Design Engineer is the latest label we're chucking onto the pile of obfuscatory design titles alongside interface designer, interaction designer, software designer, web designer, product designer, design systems architect, UI/UX designer, UX engineer, UI engineer, and front-of-the-front-end engineer.

Throwing this extra label onto the pile feels necessary though. Design engineer captures something simple, important, and worth distinguishing: a person who sits squarely at the intersection of design and engineering, and works to bridge the gap between them.

They're people who know how to run a design process to decide how something should work, look, and feel, and have the engineering chops to implement it. They can quickly iterate on ideas by cycling between design exploration, research, and live code. The skillset is ideal for prototyping, exploratory interaction design, and building robust design systems.

Most from a small set of companies like Vercel, Linear, The Browser Company and Replit, known for their attention to interface design detail and slick product interactions, who are clearly encouraging and cultivating design-engineer hybrids.

People are incentivised to only share their sexy, shiny, flawless creations, rather than their messy process or shameful failures. Some of the especially tedious and labourious work isn't easily shareable, such as advocating for robust design systems and cleaning up legacy code.

I am not under any illusions that these public works constitute the entirety of what design engineers create or spend all day making. I'm sure some spend their days “aligning stakeholders,” buried under a mountain of strategic documents and trapped by heirarchical approval chains. Say a small prayer for them.

With the comprehensive application of Artificial Intelligence into the creation and post production of images, it seems questionable if the resulting visualisations can still be considered ‘photographs’ in a classical sense – drawing with light. Automation has been part of the popular strain of photography since its inception, but even the amateurs with only basic knowledge of the craft could understand themselves as author of their images. We state a legitimation crisis for the current usage of the term. This paper is an invitation to consider Synthography as a term for a new genre for image production based on AI, observing the current occurrence and implementation in consumer cameras and post-production.

People subscribe to a set of beliefs because they identify themselves as members of a tribe—the left-wing or right-wing tribe. Thus they support whatever policy their team happens to support at a given moment. As Lewis puts it, “if the right-wing team is currently in favor of tax cuts and opposed to abortion, then those who identify with that team will adopt those positions as a matter of social conformity, not because both are expressions of some underlying principle.”

Issues like abortion, tax policy, immigration, criminal justice, and environmental regulation are mostly unrelated, so believing that (say) abortion is immoral, shouldn’t commit you to believe that (say) taxes are too high. Yet as Lewis points out, people’s opinions on these issues tend to travel together, as it were. Tribalism is a good explanation for why many Americans’ constellation of policy positions often are what they are: people first come to identify with a political party and only later do they come to accept all or most of its policy positions, even when the issues themselves are orthogonal to each other.

to approach the left/right split it might be best to start by wholly abstracting from political practice in order to enter the realm of political theory. In this context, political practice refers to the actions of politicians, social movements, and other political actors in the real world. Political theory, meanwhile, refers to the written or spoken articulation of political doctrines, either by writers (in their treatises) or politicians (in their speeches). Practice refers to what political actors actually do; theory refers to the normative justifications given for what ought to be done.

The main distinction between left and right is that the left advances a politics of egalitarianism, while the right opposes the left and attempts to defend some other value—tradition, for example, or individual freedom, or public order.

whatever its language, form, and following, it makes the assumption that there are unjustified inequalities which those on the right see as sacred or inviolable or natural or inevitable and that these should be reduced or abolished.

Consider some of the political ideologies we now refer to as leftist: socialism, radical feminism, and anti-racism. The three of them share a commitment to eradicating some system of power that is deemed to be unequal and hence unjust—respectively wealth, gender, and racial inequality.

leftists derive more egalitarian policy prescriptions from their view of equality than conservatives do, even if both can agree that all humans are of equal moral worth.

this analysis of the left/right split works best at the level of theory, as an ideal-type representation of both camps. The left claims to fight on behalf of equality, while the right claims to oppose the left and fight on behalf of individual freedom, or of social order, or some other value different from equality. In practice, both sides often fail to live up to their ideals; sometimes they even betray them entirely.

