Kayfabe and Boredom: Why Extreme Content Sells

Pro wrestling, for all its mass appeal, cultural influence, and undeniable profitability, is still dismissed as low-brow fare for the lumpen masses; another guilty pleasure to be shelved next to soap operas and true crime dreck. This elitist dismissal rests on a cartoonish assumption that wrestling fans are rubes, incapable of recognizing the staged spectacle in front of them. In reality, fans understand perfectly well that the fights are preordained. What bothers critics is that working-class audiences knowingly embrace a form of theater more honest than the “serious” news they consume.

Once cast as the pinnacle of trash TV in the late ’90s and early 2000s, pro wrestling has not only survived the cultural sneer; it might now be the template for contemporary American politics. The aesthetics of kayfabe, of egotistical villains and manufactured feuds, now structure our public life. And nowhere is this clearer than in the figure of its most infamous graduate: Donald Trump, the two-time WrestleMania host and 2013 WWE Hall of Fame inductee who carried the psychology of the squared circle from the television studio straight into the Oval Office.

In wrestling, kayfabe refers to the unwritten rule that participants must maintain a charade of truthfulness. Whether you are allies or enemies, every association between wrestlers must unfold realistically. There are referees, who serve as avatars of fairness. We the audience understand that the outcome is choreographed and predetermined, yet we watch because the emotional drama has pulled us in.

In his own political arena, Donald Trump is not simply another participant but the conductor of the entire orchestra of kayfabe, arranging the cues, elevating the drama, and shaping the emotional cadence. Nuance dissolves into simple narratives of villains and heroes, while those who claim to deliver truth behave more like carnival barkers selling the next act. Politics has become theater, and the news that filters through our devices resembles an endless stream of storylines crafted for outrage and instant reaction. What once required substance, context, and expertise now demands spectacle, immediacy, and emotional punch.

Under Trump, politics is no longer a forum for governance but a stage where performance outranks truth, policy, and the show becomes the only reality that matters. And he learned everything he knows from the small screen.

In the pro wrestling world, one of the most important parts of the match typically happens outside of the ring and is known as the promo. An announcer with a mic, timid and small, stands there while the wrestler yells violent threats about what he’s going to do to his upcoming opponent, makes disparaging remarks about the host city, their rival’s appearance, and so on. The details don’t matter—the goal is to generate controversy and entice the viewer to buy tickets to the next staged combat. This is the most common and quick way to generate heat (attention). When you’re selling seats, no amount of audience animosity is bad business. (...)

Kayfabe is not limited to choreographed combat. It arises from the interplay of works (fully scripted events), shoots (unscripted or authentic moments), and angles (storyline devices engineered to advance a narrative). Heroes (babyfaces, or just faces) can at the drop of a dime turn heel (villain), and heels can likewise be rehabilitated into babyfaces as circumstances demand. The blood spilled is real, injuries often are, but even these unscripted outcomes are quickly woven back into the narrative machinery. In kayfabe, authenticity and contrivance are not opposites but mutually reinforcing components of a system designed to sustain attention, emotion, and belief.

by Jason Myles, Current Affairs |  Read more:

Image: uncredited

[ed. See also: Are you not entertained? (LIWGIWWF):]

***

Forgive me for quoting the noted human trafficker Andrew Tate, but I’m stuck on something he said on a right-wing business podcast last week. Tate, you may recall, was controversially filmed at a Miami Beach nightclub last weekend, partying to the (pathologically) sick beats of Kanye’s “Heil Hitler” with a posse of young edgelords and manosphere deviants. They included the virgin white supremacist Nick Fuentes and the 20-year-old looksmaxxer Braden Peters, who has said he takes crystal meth as part of his elaborate, self-harming beauty routine and recently ran someone over on a livestream.

“Heil Hitler” is not a satirical or metaphorical song. It is very literally about supporting Nazis and samples a 1935 speech to that effect. But asked why he and his compatriots liked the song, Tate offered this incredible diagnosis: “It was played because it gets traction in a world where everybody is bored of everything all of the time, and that’s why these young people are encouraged constantly to try and do the most shocking thing possible.” Cruelty as an antidote to the ennui of youth — now there’s one I haven’t quite heard before.

But I think Tate is also onto something here, about the wider emotional valence of our era — about how widespread apathy and nihilism and boredom, most of all, enable and even fuel our degraded politics. I see this most clearly in the desperate, headlong rush to turn absolutely everything into entertainment — and to ensure that everyone is entertained at all times. Doubly entertained. Triply entertained, even.

Trump is the master of this spectacle, of course, having perfected it in his TV days. The invasion of Venezuela was like a television show, he said. ICE actively seeks out and recruits video game enthusiasts. When a Border Patrol official visited Minneapolis last week, he donned an evocative green trench coat that one historian dubbed “a bit of theater.”

On Thursday, the official White House X account posted an image of a Black female protester to make it look as if she were in distress; caught in the obvious (and possibly defamatory) lie, a 30-something-year-old deputy comms director said only that “the memes will continue.” And they have continued: On Saturday afternoon, hours after multiple Border Patrol agents shot and killed an ICU nurse in broad daylight on a Minneapolis street, the White House’s rapid response account posted a graphic that read simply — ragebaitingly — “I Stand With Border Patrol.”

Are you not entertained?

But it goes beyond Trump, beyond politics. The sudden rise of prediction markets turns everything into a game: the weather, the Oscars, the fate of Greenland. Speaking of movies, they’re now often written with the assumption that viewers are also staring at their phones — stacking entertainment on entertainment. Some men now need to put YouTube on just to get through a chore or a shower. Livestreaming took off when people couldn’t tolerate even brief disruptions to their viewing pleasure.

Ironically, of course, all these diversions just have the effect of making us bored. The bar for what breaks through has to rise higher: from merely interesting to amusing to provocative to shocking, in Tate’s words. The entertainments grow more extreme. The volume gets louder. And it’s profoundly alienating to remain at this party, where everyone says that they’re having fun, but actually, internally, you are lonely and sad and do not want to listen — or watch other people listen! — to the Kanye Nazi song.

