economic democracy, a preference for enough over too much.
5. Fear and contempt of waste of every kind and its ultimate consequence in land exhaustion. Waste is understood as human folly, an insult to nature, a sin against the given world and its life.
6. From that to a preference for saving rather than spending as the basis of the economy of a household or a government.
7. An assumption of the need for a subsistence or household economy, so as to live so far as possible from one’s place.
8. An acknowledged need for neighbors and a willingness to be a neighbor. This comes from proof by experience that no person or family or place can live alone.
9. A living sense of the need for continuity of family and community life in place, which is to say the need for the survival of local culture and thus of the safekeeping of local memory and local nature.
10. Respect for work and (as self-respect) for good work. This implies an understanding of one’s life’s work as a vocation and a privilege, as opposed to a “job” and a vacation.
11. A lively suspicion of anything new. This contradicts the ethos of consumerism and the cult of celebrity. It is not inherently cranky or unreasonable.

More from Uncle Wendell:

I imagine the dead waking, dazed, into a shadowless light in which they know themselves altogether for the first time. It is a light that is merciless until they can accept its mercy; by it they are at once condemned and redeemed. It is Hell until it is Heaven. Seeing themselves in that light, if they are willing, they see how far they have failed the only justice of loving one another; it punishes them by their own judgement. And yet, in suffering that light’s awful clarity, in seeing themselves within it, they see its forgiveness and its beauty, and are consoled. In it they are loved completely, even as they have been, and so are changed into what they could not have been but what, if they could have imagined it, they would have wished to be.