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"Even a cursory dip into the statistics of social and economic well-being reveals that Florida falls short in almost any measure that matters to the lives of its citizens. More than four years into the DeSantis governorship, Florida continues to languish toward the bottom of state rankings assessing the quality of health care, school funding, long-term elder care, and other areas key to a successful society," Kleinknecht said. Teacher salaries are among the lowest, unemployment benefits are stingier than any other state’s, and wage theft flourishes.

“There is a problem within the games industry where we don’t value institutional knowledge,” Moon said. “Companies will prioritize bringing someone from outside rather than keeping their junior or mid-level developers and training them up. We are shooting ourselves in the foot by not valuing that institutional knowledge. You can really see it in Tears of the Kingdom. It’s an advancement of what made Breath of the Wild special.”

I believed all that I was told and acquired a conscience which has kept me working hard down to the present moment. But although my conscience has controlled my actions, my opinions have undergone a revolution. I think that there is far too much work done in the world, that immense harm is caused by the belief that work is virtuous, and that what needs to be preached in modern industrial countries is quite different from what always has been preached.

what a man earns he usually spends, and in spending he gives employment. As long as a man spends his income he puts just as much bread into people’s mouths in spending as he takes out of other people’s mouths in earning. The real villain, from this point of view, is the man who saves. If he merely puts his savings in a stocking, like the proverbial French peasant, it is obvious that they do not give employment. If he invests his savings the matter is less obvious, and different cases arise.

In view of the fact that the bulk of the expenditure of most civilized governments consists in payments for past wars and preparation for future wars, the man who lends his money to a government is in the same position as the bad men in Shakespeare who hire murderers. The net result of the man’s economical habits is to increase the armed forces of the State to which he lends his savings. Obviously it would be better if he spent the money, even if he spent it on drink or gambling.

In these days, however, no one will deny that most enterprises fail. That means that a large amount of human labor, which might have been devoted to producing something which could be enjoyed, was expended on producing machines which, when produced, lay idle and did no good to anyone.

If he spent his money, say, in giving parties for his friends, they (we may hope) would get pleasure, and so would all those on whom he spent money, such as the butcher, the baker, and the bootlegger. But if he spends it (let us say) upon laying down rails for surface cars in some place where surface cars turn out to be not wanted, he has diverted a mass of labor into channels where it gives pleasure to no one

A lot of people see software as a list of features, hardware as a list of specs. But when you think about how much time we spend with these things, maybe they just aren’t that utilitarian. We think of buildings not just as volumes of conditioned air — but also as something architected, as something that can have a profound effect on how you feel, something that can have value in itself (historical buildings and such).

Efficiency initiatives are all about doing the same (or more) with less.  And while sometimes that can be done purely through technology, humans often bear the brunt of efficiency initiatives.

When Zuckerberg says the organization is getting “flatter,” he means that more non-management workers will have to take on types of work—coordinating, synthesizing, communicating, and affective tasks—that managers used to do. For many, that means a significant intensification of a style of work that is not for everyone.

becoming more efficient and productive seems to hold positive moral value. It goes into the plus column on the balance sheet of your character. But this moral quality of efficiency acts to turn us each into a certain kind of person. Not just a certain kind of worker, but a certain kind of voter, parent, partner, mentor, and citizen.

Social theorist Kathi Weeks argues that the responsibilities we feel toward work—and I’ll add our responsibility specifically to efficiency and productivity—have “more to do with the socially mediating role of work than its strictly productive function.” In other words, the stories we tell about work and our relationships to it are actively creating our “social, political, and familial” stories and relationships, too.

A Year of Efficiency is bound to make shareholders happy. But what does it do to the humans who create the value those shareholders add to their portfolios? A Year of Efficiency might mean you can fit in more social media posts, more podcast episodes, more emails, or even more products or services. But how do you feel at the end? How has your relationship with yourself changed? How has your relationship with others changed?  Who do you become when efficiency is your guiding principle?

It’s worth questioning the moral quality we assign to efficiency and productivity in our society is healthy, or even useful. And it’s worth asking whether efficiency and productivity are really the modes through which we want to relate to our partners, children, friends, and communities.

While I certainly won’t deny the satisfaction of learning how to do a task faster, I do think it’s worth interrogating the way efficiency comes to shape our lives.

We expected a few more to actually want to live in Manhattan. Instead, we heard a craving for high-end domesticity; so many people told us they wanted to be married with “between one and two kids,” a shocking number said they wanted three or more, and nearly everyone said they wanted to own their homes.

Aonuma became co-director of “Ocarina,” which revolutionized how game characters move and fight each other in a 3D space. Unlike cinema, video games require audience control of the camera. “Ocarina” created a “camera-locking” system to focus the perspective while you use the controller for character movement. The system, still used by games today, is a large reason “Ocarina” is often compared to the work of Orson Welles, who redefined how cinema was shot.