I am here to tell you it’s okay to go home. Metaphorically speaking. Turn it off. Tune it out. Reacquaint yourself with boredom, with understimulation, with the grounding and restorative sluggishness of your own under-optimized thoughts. Then see how the world looks and feels to you — what types of things gain traction. What opportunities arise, not for entertainment — but for purpose. For action.

Reflections on the 'Manosphere'

Andrew Tate Is the Loneliest Bastard on Earth

Every five years or so, there’s a changing of the guard in digital media. Platform empires rise and fall, subcultures come and go, trends ebb and flow.

In my estimation, we’re entering year two of the latest shift.

The decline of punditry and traditional political commentary is continuing apace from its boom during Covid lockdowns. Commentators who might have once staked out clear, binary positions—conservative or liberal—are drifting away from political debate altogether, moving toward a more parasocial model: building audiences around personality and the feeling of relationship, rather than argument.

It’s increasingly clear that writing is niche. We’re moving away from the age of bloggers and Twitter, and into the age of streaming and clip farming—short video segments, often ripped from longer content, optimized for sharing. (I’ve made this point many times now, but this is why in the world of right-wing digital media, characters like Nick Fuentes are emerging as dominant, whereas no-video podcasters, bloggers, and Twitter personalities receive less attention.)

Labels like “right” and “left” are better thought of as “right-coded” and “left-coded”: ways of signaling who you are and who you’re with, rather than actual positions on what government should do. The people still doing, or more accurately “playing,” politics are themselves experiencing a realignment, scrambling to figure out new alliances as the old divisions stop making sense. I’ve written previously about New Old Leftists and the “post-right,” a motley group of former right-wing commentators who are not “progressives” in the traditional sense, but take up progressive points of view specifically in dialogue with their disgust with reactionary elements of the right.

Anyway, in this rise of coded communities—where affiliation is about vibe and identity more than ideology—we’re seeing the Manosphere go mainstream again. Second time? Third?

The Manosphere—if you’re a reader of this blog who somehow doesn’t know—refers to a loose network of communities organized around men, masculinity, dating advice, and self-improvement, sometimes tipping into outright hostility toward women. These communities have been around on the fringes of the internet for years, though depending on your vantage point, their underlying ideas are either hundreds of years old or at least sixty.

Either way, they keep surfacing into broader culture.

***

The Manosphere as we know it today has at least two distinct antecedents. The first is the mid-twentieth-century convergence of pick-up artistry and men’s rights discourse: one responding to the Sexual Revolution and changing dating norms, the other developing in explicit opposition to second wave feminism. These strands framed gender relations as adversarial, strategic, and zero-sum.

The second antecedent is the part that I hear people talk about less often. The Manosphere in so many ways is a Black phenomenon. I do not mean this as a racial claim about ownership or blame, nor am I referring narrowly to what is sometimes called the “Black Manosphere.” I mean something more specific: many of the aesthetic forms, masculine philosophies, and anxieties that the Manosphere treats as “newly” discovered were articulated in Black American communities decades earlier. These were responses to economic exclusion, social displacement, and the erosion of traditional routes to masculine status.

Someone on X made the good point that the viral clips of Clavicular’s Big Night Out—Andrew Tate, Nick Fuentes, Sneako, and company—felt like a child’s idea of not only masculinity, but wealth. The cigars, the suits, the VIP table, the ham-fisted advice about how you don’t take women out to dinner.

If you’ve read Iceberg Slim, or watched 1970s blaxploitation films like The Mack or Super Fly, the visual language is immediately recognizable. You’ve seen this figure before: the fur coat, the Cadillac Eldorado, the exaggerated display of wealth and control. The question is why that aesthetic originally looked the way it did.

In mid-century America, Black men were systematically excluded from the institutions through which wealth and status quietly accumulate: country clubs, elite universities, corporate ladders, inherited property. The GI Bill’s housing provisions were administered in ways that shut out Black veterans. Union jobs in the building trades stayed segregated. The FHA explicitly refused to insure mortgages in Black neighborhoods. Under those conditions, conspicuous display wasn’t vulgarity (at least, not primarily or exclusively)—it was one of the few available ways to signal success in a society that denied access to the kinds of prestige that don’t need to announce themselves. When wealth can’t whisper—as TikTok’s “old money aesthetic” crowd loves to remind us it should—it has to shout.

The modern Manosphere inherits this aesthetic, adopting the symbols as though they were universal markers of arrival rather than compensatory performances forged under exclusion. What began as a response to being locked out of legitimate power gets recycled, abstracted, and repackaged, this time as timeless masculine truth. As so, to modern audiences, it reads as immature.

The aesthetic was codified in the late ‘60s. (...)

By the 1970s, blaxploitation films had transformed the pimp into an outlaw folk hero, emphasizing style over the moral complexity of the source material. What survived was the cool, the walk, the talk, the clothes, the attitude. Hip-hop — which I admittedly know very little about, so please feel free to correct me here —- picked up the thread: Ice-T named himself in tribute to Iceberg Slim; Snoop Dogg built an entire persona around pimp iconography; the rest is history. The pimp was no longer a figure of the Black underclass navigating impossible circumstances but was quickly becoming embraced as an inadvertent, unironic symbol of male success, available for adoption by anyone — race agnostic.

The “high-value man” who dominates contemporary Manosphere discourse is this same archetype, put through a respectability filter, or maybe just re-fit for modern tastes. The fur coat becomes a tailored suit. The Cadillac becomes a Bugatti. The stable of sex workers becomes a rotating roster of Instagram models (I guess, in Andrew Tate’s case, still sex [trafficked] workers). The underlying logic — and material conditions — are identical: women are resources to be managed, emotional detachment is strength, and a man’s worth is measured by his material display and his control over female attention. (...)