Across both time and space, leftists have sought to promote some strong version of equality, while rightists have sought to defeat the left and defend some other primary value.

Theories are helpful to the extent that they explain certain phenomena, and the left/right political spectrum does explain two of the main political-philosophic camps in modern history: those whose highest value is equality, and those whose highest value is both different from equality and, in their view, at odds with it.

a global pandemic struck, markets crashed, and the possibility of a democratic socialist presidency in America started to fade. Much of our work with clients has been about how to address new audiences in a time of massive fragmentation and the collapse of consensus reality.

All the while, people have been eager to launch new products more focused on impressions than materiality, and “spending on experiences” has become the standard of premium consumption.

it’s time to reassess the consumer experience that came along with the neoliberal fantasy of “unlimited” movement of people, goods and ideas around the globe.

Umami, as both a quality and effect of an experience, popped up primarily in settings that were on the verge of disintegration, and hinged on physical pilgrimages to evanescent meccas. We also believe that the experience economy is dying, its key commodity (umami) has changed status, and nobody knows what’s coming next.

Umami was the quality of the media mix or the moodboard that granted it cohesion-despite-heterogeneity. Umami was also the proximity of people on Emily’s museum panel, all women who are mostly not old, mostly not straight, and mostly doing something interesting in the arts, but we didn’t know exactly what. It was the conversation-dance experience and the poet’s play and the alt-electronica-diva’s first foray into another discipline. It was the X-factor that made a certain MA-1 worth 100x as much as its identical twin.

“Advanced consumers” became obsessed with umami and then ran around trying to collect ever-more-intensifying experiences of it. Things were getting more and more delicious, more and more expensive, and all the while, more and more immaterial. Umami is what you got when you didn’t get anything.

What was actually happening was the enrichment of financial assets over the creation of any ‘real wealth’ along with corresponding illusions of progress. As very little of this newly minted money has been invested into building new productive capacity, infrastructure, or actually new things, money has just been sloshing around in a frothy cesspool – from WeWork to Juicero to ill-advised real estate Ponzi to DTC insanity, creating a global everything-bubble.

Value, in an economic sense, is theoretically created by new things based on new ideas. But when the material basis for these new things is missing or actively deteriorating and profits must be made, what is there to be done? Retreat to the immaterial and work with what already exists: meaning. Meaning is always readily available to be repeated, remixed, and/or cannibalized in service of creating the sensation of the new.

The essential mechanics are simple: it’s stating there’s a there-there when there isn’t one. And directing attention to a new “there” before anyone notices they were staring at a void. It’s the logic of gentrification, not only of the city, but also the self, culture and civilization itself. What’s made us so gullible, and this whole process possible, was an inexhaustible appetite for umami.

eyond its synergistic effect, umami has a few other sensory effects that are relevant to our theory. For one, it creates the sense of thickness and body in food. (“Umami adds body…If you add it to a soup, it makes the soup seem like it’s thicker – it gives it sensory heft. It turns a soup from salt water into a food.”) For another, it’s released when foods break down into parts. (“When organic matter breaks down, the glutamate molecule breaks apart. This can happen on a stove when you cook meat, over time when you age a parmesan cheese, by fermentation as in soy sauce or under the sun as a tomato ripens. When glutamate becomes L-glutamate, that’s when things get “delicious.””) These three qualities: SYNERGY, IMPRESSION OF THICKNESS, and PARTS > WHOLE, are common to cultural umami, as well.

