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This article proposes to explain why education is so difficult and contentious by arguing that educational thinking draws on only three fundamental ideas&emdash;that of socializing the young, shaping the mind by a disciplined academic curriculum, and facilitating the development of students' potential. All educational positions are made up of various mixes of these ideas. The problems we face in education are due to the fact that each of these ideas is significantly flawed and also that each is incompatible in basic ways with the other two. Until we recognize these basic incompatibilities we will be unable adequately to respond to the problems we face.

I’ll take an inventory in a future post, but here’s one as a sample: AIs can be used to generate “deep fakes” while cryptographic techniques can be used to reliably authenticate things against such fakery. Flipping it around, crypto is a target-rich environment for scammers and hackers, and machine learning can be used to audit crypto code for vulnerabilities. I am convinced there is something deeper going on here. This reeks of real yin-yangery that extends to the roots of computing somehow.

PragerU can upload videos on a daily basis that aren't quite true, but videos that debunk them are going to be longer, slower, and less snappy. Getting bogged down in facts loses people quickly, especially when the facts are emotionally unsatisfying or complex.

Part of TikTok’s excitement is seeing a new video start and trying to figure out what the hell it is. That usually becomes clear within a few seconds; the pattern-matching process mirrors the instant recognition that enables efficient channel surfing. We may train the TikTok algorithm to give us what we like, but the algorithm also trains us to expect its identifiable categories of output.TikTok’s content and form both reflect something that is increasingly true about the internet: It is becoming more like TV.

Instagram’s announcement validated the strategic value of both TikTok-style algorithmic passivity and the creator economy’s professionalization of content production. It was social media finally collapsing on itself. After all, the worst part of Facebook was that your feed was always full of your actual friends’ chaotic drivel, and the best part of TikTok is that your friends have nothing to do with what shows up on your screen (Instagram and Twitter, meanwhile, are somewhere between those two extremes).

Coping with things is the prevailing mood in my corner of the universe. As I write this, America has just completed an election in which many people voted primarily for the idea of voting. The prevailing candidate? Less an individual than an avatar of civility and liberalism.

We are a country founded on an idea and not an identity.

Americans have a way of obscuring reality through grand symbolism and none of the accompanying semiotic rigor. As if the facade of democracy can be upheld by not looking too closely at increasingly undemocratic outcomes — our high tolerance for multiculturalism tenuously predicated on everyone struggling equally. The difference between idea and identity is both our saving grace and our downfall. Democracy: watch the gap.

The idea of the American individual, part of the national optimism that fueled the Space Race, is far less prominent than the citizen-consumer. Attaining a degree of celebrity, still a coveted means to financial stability, thrusts one into the category of “celebrity,” where image overtakes personhood.

Lifestyle, like work, is something we can only see in aggregate. Technological gains don’t relieve the pressure for ownership; they merely reinforce it.

what stretches ahead is a banal ending that refuses to end: the slow violence of capitalism and climate change, a future of could-haves and should-haves void of capital-M meaning.

A core reason behind this genre’s popular success lies in the fact that it lacks the cloying, naïve quality so often associated with positivity. While this partially stems from the aesthetic and language employed—which, thanks to its poetic tenor, internet avant-garde style, and general high-low approach, reads as more online-experimental for those in-the-know and less cheesy iFunny reposts for Boomers—these would matter little if it weren’t for the honest realism that underpins this trend’s optimism

Unlike the deluded optimism espoused by politicians, technologists, and millionaires—which views progress as linear or believes that technology will save us from ourselves or thinks that watching celebrities sing will solve crisis—this trend, like the pessimists it responds to, recognizes that there seems to be no turning back from the precipice.

The genre positions the exercise and resilience of the “Indomitable Human Spirit” at the scale of a single life at the center of its philosophical optimism—not our ability to save the future, but rather our willingness to try and endure with grace.

Robert Pirsig’s definition of Static and Dynamic Quality:Our language is an imperfect instrument created by ancient and ignorant men. It’s an animistic language that invites us to talk about stability and constants, about similarities and normal and kinds, about magical transformations, quick cures, simple problems, and final solutions. Yet the world we try to symbolize with this language is a world of process, change, differences, dimensions, functions, relationships, growths, interactions, developing, learning, coping, complexity. And the mismatch of our ever-changing world and our relatively static language forms is part of our problem.

Words can only approximate Quality, but never fully encompass it. A static thing can never fully capture a dynamic thing.

We create problems for ourselves by using static language (e.g. judgements) to capture a reality that is dynamic & ever changing — by mixing observations and evaluations.

The caveat to keeping your identity small is when you want to identify as a positive trait – “I’m a kind person” – so that you’re forced to live up to it, especially when this is an unchanging desire.