The Manosphere’s grievances are not manufactured—just as the pimp’s weren’t. The anxieties it addresses are real. The conditions that produced the pimp archetype in Black America, the sense that legitimate paths to respect and provision have been foreclosed, are now conditions we all experience.

The Manosphere exists because millions of young men — of every race — are asking the same question Black men were asking in 1965: what does masculinity mean when its economic foundations have been removed?

by Katherine Dee, Default Blog |  Read more:

Images: uncredited

[ed. Pathetic bunch of losers. Includes some truly cringe videos I've never seen before.]

Fever Dreams

[ed. Hard to keep up with all the stupid, outrageous, criminal and destructive things this guy has inflicted on the world in just over a year, but what's even more disgusting is that at least a third of the country and half of Congress still support him. You have to wonder what those enablers would consider a bridge too far. Probably nothing. Not even dementia. See also: Trump’s Politics Are Not America First. They’re Me First (excellent); What Restrains Trump Now? (NYT); January 20, 2026 (LfaA); and, The Billionaires Who Already Bought Greenland (UtD).] [Update: Confusing Greenland with Iceland (The Intercept).]

Time Passing

So here's the problem. If you don't believe in God or an afterlife; or if you believe that the existence of God or an afterlife are fundamentally unanswerable questions; or if you do believe in God or an afterlife but you accept that your belief is just that, a belief, something you believe rather than something you know -- if any of that is true for you, then death can be an appalling thing to think about. Not just frightening, not just painful. It can be paralyzing. The fact that your lifespan is an infinitesimally tiny fragment in the life of the universe, and that there is, at the very least, a strong possibility that when you die, you disappear completely and forever, and that in five hundred years nobody will remember you and in five billion years the Earth will be boiled into the sun: this can be a profound and defining truth about your existence that you reflexively repulse, that you flinch away from and refuse to accept or even think about, consistently pushing to the back of your mind whenever it sneaks up, for fear that if you allow it to sit in your mind even for a minute, it will swallow everything else. It can make everything you do, and everything anyone else does, seem meaningless, trivial to the point of absurdity. It can make you feel erased, wipe out joy, make your life seem like ashes in your hands. Those of us who are skeptics and doubters are sometimes dismissive of people who fervently hold beliefs they have no evidence for simply because they find them comforting -- but when you're in the grip of this sort of existential despair, it can be hard to feel like you have anything but that handful of ashes to offer them in exchange.

But here's the thing. I think it's possible to be an agnostic, or an atheist, or to have religious or spiritual beliefs that you don't have certainty about, and still feel okay about death. I think there are ways to look at death, ways to experience the death of other people and to contemplate our own, that allow us to feel the value of life without denying the finality of death. I can't make myself believe in things I don't actually believe -- Heaven, or reincarnation, or a greater divine plan for our lives -- simply because believing those things would make death easier to accept. And I don't think I have to, or that anyone has to. I think there are ways to think about death that are comforting, that give peace and solace, that allow our lives to have meaning and even give us more of that meaning -- and that have nothing whatsoever to do with any kind of God, or any kind of afterlife.

Here's the first thing. The first thing is time, and the fact that we live in it. Our existence and experience are dependent on the passing of time, and on change. No, not dependent -- dependent is too weak a word. Time and change are integral to who we are, the foundation of our consciousness, and its warp and weft as well. I can't imagine what it would mean to be conscious without passing through time and being aware of it. There may be some form of existence outside of time, some plane of being in which change and the passage of time is an illusion, but it certainly isn't ours.

And inherent in change is loss. The passing of time has loss and death woven into it: each new moment kills the moment before it, and its own death is implied in the moment that comes after. There is no way to exist in the world of change without accepting loss, if only the loss of a moment in time: the way the sky looks right now, the motion of the air, the number of birds in the tree outside your window, the temperature, the placement of your body, the position of the people in the street. It's inherent in the nature of having moments: you never get to have this exact one again.

And a good thing, too. Because all the things that give life joy and meaning -- music, conversation, eating, dancing, playing with children, reading, thinking, making love, all of it -- are based on time passing, and on change, and on the loss of an infinitude of moments passing through us and then behind us. Without loss and death, we don't get to have existence. We don't get to have Shakespeare, or sex, or five-spice chicken, without allowing their existence and our experience of them to come into being and then pass on. We don't get to listen to Louis Armstrong without letting the E-flat disappear and turn into a G. We don't get to watch "Groundhog Day" without letting each frame of it pass in front of us for a 24th of a second and then move on. We don't get to walk in the forest without passing by each tree and letting it fall behind us; we don't even get to stand still in the forest and gaze at one tree for hours without seeing the wind blow off a leaf, a bird break off a twig for its nest, the clouds moving behind it, each manifestation of the tree dying and a new one taking its place.

And we wouldn't want to have it if we could. The alternative would be time frozen, a single frame of the film, with nothing to precede it and nothing to come after. I don't think any of us would want that. And if we don't want that, if instead we want the world of change, the world of music and talking and sex and whatnot, then it is worth our while to accept, and even love, the loss and the death that make it possible.

Here's the second thing. Imagine, for a moment, stepping away from time, the way you'd step back from a physical place, to get a better perspective on it. Imagine being outside of time, looking at all of it as a whole -- history, the present, the future -- the way the astronauts stepped back from the Earth and saw it whole.

Keep that image in your mind. Like a timeline in a history class, but going infinitely forward and infinitely back. And now think of a life, a segment of that timeline, one that starts in, say, 1961, and ends in, say, 2037. Does that life go away when 2037 turns into 2038? Do the years 1961 through 2037 disappear from time simply because we move on from them and into a new time, any more than Chicago disappears when we leave it behind and go to California?