The “ethos of Zelda” focuses on such new, unexpected concepts of play — even as many other modern games prioritize story, like TV and film do. With “Tears,” at “the beginning of development, there really isn’t a story,” Fujibayashi said. “Once we got to the point where we felt confident in the gameplay experience, that’s when the story starts to emerge.”

So you just go through the whole range of policy issues, and there's nothing so essential to the right wing tribe today that it wasn't at some point considered part of the left-wing tribe, and vice versa. Since what the left and right mean are always changing, you can't move towards something that's constantly evolving in its meaning.

Adolf Hitler was a socialist and he's considered extreme right-wing. George W. Bush was the most radical expansion government president in my lifetime, and he's considered right-wing.

There is certainly a tribe that calls itself right-wing, there's no question about that. And there's a tribe that calls itself left-wing, no question about that. But what these tribes stand for is constantly evolving. So why don't we just throw out the terms right-wing and left-wing, and say Republican and Democrat. That would clarify so much, and get rid of the illusion that there's some kind of philosophical core behind what each party believes because that's simply not true.

People say, "well, the one issue is change versus permanence. Liberals and progressives and the left, they like change. And conservatives like to preserve.” It's just simply not true. Who was it that wanted to change the Roe v Wade decision? Who is it that wants to change tax rates to make them lower? Who was it that wanted to change Europe to create a thousand-year German Reich?

a few years back, [social scientist] John Bargh at Yale said, I've got it. I figured out what it is that divides liberals and conservatives. All conservative positions are about fear. If you're afraid, you're a conservative. See, that's why conservatives went to the war in Iraq, they were so scared of terrorists. That's why they created the Department of Homeland Security, they were scared, they were afraid. And they would say, giving up a little bit of our freedom is a small price to pay for security because we're scared. Ha! Got it, says John Bargh, I figured it out. That's what a conservative is. A fraidy cat. Scared.

It's as if we went to the grocery store and they were sitting out in the front with two carts of groceries for us and said, what do you want, Cart A or Cart B? Now, you'd probably pick the cart that had more of the products you like, naturally. We all would. That's how it is when I go into the voting booth. I pick Republicans sometimes, pick Democrats other times. Sometimes I'm just trying to balance power between the two. But what I try not to do is to pick the cart of groceries, and then after the fact delude myself that all of these groceries are related, they all share an essential characteristic, and make up a fairy tale about how they all are essentially, philosophically bound. That's what our ideologues and pundits in America today are doing. They're inventing fairy tales after the fact to try to explain why all these unrelated positions are related when in fact they are not.

So let's say you are strongly in favor of tax cuts. I would seek out the strongest possible argument for tax increases and what those might be. Maybe that will persuade you, maybe it won't, but at the very least you'll open your mind up a little bit more.

What if we had someone who said, I believe in the minimum wage, but in order to make my research more careful, and to find my blind spots, I'm going to bring in somebody to help me design the study to set out the falsification parameters, and so forth, who is against the minimum wage. And then we're going to work together and we're going to establish ahead of time what it will look like and then we're going to conduct the research.

Within maybe 10 minutes of meeting, he showed me this terrifying — to him it was probably wonderful — spreadsheet of how he accounted for every hour of the day for the last couple of years. That’s probably not even as unusual as we might think, but there was a score at the end of the thing based on whether he had spent enough hours doing the different categories of things he wanted to be doing. I don’t know if he secretly feels punished by his own system or if he feels empowered by it. There’s not really any way for me to know. My skepticism is more about that rhetoric and way of thinking of time as being offered as a solution to someone who doesn’t have control of their time — that if they controlled their time in this gridlike way, they could succeed in life. I think that person has the potential to use that way of thinking very self-punitively.

Since you mentioned kids: A couple of weeks ago, I was hanging out with a friend who has a 3-year-old, and it took us half an hour to walk two blocks. There is a way in which, as you were saying, you could view that experience as potentially boring, but you could also see that the reason we were walking slowly is that kids are looking at stuff in a weird way! It’s a way I appreciate trying to imagine. For time spent like that, the whole question of “What are you getting out of this?” would be absurd.

A life of total efficiency and convenience? Well, why? What is left if you were to make everything superconvenient? It is helpful to make certain things more efficient, but that can tip over into becoming its own end, which moves the focus away from that larger question of why.