Umami hunting was a way for the West to consume an exotic, ethnic, global “taste” that was also invisible and up to their decoding / articulation.

when something is correctly salted, Chang argues, it tastes both over and undersalted at once. As a strange loop, this saltiness makes you stand back and regard your food; you start thinking about “the system it represents and your response to it”. He argues that this meta-regard keeps you in the moment and connected to the deliciousness of your food. We counter that it intensifies a moment in a flow, temporarily thickening your experience without keeping you anywhere for long.

strong flavors, namely umami, mark a surge of intensity in the flow of experience. It also becomes clear that paradox itself is at the heart of contemporary consumption. For example: “This shouldn’t be good but it is” “This doesn’t seem like what it’s supposed to be” “This is both too much and not enough” “I shouldn’t be here but i am” “This could be anywhere but it’s here”

Parts > Whole is just another way of saying a combination of things has emergent properties. In itself this doesn’t mean much, as almost any combination of things has emergent properties, especially in the domains of taste and culture. Coffee + vinegar is worse than its constitutive parts. A suit + sneakers is a greater kind of corny than either worn separately. Most emergence is trivial. The Umami Theory of Value centers on losing your sense of what’s trivial and what’s valuable.

If you tried to unpack your intuition, the absence of the there-there would quickly become evident. Yet in practice this didn’t matter, because few people were able to reach this kind of deep self-interrogation. The cycle was simply too fast. There was never time for these concoctions to congeal into actual new things (e.g. create the general category of K-Pop patrons for Central European arts institutions). We can’t be sure if they ever meant anything beyond seeming yummy at the time.

This was not meant to be a nihilistic, Gen-X faceplant (“nothing means anything any more”), since we think that perspective can paper over the nuances of consumer experience, business realities, and cultural crisis. Instead, we wanted to link macroeconomic and macrotrend observations to everyday experience, especially in the context of burgeoning collapse.

This is reflected in their name: a “language model” implies that they are tools for working with language. That’s what they’ve been trained to do, and it’s language manipulation where they truly excel. Want them to work with specific facts? Paste those into the language model as part of your original prompt! There are so many applications of language models that fit into this calculator for words category: Summarization. Give them an essay and ask for a summary. Question answering: given these paragraphs of text, answer this specific question about the information they represent. Fact extraction: ask for bullet points showing the facts presented by an article. Rewrites: reword things to be more “punchy” or “professional” or “sassy” or “sardonic”—part of the fun here is using increasingly varied adjectives and seeing what happens. They’re very good with language after all! Suggesting titles—actually a form of summarization. World’s most effective thesaurus. “I need a word that hints at X”, “I’m very Y about this situation, what could I use for Y?”—that kind of thing. Fun, creative, wild stuff. Rewrite this in the voice of a 17th century pirate. What would a sentient cheesecake think of this? How would Alexander Hamilton rebut this argument? Turn this into a rap battle. Illustrate this business advice with an anecdote about sea otters running a kayak rental shop. Write the script for kickstarter fundraising video about this idea.

A flaw in this analogy: calculators are repeatable Andy Baio pointed out a flaw in this particular analogy: calculators always give you the same answer for a given input. Language models don’t—if you run the same prompt through a LLM several times you’ll get a slightly different reply every time.

The purposive design, production and marketing of legal but health-demoting products that stimulate habitual consumption and pleasure for maximum profit has been called ‘limbic capitalism’. In this article, drawing on alcohol and tobacco as key examples, we extend this framework into the digital realm. We argue that ‘limbic platform capitalism’ is a serious threat to the health and wellbeing of individuals, communities and populations. Accessed routinely through everyday digital devices, social media platforms aggressively intensify limbic capitalism because they also work through embodied limbic processes. These platforms are designed to generate, analyse and apply vast amounts of personalised data in an effort to tune flows of online content to capture users’ time and attention, and influence their affects, moods, emotions and desires in order to increase profits.

Bikeshed refers to topics which have never recieved concensus and are likely to generate side-discussions and flames unless all participants are well-read on all the past history. It stems from the idea that big changes (like the building of a power plant) go through quickly, since everyone assumes that someone else has checked it out, while simple changes (like building a bikeshed) often get mired in bureaucracy, since everyone has an opinion on it.