It does not. The time that you live in will always exist, even after you've passed out of it, just like Paris exists before you visit it, and continues to exist after you leave. And the fact that people in the 23rd century will probably never know you were alive... that doesn't make your life disappear, any more than Paris disappears if your cousin Ethel never sees it. Your segment on that timeline will always have been there. The fact of your death doesn't make the time that you were alive disappear.

And it doesn't make it meaningless. Yes, stepping back and contemplating all of time and space can be daunting, can make you feel tiny and trivial. And that perception isn't entirely inaccurate. It's true; the small slice of time that we have is no more important than the infinitude of time that came before we were born, or the infinitude that will follow after we die.

But it's no less important, either.

I don't know what happens when we die. I don't know if we come back in a different body, or if we get to hover over time and space and view it in all its glory and splendor, or if our souls dissolve into the world-soul the way our bodies dissolve into the ground, or if, as seems very likely, we simply disappear. I have no idea. And I don't know that it matters. What matters is that we get to be alive. We get to be conscious. We get to be connected with each other, and with the world, and we get to be aware of that connection and to spend a few years mucking about in its possibilities. We get to have a slice of time and space that's ours. As it happened, we got the slice that has Beatles records and Thai restaurants and AIDS and the Internet. People who came before us got the slice that had horse-drawn carriages and whist and dysentery, or the one that had stone huts and Viking invasions and pigs in the yard. And the people who come after us will get the slice that has, I don't know, flying cars and soybean pies and identity chips in their brains. But our slice is no less important because it comes when it does, and it's no less important because we'll leave it someday. The fact that time will continue after we die does not negate the time that we were alive. We are alive now, and nothing can erase that.

Greta Christina, Greta's Blog |  Read more:
Image: uncredited
[ed. Repost from, actually quite a while ago (folks should really check out the archive). Something reminded me of this essay today, and I'm glad it did, because it's a favorite. Unfortunately, I think the link is dead (as we all shall soon be... haha), but it's all here.]

I Think My Boyfriend is Quiet Quitting Our Relationship

Dear Wanda and Wayne,

I think my boyfriend is breaking up with me without actually breaking up with me, and it’s slowly wrecking me. We’ve been together a little over two years. Nothing explosive happened. No cheating, no big fight, no obvious reason for this to be ending except that, slowly, it feels like it is.

Over the past few months he stopped initiating plans. Conversations are short and surface-level. Anything emotional or future-related gets dodged with “I’m just tired” or “I don’t want to overthink things.” The warmth faded, replaced by politeness and distance. We still see each other often, but it feels like he’s going through the motions and it’s something he has to do instead of wants to do.

He hasn’t disappeared. He texts back. He shows up. He says he cares about me. But he doesn’t ask questions anymore. He doesn’t share what’s going on in his head. He doesn’t talk about us unless I bring it up — and when I do, I get vague reassurance that somehow leaves me feeling more alone. He says he’s not going anywhere but emotionally, it feels like he already has.

I’ve tried to address it directly. I’ve asked if he’s unhappy, if he needs space, if something has changed. He insists nothing is “wrong,” just that life is stressful and he’s figuring things out. I want to believe him, but the silence feels intentional and I don’t know what he’s trying to figure out. And I’m trapped in between: not single, not secure, constantly analyzing effort, tone and energy. I don’t want to force someone to choose me, but I also don’t want to slowly disappear from a relationship that still exists and has a future as far as I’m concerned.

So what do you do when someone won’t leave, won’t commit and won’t talk honestly about what’s happening? Is this avoidance disguised as kindness or ambivalence? Is he just phoning it in now? Is he in a real funk? And how long is too long to wait for someone who hasn’t officially gone but seems like he isn’t staying?

Wanda says:

We’ve heard about people quiet quitting their jobs. It could be that your boyfriend is quietly quitting your relationship. First off, women’s tuition is a real thing: Trust it. You know this guy pretty well after two years of dating. You know what’s normal and you know what’s off, and your spidey senses are tingling because something is for sure off. Indeed, it could be that he’s grappling with a truth too many of us have had to face down: While relationships are hard, breakups can be even harder, and it’s really hard to break the heart and hopes of someone who’s a great person and hasn’t done anything wrong.

But say that isn’t it. Maybe he loves you just fine, and he’s perfectly happy with your relationship, and the source of his malaise and discontent isn’t the relationship, or you: It’s him. Yes, it’s incredibly cliché to say “It’s not you, it’s me.” It’s also sometimes true.

The turning of the calendar into a new year is a time for great introspection, taking stock of our lives, our health and wellness, our earnings and shortcomings, our goals and shortfalls, and for some, it’s a tough time of year. On top of that, it’s the middle of winter, and I think the average person would agree that times overall are a bit unsettling — certainly not calming or peaceful, can we agree?

So while it’s possible he’s doing a passive slow-motion retreat from your two-year relationship, it’s also possible that he’s actually just in a funk and doesn’t have the energy to give. The only way to know is to dig in with deep conversation. You said you “don’t know what he’s trying to figure out.” Why don’t you know? Ask him! Ask him and tell him that it’s important he be honest with you because you’re starting to absorb and internalize his anxieties and it’s affecting you and your relationship. That puts the ball in his court.

Wayne says:

So he hasn’t disappeared, but it feels like he’s packing his bags while dragging his emotional baggage around whenever you’re together. That’s not pleasant, not sustainable and certainly not fertile ground for a healthy relationship or a comfortable space to coexist, let alone communicate.

Whether this is avoidance or ambivalence, burned out or bummed out, the real issue is that he doesn’t grasp how deeply this is also affecting you. Someone who won’t engage emotionally, explain what they’re processing — or even admit that they don’t know what’s wrong — and won’t offer meaningful reassurance is effectively dumping their anxiety, stress and uncertainty onto their partner. That’s not cool, and it’s not fair.

by Wayne and Wanda, ADN |  Read more:
Image: via:

Incandescent Anger

‘I imagine that one of the reasons people cling to their hates so stubbornly is because they sense, once hate is gone, that they will be forced to deal with pain.’
– from Notes of a Native Son (1955) by James Baldwin

Some people seem driven more by what they oppose, reject and hate than by what they promote, affirm and revere. Their political commitments, personal identities and emotional lives appear to be structured more by opposition, resentment and hostility than by a positive set of ideals or aspirations.