I want to be in contact with things, people, contexts that make me feel alive. I have a specific definition of alive, which is I want to feel like I am being changed. Someone who’s completely habitual, is set in their ways of thinking and doing, that type of person is liable to see days in a calendar as being pieces of material that you use to achieve your goals. There’s all kinds of degrees between that and someone who’s so completely open to every moment that they’re dysfunctional or something, but I want to live closer to that second pole.

the IRS has hitherto set up neither a direct-filing system nor an automatic one, because of lobbying and conservative ideology. Intuit and its ilk have pressured both Congress and the IRS to head off such systems, and then taken the resulting profits to lobby for the tax code to be made more complicated, so ordinary Americans are even more tempted to pay to avoid the headache. One particularly evil objective in this area has been to make claiming the Earned Income Tax Credit as complex as possible, to prey on poor people who tend not to have the skill or time to fill out difficult forms. Roughly between 13 and 22 percent of EITC benefits are gulped down by tax prep companies.

Inuit is a freaky company. For decades, its defining CEO Brad Smith ran the company as a cult of personality organized around his trite sayings, like "Do whatever makes your heart beat fastest," stenciled on t-shirts worn by employees. Other employees donned Brad Smith masks for selfies with their Beloved Leader.

the cartel sabotaged Free File from the start. They blocked search engines from indexing their Free File services, then bought Google ads for "free file" that directed searchers to soundalike programs ("Free Filing," etc) that hit them for hundreds of dollars in tax-prep fees. They also funneled users to versions of Free File they were ineligible for, a fact that was only revealed after the user spent hours painstaking entering their financial information, whereupon they would be told that they could either start over or pay hundreds of dollars to finish filing with a commercial product.

"e-file…is wholly redundant": Well, no, Rick, it's not redundant, because there is no existing Free File system except for the one your corrupt employer made and hid "in the bottom of a locked filing cabinet stuck in a disused lavatory with a sign on the door saying 'Beware of the Leopard.'"

"nothing more than a solution in search of a problem": The problem this solves is that Americans have to pay Intuit billions to pay their taxes. It's a tax on paying taxes. That is a problem.

Now I want to address the reply guys who are vibrating with excitement to tell me about their 1099 income, the cash money they get from their lemonade stand, the weird flow of krugerrands their relatives in South African FedEx to them twice a year, etc, that means that free file won't work for them because the IRS doesn't actually understand their finances. That's a hard problem, all right. Luckily, there is a very simple answer for this: use a tax-prep service. Actually, it's not a hard problem. Just use a tax-prep service. That's it. No one is going to force you to use the IRS's free e-file. All you need to do to avoid the socialist nightmare of (checks notes) living with less red-tape is: continue to do exactly what you're already doing.

it is a seemingly inevitable consequence arising from the combination of the ease of changing how a platform allocates value, combined with the nature of a "two sided market," where a platform sits between buyers and sellers, holding each hostage to the other, raking off an ever-larger share of the value that passes between them.

Today, Marketplace sellers are handing 45%+ of the sale price to Amazon in junk fees. The company's $31b "advertising" program is really a payola scheme that pits sellers against each other, forcing them to bid on the chance to be at the top of your search.

Search Amazon for "cat beds" and the entire first screen is ads, including ads for products Amazon cloned from its own sellers, putting them out of business (third parties have to pay 45% in junk fees to Amazon, but Amazon doesn't charge itself these fees).

This is enshittification: surpluses are first directed to users; then, once they're locked in, surpluses go to suppliers; then once they're locked in, the surplus is handed to shareholders and the platform becomes a useless pile of shit.

This made publications truly dependent on Facebook – their readers no longer visited the publications' websites, they just tuned into them on Facebook. The publications were hostage to those readers, who were hostage to each other. Facebook stopped showing readers the articles publications ran, tuning The Algorithm to suppress posts from publications unless they paid to "boost" their articles to the readers who had explicitly subscribed to them and asked Facebook to put them in their feeds.

Today, Facebook is terminally enshittified, a terrible place to be whether you're a user, a media company, or an advertiser. It's a company that deliberately demolished a huge fraction of the publishers it relied on, defrauding them into a "pivot to video" based on false claims of the popularity of video among Facebook users. Companies threw billions into the pivot, but the viewers never materialized, and media outlets folded in droves:

These videos go into Tiktok users' ForYou feeds, which Tiktok misleadingly describes as being populated by videos "ranked by an algorithm that predicts your interests based on your behavior in the app." In reality, For You is only sometimes composed of videos that Tiktok thinks will add value to your experience – the rest of the time, it's full of videos that Tiktok has inserted in order to make creators think that Tiktok is a great place to reach an audience.

"Sources told Forbes that TikTok has often used heating to court influencers and brands, enticing them into partnerships by inflating their videos’ view count.

"Monetize" is a terrible word that tacitly admits that there is no such thing as an "Attention Economy." You can't use attention as a medium of exchange. You can't use it as a store of value. You can't use it as a unit of account. Attention is like cryptocurrency: a worthless token that is only valuable to the extent that you can trick or coerce someone into parting with "fiat" currency in exchange for it.