The Staunton pieces broadly resemble columns with a wide molded base. Knights feature the sculpted head and neck of a horse. Kings, the tallest pieces, top the column with a stylised crown topped with a cross pattée. Queens are slightly smaller than kings, and feature a coronet topped with a tiny ball (a monde). Rooks feature stylised crenellated battlements and bishops a Western-style mitre. Pawns are the smallest and are topped by a plain ball. Pieces representing human characters (the king, queen, bishop, and pawn) have a flat disk separating the body from the head design, which is known as a collar.

This is also a very good reason to avoid viewport units, like vw or vh, when setting font size. Those are also static, and impossible to override by the user. At most, a value like calc(1rem + 1vw) might be acceptable, since that still contains rem as a base. Even then, however, I’d recommend using clamp() or media queries to set minimum and maximum values, as screen sizes often go far beyond what we might expect or test.

To differentiate between the two: 1rem is always equal to the browser’s font size—or, more accurately the font size of the html element. rem stands for “root em,” and the root of a webpage is the <html> tag. So, 1rem = whatever the document font size is. (Which, again, by default, is 16px, but can be overridden by the user.) em, on the other hand, is the font size of the current element.

1px is equal to whatever the browser is treating as a single pixel (even if it’s not literally a pixel on the hardware screen).

We humans are so interconnected to our jobs, admittedly more than we should be. We identify our job with who we are as people. This means that if we are not growing at work or in our business, we feel like we are not growing as people. Growth can, and should be divided. We can both be growing as people and growing as workers or business owners.

Growth at the group level and specifically scaling growth is not good for us as people. The amount of stress and pressure that is undertaken while trying to scale is unhealthy and unsustainable – regardless of what your favorite hustle culture influencer says.We need time, space, and agency to grow at our own paces. We need to be able to get better and worse at things, without being vilified for it.

When content is shorter and maximized for engagement, we often lose track of the origin, history, and context behind it: a new designer is more likely to hear about a UX law from a UX influencer on an Instagram carousel than through the actual research which brought it about.The lack of nuance from algorithm-suggested posts undermines any value we could get from them. For a discipline known for asking "why" and for striving to understand users’ context, it’s time we become more intentional about our own information sources.

Shifts in visual narratives happen every decade or so, so it’s not surprising that the design world is moving away from the corporate flatness of web2. Instead of reminding us of the problems of our current world and the harm that’s been caused by Big Tech, the new, abstract forms of web3 distract us from the crises of the day with the promise of a new virtual world.

TikTok looked at what makes their content unique. Applying an OOUX mindset, the most interesting object is the “post” populating the feed. Two things stand out. First, the videos are very short, with only a couple of seconds of runtime. Which meant the usual distinction between browsing and watching made little sense. Second, opting for a truly mobile experience, their videos would be portrait mode. This meant users could browse and watch in the same orientation, one video at a time. The design decision to merge the browse and watch experience into one stream with autoplay broke all kinds of conventions. Yet, by doing so, it created a unique and engaging experience that is even borderline addictive.

Tinder understood that the selection moment is what makes them unique. They wanted to provide a quick and easy method for their key interaction to decide if a user is a match or not.

In the end, Abrams recognized that "there were certain things I was unsure of [...] Any movie [...] has a fundamental conversation happening during it. And [for Into Darkness,] I didn't have it [...] [The problems with the plot] was not anyone's fault but mine, or, frankly, anyone's problem but mine. [The script] was a little bit of a collection of scenes that were written by my friends [...] And yet, I found myself frustrated by my choices, and unable to hang my hat on an undeniable thread of the main story. So then I found myself on that movie basically tap-dancing as well as I could to try and make the sequences as entertaining as possible [...] I would never say that I don't think that the movie ended up working. But I feel like it didn't work as well as it could have had I made some better decisions before we started shooting."

Even if chatbots were to fix their accuracy issues, Google would still have a business model problem to contend with. The company makes money when people click ads next to search results, and it’s awkward to fit ads into conversational replies. Imagine receiving a response and then immediately getting pitched to go somewhere else — it feels slimy, and unhelpful. Google thus has little incentive to move us beyond traditional search, at least not in a paradigm-shifting way, until it figures out how to make the money aspect work. In the meantime, it’ll stick with the less impressive Google Assistant.

“Google doesn’t inherently want you, at an inherent level, to just get the answer to every problem. Because that might reduce the need to go click around the web, which would then reduce the need for us to go to Google.”

Web3 has largely been technology looking for problems to solve while generative AI has been about almost too many solutions created by technology which is evolving on a seemingly daily basis. As a result, web3 has thus far been evangelists trying to convince us to re-solve old problems with their new technology