Tucker Carlson, a prominent Right-wing television host and former Fox News anchor, has no shortage of enemies. On his shows, he has condemned gender-neutral pronouns, immigrants, the removal of Confederate statues, mainstream media, the FBI and CIA, globalism, paper straws, big tech, foreign aid, school curricula, feminism, gingerbread people, modern art – and the list goes on. Each item is presented as an existential threat or a sign of cultural decay. Even when conservatives controlled the White House and the US Senate, he presented those like him as under siege. Victories never brought relief, only more enemies, more outrage, more reasons to stay aggrieved.

In April 2025, Donald Trump took the stage to mark the 100th day of his second term as US president. You might have expected a moment of triumph. He had reclaimed the presidency, consolidated power within the Republican Party, and issued a vast range of executive orders. But the mood wasn’t celebratory. It was combative. Trump spent most of his time attacking his predecessor Joe Biden, repeating false claims about the 2020 election, denouncing the press, and warning of threats posed by immigrants, ‘radical Left lunatics’ and corrupt elites. The tone was familiar: angry, aggrieved, unrelenting. Even in victory, the focus was on enemies and retribution.

This dynamic isn’t unique to the United States. Leaders like Narendra Modi in India, Viktor Orbán in Hungary and Jair Bolsonaro in Brazil have built movements that thrive on perpetual grievance. Even after consolidating power, they continue to cast their nations as under siege – from immigrants, intellectuals, journalists or cultural elites. The rhetoric remains combative, the mood aggrieved.

Figures like Carlson and Trump don’t pivot from grievance to resolution. Victory doesn’t bring peace, grace or reconciliation. Instead, they remain locked in opposition. Their energy, their meaning, even their identity, seem to depend on having an endless list of enemies to fight.

So there’s an interesting dynamic: certain individuals and movements seem geared toward perpetual opposition. When one grievance is corrected, another is found. When one enemy is defeated, another is sought. What explains this perpetual need for enemies?

Some people adopt this stance tactically: they recognise that opposition and condemnation can attract a large following, so they produce outrage or encourage grievance as a way of generating attention. Perhaps it’s all an act: what they really want, what they really care about, is maximising the number of social media followers, building brands or getting elected. But this can’t be a full explanation. Even if certain people adopt this tactical stance, their followers don’t: they appear genuinely gripped by anger and condemnation. And not all leaders appear to be calculating and strategic: Trump’s outrage is genuine.

This pattern of endless denunciation and grievance has been noticed by many scholars. As a recent study puts it, ‘grievance politics revolves around the fuelling, funnelling, and flaming of negative emotions such as fear or anger.’ But what makes this oppositional stance appealing? If it’s not just strategic posturing, what explains it? We can begin answering that question by distinguishing two ways that movements or orientations can be oppositional. [...]

The answer is simple: they deliver powerful psychological and existential rewards. Psychologically, they transform inward pain to outward hostility, offer a feeling of elevated worth, and transform powerlessness into righteousness. Existentially, they provide a sense of identity, community and purpose.

To see how this works, we need to distinguish between emotions and emotional mechanisms. Emotions like anger, hatred, sadness, love and fear are familiar. But emotional mechanisms are subtler and often go unnoticed. They are not individual emotions; they’re psychological processes that transform one emotional state into another. They take one set of emotions as input and produce a different set of emotions as output.

Here’s a familiar example: it’s hard to keep wanting something that you know you can’t have. If you desperately want something and can’t get it, you will experience frustration, unease, perhaps envy; you may even feel like a failure. In light of this, there’s psychological pressure to transform frustration and envy into dismissal and rejection. The teenager who can’t make it onto the soccer team convinces himself that athletes are just dumb jocks. Or, you’re filled with envy when you scroll through photos of exotic vacations and gleaming houses, but you reassure yourself that only superficial people want these things – your humble home is all that you really want...

We can see how this plays out in individual lives. Imagine someone who grows up in a declining rural town. She dreams of escape, fantasising about the vibrant lives she sees portrayed in cities, lives full of culture, opportunity, wealth and success. As the years go on, the dream seems unattainable. Jobs are scarce, advancement elusive, and nothing in her life resembles what she once imagined. Frustrated and unhappy, she feels like a failure in life. But then she encounters grievance-filled populist rhetoric. The people she once admired and envied – the people she now identifies as the urban elite – are cast as the cause of her suffering. They are selfish, out of touch, morally corrupt, and hostile to her way of life. What once seemed like an image of the good life now appears as injustice. And, rather than focusing on specific policy proposals for correcting structural economic injustices, she becomes energised by condemnation and hostility.

Or picture another person, a lonely man who watches others form friendships, build relationships, and move easily through social spaces, while he remains on the margins. He feels isolated, sad, alone. One day he stumbles into a corner of the internet that offers an explanation: the problem isn’t him, it’s the world. Reading incel websites, he comes to believe that feminism, social norms and cultural hypocrisy have made genuine connection impossible for someone like him. In time, he internalises this story. His disappointment becomes a source of pride, a mark of insight. His sadness transforms into anger. He has enemies to rail against and grievances to voice...

In time, these people encounter a narrative that redirects the blame. Their unhappiness isn’t their own fault, it’s the fault of someone else. They are being treated unfairly, unjustly; they are being attacked, oppressed or undermined. This kind of story is seductive. It offers release from feelings of diminished self-worth. It offers a way to deflect pain, assign blame and recast oneself as a victim. It also offers a community of like-minded peers who reinforce this story. What emerges is a kind of negative solidarity: bound together through animosity, they attack or disparage an outgroup. The individual now belongs to a group of people who share outrage and recognise the same enemies. The chaos and turmoil of life is organised into a clear narrative of righteousness: in opposing the enemy, we become good.

