Anthropocene describes what we are doing to our environment, while posthuman is largely phenomenological, a condensed articulation of what it’s like to live in a world where we are constantly making and remaking ourselves, especially via biotechnology. And surely there is some truth in these points, but I want to suggest that the apparent disjunction obscures a deeper unity. A world in which we remake our environment and ourselves is a world that does not feel human to us. We do not know how to play the role of gods, and on some level perceive that to act as gods is to betray our nature.
–Alan Jacobs, Anthropocene theology
Fandom is an especially fertile lens through which to view such questions, because fandom is premised on shared passion, and that shared passion creates tribal affinities and emotional attachments that obliterate rational thought. (If you want to analyze digging-in-your-heels, against-all-evidence self-justification, look at fan behavior.) We can see the real-world consequences of fandom when we turn to politics. Much of the vomitorious 2016 U.S. election was a clash of fandoms: Bernie fans versus Hillary fans versus Donnie fans. The U.S. is so besotted with celebrity culture that we’ve handed our fate over to perceptions of politics that are the intellectual equivalent of liking or disliking a Kardashian. Fascism doesn’t need the leader principle anymore; it thrives much better in the politics of style and image.
–Matthew Cheney, The Night Ocean by Paul La Farge
Although Schutz’s intention may be to present white shame, this shame is not correctly represented as a painting of a dead Black boy by a white artist — those non-Black artists who sincerely wish to highlight the shameful nature of white violence should first of all stop treating Black pain as raw material. The subject matter is not Schutz’s; white free speech and white creative freedom have been founded on the constraint of others, and are not natural rights. The painting must go.
–Hannah Black, ‘The Painting Must Go’
As the Electronic Frontier Foundation has pointed out, there are also serious implications for security: If ISPs look to sell consumer data, “internet providers will need to record and store even more sensitive data on their customers, which will become a target for hackers.” Even if they anonymize your sensitive data before they sell it to advertisers, they need to collect it first—and these companies don’t exactly have a perfect track record in protecting consumer data. In 2015, for example, Comcast paid $33 million as part of a settlement for accidentally releasing information about users who had paid the company to keep their phone numbers unlisted, including domestic violence victims.
This is all made much more difficult for consumers by the dearth of broadband competition. More than half of Americans have either one or even no options for providers, so if you don’t like your ISP’s data collection policies, chances are you won’t be able to do much about it, and providers know that. It’s highly unlikely that providers, particularly the dominant companies, will choose to forego those sweet advertising dollars in order to secure their customers’ privacy, when they know those customers don’t have much choice. […]
All is not completely lost. Your ISP still has to allow you to opt out of having your data sold, so you can call them or go online to find out how to do that. (If you do that, let us know how it went.) But today’s news is devastating for privacy overall. Consumers could have had more control over their privacy; your data could have been safer. Things could have been better, if Congress had done what it usually does and done nothing. Instead, they made things worse for anyone who doesn’t run an internet company or an advertising agency.
–Libby Watson, Congress Just Gave Internet Providers the Green Light to Sell You Browsing History Without Consent
“Put simply, privatization will mean that more ‘sexy,’ ‘hot’ science will be funded, and we will miss important discoveries since most breakthroughs are based on years and decades of baby steps,” said Kelly Cosgrove, an associate professor of psychiatry at Yale University. “The hare will win, the tortoise will lose, and America will not be scientifically great.”
–Adrienne Lafrance, Scientists Brace for a Lost Generation in American Research
The most notable populist in history was Julius Caesar. He—N.B., those who’ve been saying the 2016 election “had a sharp edge”—was stabbed to death by dozens of senators. The conspiracy was a confused mess. Some of the senators ended up stabbing each other. And the political aftermath was so much of a confused mess that it took Edward Gibbon 3,589 pages to describe it in The History of the Decline and Fall of the Roman Empire.
–P. J. O’Rourke, The Revolt Against the Elites
Everywhere there is talk of revolution. People are disturbed when they think of the future. There are those who look forward eagerly to a sudden violent change in the social order. It is said that the revolutions which have occurred in continental Europe are symptoms of a world movement; that bourgeois liberal democracy is inevitably drifting toward catastrophe. There are loyal defenders of the existing order who seem to see in any suggested reform signs of revolutionary conspiracy. And there are many liberal-minded people, neither revolutionists nor apologists for entrenched interests, who are confused by the din of excited propagandists. These liberals are not averse to the orderly process of change. They may even welcome what they would like to regard as trends toward a better social system. But they hear it said that liberalism is dead, that parliamentary government is ineffective and that resort to force in the settlement of present-day economic issues is unavoidable.
Are such fears or hopes well founded? What is a revolution? When is it likely to take place, if at all? How large a portion of the public has in times past participated in revolutionary movements? What has been the behavior of the crowd in such crises? What forces, historical, economic and psychological, have transformed social stress and change into deeds of violence? What, in the end, have revolutions accomplished for human advancement? Are we facing a revolution in America at the present time?
—Everett Dean Martin, Farewell to Revolution (1935), p. ix (from the Foreword)