For Tiktok, handing out free teddy-bears by "heating" the videos posted by skeptical performers and media companies is a way to convert them to true believers, getting them to push all their chips into the middle of the table, abandoning their efforts to build audiences on other platforms (it helps that Tiktok's format is distinctive, making it hard to repurpose videos for Tiktok to circulate on rival platforms).

every time Tiktok shows you a video you asked to see, it loses a chance to show you a video it wants you to se

I just handed Twitter $8 for Twitter Blue, because the company has strongly implied that it will only show the things I post to the people who asked to see them if I pay ransom money.

Compuserve could have "monetized" its own version of Caller ID by making you pay $2.99 extra to see the "From:" line on email before you opened the message – charging you to know who was speaking before you started listening – but they didn't.

Useful idiots on the right were tricked into thinking that the risk of Twitter mismanagement was "woke shadowbanning," whereby the things you said wouldn't reach the people who asked to hear them because Twitter's deep state didn't like your opinions. The real risk, of course, is that the things you say won't reach the people who asked to hear them because Twitter can make more money by enshittifying their feeds and charging you ransom for the privilege to be included in them.

Individual product managers, executives, and activist shareholders all give preference to quick returns at the cost of sustainability, and are in a race to see who can eat their seed-corn first. Enshittification has only lasted for as long as it has because the internet has devolved into "five giant websites, each filled with screenshots of the other four"

policymakers should focus on freedom of exit – the right to leave a sinking platform while continuing to stay connected to the communities that you left behind, enjoying the media and apps you bought, and preserving the data you created

technological self-determination is at odds with the natural imperatives of tech businesses. They make more money when they take away our freedom – our freedom to speak, to leave, to connect.

even Tiktok's critics grudgingly admitted that no matter how surveillant and creepy it was, it was really good at guessing what you wanted to see. But Tiktok couldn't resist the temptation to show you the things it wants you to see, rather than what you want to see.

I sometimes think about the fact that Amazon S3 effectively has to exist until the heat death of the universe. Many millennia from now, our highly-evolved descendants will probably be making use of an equally highly evolved descendant of S3. It is fun to think about how this would be portrayed in science fiction form, where developers pore through change logs and design documents that predate their great-great-great-great grandparents, and users inherit ancient (yet still useful) S3 buckets, curate the content with great care, and then ensure that their progeny will be equally good stewards for all of the precious data stored within

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.

While open access is a cornerstone of Wikipedia’s design principles, some worry the unrestricted scraping of internet data allows AI companies like OpenAI to exploit the open web to create closed commercial datasets for their models. This is especially a problem if the Wikipedia content itself is AI-generated, creating a feedback loop of potentially biased information, if left unchecked.

Both films are notable for the way they quietly slip into the hidden sexual spaces of their characters. Hollywood movies seem determined these days to present sex as an activity not unrelated to calisthenics. What Ozon knows about sex is like what Hitchcock knows about suspense: Not the explosion, but the waiting for the bomb to go off.

You’re likely seen as a bright brain with a knack for solving problems, and what good are the liberal arts¹ and the humanities² in solving the world’s large, technically complex issues? You want your work to have impact and “matter” — something you know to require hard work, discipline, and things like “frameworks” and “mental models.” Tactical, practical, and efficient. But consider, for a second, your thinking. Where did your thoughts and beliefs come from? What about your conviction, your mission, your sense of purpose on this earth? These questions are why the liberal arts and the humanities, or subjects distinct from professional and technical subjects, exist.

The ecosystem that we inhabit as technologists was not built with humans in mind, it was built to run laps around other industries within the capitalist game, and it does this on the backs of the young people it exploits. In simpler terms: the status quo of technology was not designed to make you a happy, content, morally well-rounded young person. That, however, is precisely the purpose of examining the world through a liberal arts lens. Through this frame of view, we might think thoughts without action items, try opinions on for size, celebrate contradiction, and revel in the pursuit of understanding both each other and the world around us.

At their core, the liberal arts and the humanities serve as aggregated documentation on the human condition — the kind of documentation that is meant to be digested, discussed with others, and revisited from whichever angles serve you best along your journey.

It is difficult to advocate for the liberal arts by appealing to results or metrics. But our bias towards viewing these non-instrumental disciplines through a problem-solving lens is exactly why we need spaces that suggest other ways of seeing the world. While that lens grants impressive achievement, it might also leave you wondering why you were even chasing after the thing you achieved to begin with. Our goal is to show you that the problem-solving lens is one of many possible views you can have on the world. You can treat this view like a pair of glasses, one that ought to be regularly removed and replaced with a more reflective, contemplative, and critical lens.