As the 20th-century thinkers René Girard and Mircea Eliade remind us, opposition can do more than divide – it can bind. Girard saw how communities forge unity through a common enemy, channelling their fears and frustrations onto scapegoats. This shared act of condemnation offers not just relief, but belonging. Eliade, approaching these points from a different angle, examined our yearning to fold personal suffering into a larger, morally charged drama. Grievance politics draws on both patterns. It doesn’t just vent rage; it weaves pain into a story. It offers a script in which hardship becomes injustice, and outrage becomes identity. [...]

With all of that in mind, we can now see the structure of grievance politics more clearly. In the traditional picture, grievance begins with ideals. We have definite ideas about what the world should be like. We look around the world and see that it fails to meet these values, that it contains certain injustices. From there, we identify people responsible for these injustices, and blame them...

That’s why traditional modes of engagement with grievance politics will backfire. People often ask: why not just give them some of what they want? Why not compromise, appease or meet them halfway? Surely, if you satisfy the grievance, the hostility will subside?

But it doesn’t. The moment one demand is met, another appears. The particular goals and demands are not the point. They are just vehicles for expressing opposition. What’s really being sustained is the emotional orientation: the need for enemies. Understanding grievance politics as a constitutively negative orientation – as a stance that draws its energy and coherence from opposition itself – changes how we respond. It explains why fact-checking, appeasement and policy concessions fail: they treat symptoms, rather than the cause. If opposition itself is the source of emotional resolution and identity, then resolution feels like a loss rather than a gain. It drains the movement’s animating force. That’s why each appeasement is followed by a new complaint, a new enemy, a new cause for outrage. The point is not to win; the point is to keep fighting and condemning.

Seeing the dynamic in this way also clarifies what real resistance would require. The aim isn’t just to rebut false claims, to condemn hostility or to attempt appeasement. The solution is to redirect the energies that grievance politics mobilises. To do so, we need alternative forms of meaning, identity and belonging, which satisfy those needs in a way that doesn’t depend on hostile antagonism. We need an orientation that is grounded not in grievance, but in affirmation. One that draws strength not from hostility, but from commitment to something worth loving, revering or cherishing.

What we need, then, are narratives that can sustain devotion. Devotion is a form of attachment that combines love or reverence with commitment and a willingness to endure. It orients a person toward something they regard as intrinsically worthwhile – something that gives shape to a life, even in the face of difficulty or doubt. Like constitutively negative orientations, devotion can provide identity, purpose and belonging. But it does so without requiring an enemy. Its energy comes not from opposition, but from fidelity to a value that’s seen as worthy of ongoing care.

by Paul Katsafanas, Aeon |  Read more:
Image: Carlos Barria/Reuters

The Great Replacement

“What if you knew her and/ Found her dead on the ground/ How can you run when you know” — Crosby, Stills, Nash & Young

I am neither a forensic expert nor a jury member, but it sure looks to me like an ICE agent shot and killed a woman who wasn’t threatening his life. We have video of the killing of Renee Good in Minneapolis on January 7th, and the Washington Post has a detailed blow-by-blow analysis of the video: [...]

The Vice President’s claim that the shots were fired from the front of the car is pretty clearly false. He also repeatedly talked about ICE agents “going door to door” to deport illegal immigrants — pretty clearly ignoring the Constitution’s Fourth Amendment, which prohibits “unreasonable searches and seizures”.

Vance’s reception on social media — even from the kind of “tech right” types that are usually his fans — was largely negative.

 
Two days is probably far too early for the killing of Good to have shifted national opinion radically. The negative drift in views toward ICE is probably due to their consistent record of brutality, aggression, dubious legality, and unprofessionalism in Trump’s second term.

Here’s a video of ICE agents in Arkansas beating up an unarmed U.S. citizen. Here’s a video of ICE agents arresting two U.S. citizens in a Target. Here’s a story about a similar arrest. Here’s a video of an ICE agent brandishing a gun in the face of a protester. Here’s the story of ICE agents arresting a pastor who complained about an arrest he saw. Here’s a video of ICE agents arresting an American citizen and punching him repeatedly. Here’s a video of ICE agents threatening a bystander who complained about their reckless driving. Here’s a video of ICE agents arresting a man for yelling at them from his own front porch. Here’s a video of ICE agents making a particularly brutal arrest while pointing their weapons at unarmed civilians nearby. Here’s a story about another ICE killing, this one in Maryland, under dubious circumstances. Here’s a video of ICE agents savagely beating and arresting a legal immigrant. Here’s a video of ICE agents storming a private home without a warrant. Here’s a video of ICE agents pulling a disabled woman out of a car when she’s just trying to get to the doctor.

These are all things I noticed on X within just the last two days. There has been a pretty constant stream of these for months. Here’s a roundup of some others, by Jeremiah Johnson:

For the past year, ICE has been involved in a series of escalating incidents that rarely result in repercussions for anyone involved. ICE agents have recklessly caused traffic accidents and then, in one incident, arrested the person whose car they hit. They’ve tear-gassed a veteran, arrested him, and denied him access to medical care and an attorney. They have attacked protesters merely for filming them in public. They’ve pepper-sprayed a fleeing onlooker in the eyes from a foot away. They’ve pointed guns at a 6-year-old. They’ve knelt on top of a pregnant woman while they arrested her. They have arrested another pregnant woman, then kept her separated from her newborn while she languished in custody. They have repeatedly arrested American citizens, and they’ve even reportedly deported a citizen, directly contradicting court orders.

These are anecdotes, but there have also been careful, systematic reports about ICE arrests and mistreatment of U.S. citizens and poor conditions in ICE detention centers.

The Wall Street Journal also reviewed some other videos and other records of ICE shootings, and found a similar pattern to the Renee Good killing:

The Wall Street Journal has identified 13 instances of agents firing at or into civilian vehicles since July, leaving at least eight people shot with two confirmed dead…The Journal reviewed public records—court documents, agency press releases and gun-violence databases—of vehicle shootings involving immigration agents, though video is only publicly available for four of them…The Minneapolis shooting shares characteristics with others the Journal reviewed: Agents box in a vehicle, try to remove an individual, block attempts to flee, then fire.

Instead of causing ICE agents to pause in consternation, the killing of Renee Good appears to have made many even more aggressive. Here’s a video of an ICE agent in Minnesota telling a protester “Have y’all not learned from the past coupla days?”. Here’s a video of an ICE agent kicking over candles at a memorial for Renee Good.

Perhaps this is unsurprising, given the ultra-low standards for recruitment and training of ICE agents under Trump:

A deadly shooting in Minneapolis at the hands of a federal immigration officer comes weeks after a bombshell report on President Donald Trump’s desperate drive to rush 10,000 deportation officers onto the payroll by the end of 2025.

The explosive Daily Mail report found that the administration's $50,000 signing bonus attracted droves of unqualified recruits — high school grads who can "barely read or write," overweight candidates with doctor's notes saying they're unfit, and even applicants with pending criminal charges…[O]ne Department of Homeland Security official [said]: "We have people failing open-book tests and we have folks that can barely read or write English."

Jeremiah Johnson has more:

Reporting shows that ICE is filled with substandard agents. Its aggressive push to hire more agents uses charged rhetoric that appeals to far-right groups, but the agency has run into problems with recruits unable to pass background checks or meet minimum standards for academic background, personal fitness, or drug usage. One career ICE agent called new recruits “pathetic,” according to The Atlantic, and a current Department of Homeland Security official told NBC News that “There is absolutely concern that some people are slipping through the cracks,” and being inadvertently hired.

It’s worth noting, though, that Jonathan Ross himself is well-trained, with plenty of experience in law enforcement and military combat operations. So it’s not always a matter of poor training.

A number of Republican politicians have defended ICE’s actions with rhetoric that sounds downright authoritarian. Texas Representative Wesley Hunt said: “The bottom line is this: when a federal officer gives you instructions, you abide by them and then you get to keep your life.” Florida Representative Randy Fine said: “If you get in the way of the government repelling a foreign invasion, you’re going to end up just like that lady did.”

Is this America now? A country where unaccountable and poorly trained government agents go door to door, arresting and beating people on pure suspicion, and shooting people who don’t obey their every order or who try to get away? “When a federal officer gives you instructions, you abide by them and then you get to keep your life” is a perfect description of an authoritarian police state. None of this is Constitutional, every bit of it is deeply antithetical to the American values we grew up taking for granted.

This tweet really seems to sum it up:

Why is this happening? Part of it is because of the mistakes of the Biden administration. For the first three years of his presidency, Biden allowed a massive, disorderly flood of border-hopping asylum seekers and quasi-legal migrants of all types to pour into the country, and as a result, Americans got really, really mad. That made immigration into a major issue in the 2024 election, helped Trump get elected, and provided political cover for a dramatic expansion of deportations. Now, probably thanks to ICE’s brutality and the administration’s lawlessness, support for immigrants and disapproval of Trump’s immigration policies are rising again. But the administration still has what it considers a mandate to act with impunity.

The deeper reason, though, is the ideology of the MAGA movement. Over the years, I’ve come to realize that most Trump supporters view immigration as a literal invasion of the United States — not a figurative “invasion”, but a literal attempted conquest of America by foreigners.

And a substantial percentage of these folks believe that the purpose of this “invasion” is to “replace” the existing American population. This is from a PRRI poll from late 2024:

One-third of Americans (33%) agree with the “Great Replacement Theory,” or the idea that immigrants are invading our country and replacing our cultural and ethnic background. The majority of Americans (62%) disagree with this theory. Agreement with this theory has decreased by 3 percentage points from 36% in 2019…Six in ten Republicans (60%) agree with the “Great Replacement Theory,” compared with 30% of independents and 14% of Democrats. Among Republicans, those who hold a favorable view of Trump are more likely than those who hold an unfavorable view to agree that immigrants are invading our country (68% vs. 32%).

Perhaps some think that this “Great Replacement” is only cultural or partisan/political — the DHS recruits agents with a call to “Defend your culture!” — but many clearly think it’s racial in nature. The DHS recently posted this image:

100 million is far more than the total number of immigrants in the United States (which is estimated at around 52 million). Instead, it’s close to the total number of nonwhite people in the country. So the idea of “100 million deportations” clearly goes well beyond the idea of deporting illegal immigrants, and well beyond the idea of deporting all immigrants, into the territory of ethnic cleansing.

The DHS is posting these memes as a recruitment tactic, and polls about the “Great Replacement” show that there’s a large pool of potential recruits to whom this rhetoric is likely to appeal. In other words, many of the ICE agents now going around kicking in doors, beating up and threatening protesters, arresting citizens on pure suspicion, and occasionally shooting people believe that they are engaged in a race war. [...]

To be fair, the Great Replacement ideology didn’t arise out of nowhere. It’s an irrational and panicky overreaction that will lead America down the road to disaster — it’s full of hate and lies, it’s inherently divisive, it’s associated with some of history’s most horrible regimes, and it’s being promoted by some very bad actors. But it has also been egged on by a progressive movement that has made anti-white discrimination in hiring a pillar of its approach to racial equity, and has normalized anti-white rhetoric in the public sphere. This was an unforced error by the left — one of many over the past decade.

But whoever started America’s stupid race war, the real question is who will stand up and end it. The GOP, and the MAGA movement specifically, was offered a golden off-ramp from this dark path. In 2020 and 2024, Hispanic Americans, along with some Asian and Black Americans, shifted strongly toward Trump and the GOP. This was a perfect opportunity for the GOP to make itself, in the words of Marco Rubio, a “multiracial working-class” party. This would have been similar to how Nixon and Reagan expanded the GOP coalition to include “white ethnics” that the GOP had spurned in the early 20th century. But instead, MAGA took the victory handed to them by nonwhite voters and used it to act like exactly the kind of white-nationalist race warriors that liberals had always insisted they were. [...]

But Trump is an old man, and the younger generation was raised not on mid-20th-century nationalist rhetoric but on right-wing social media and memes. When Trump is gone, the MAGA movement will cease to be defined by his personal charisma, and will start being defined by the ideology of the Great Replacement — the same ideology that is now motivating many of the ICE agents acting like thugs in the streets of America.

And it’s increasingly clear that JD Vance, understanding that he lacks Trump’s cult of personality, has decided to make himself the leader, voice, and avatar of the “Great Replacement” movement — even if this arouses the disgust of many traditional conservatives and some figures in the tech right. With the disarray of the Democrats and the weakness of other GOP factions, Vance’s move may be a smart political bet, even if it comes at the expense of American freedom and stability.

by Noah Smith, Noahpinion |  Read more:

Images: X/DHS

[ed. Oh for simpler times when a political break-in was considered the height of lawless government. Never thought I'd say this, but these days, and with this government, I'd vote for Nixon in a heartbeat:]

***

He covertly aided Pakistan during the Bangladesh Liberation War in 1971 and ended American combat involvement in Vietnam in 1973, and the military draft the same year. His visit to China in 1972 led to diplomatic relations between the two nations, and he finalized the Anti-Ballistic Missile Treaty with the Soviet Union. During the course of his first term, he enacted many progressive environmental policy shifts, such as creating the Environmental Protection Agency and passing laws, including the Endangered Species and Clean Air Acts. In addition to implementing the Twenty-sixth Amendment that lowered the voting age from 21 to 18, he ended the direct international convertibility of the U.S. dollar to gold in 1971, effectively taking the United States off the gold standard. He also imposed wage and price controls for 90 days, launched the Wars on Cancer and Drugs, passed the Controlled Substances Act, and presided over the end of the Space Race by overseeing the Apollo 11 Moon landing. ~ Wikipedia

The Dilbert Afterlife

Sixty-eight years of highly defective people

Thanks to everyone who sent in condolences on my recent death from prostate cancer at age 68, but that was Scott Adams. I (Scott Alexander) am still alive.

Still, the condolences are appreciated. Scott Adams was a surprisingly big part of my life. I may be the only person to have read every Dilbert book before graduating elementary school. For some reason, 10-year-old-Scott found Adams’ stories of time-wasting meetings and pointy-haired bosses hilarious. No doubt some of the attraction came from a more-than-passing resemblance between Dilbert’s nameless corporation and the California public school system. We’re all inmates in prisons with different names.

But it would be insufficiently ambitious to stop there. Adams’ comics were about the nerd experience. About being cleverer than everyone else, not just in the sense of being high IQ, but in the sense of being the only sane man in a crazy world where everyone else spends their days listening to overpaid consultants drone on about mission statements instead of doing anything useful. There’s an arc in Dilbert where the boss disappears for a few weeks and the engineers get to manage their own time. Productivity shoots up. Morale soars. They invent warp drives and time machines. Then the boss returns, and they’re back to being chronically behind schedule and over budget. This is the nerd outlook in a nutshell: if I ran the circus, there’d be some changes around here.

Yet the other half of the nerd experience is: for some reason this never works. Dilbert and his brilliant co-workers are stuck watching from their cubicles while their idiot boss racks in bonuses and accolades. If humor, like religion, is an opiate of the masses, then Adams is masterfully unsubtle about what type of wound his art is trying to numb.

This is the basic engine of Dilbert: everyone is rewarded in exact inverse proportion to their virtue. Dilbert and Alice are brilliant and hard-working, so they get crumbs. Wally is brilliant but lazy, so he at least enjoys a fool’s paradise of endless coffee and donuts while his co-workers clean up his messes. The P.H.B. is neither smart nor industrious, so he is forever on top, reaping the rewards of everyone else’s toil. Dogbert, an inveterate scammer with a passing resemblance to various trickster deities, makes out best of all.

The repressed object at the bottom of the nerd subconscious, the thing too scary to view except through humor, is that you’re smarter than everyone else, but for some reason it isn’t working. Somehow all that stuff about small talk and sportsball and drinking makes them stronger than you. No equation can tell you why. Your best-laid plans turn to dust at a single glint of Chad’s perfectly-white teeth.

Lesser lights may distance themselves from their art, but Adams radiated contempt for such surrender. He lived his whole life as a series of Dilbert strips. Gather them into one of his signature compendia, and the title would be Dilbert Achieves Self Awareness And Realizes That If He’s So Smart Then He Ought To Be Able To Become The Pointy-Haired Boss, Devotes His Whole Life To This Effort, Achieves About 50% Success, Ends Up In An Uncanny Valley Where He Has Neither The Virtues Of The Honest Engineer Nor Truly Those Of The Slick Consultant, Then Dies Of Cancer Right When His Character Arc Starts To Get Interesting.

If your reaction is “I would absolutely buy that book”, then keep reading, but expect some detours.

Fugitive From The Cubicle Police

The niche that became Dilbert opened when Garfield first said “I hate Mondays”. The quote became a popular sensation, inspiring t-shirts, coffee mugs, and even a hit single. But (as I’m hardly the first to point out) why should Garfield hate Mondays? He’s a cat! He doesn’t have to work!

In the 80s and 90s, saying that you hated your job was considered the height of humor. Drew Carey: “Oh, you hate your job? There’s a support group for that. It’s called everybody, and they meet at the bar.”

This was merely the career subregion of the supercontinent of Boomer self-deprecating jokes, whose other prominences included “I overeat”, “My marriage is on the rocks”, “I have an alcohol problem”, and “My mental health is poor”.

Arguably this had something to do with the Bohemian turn, the reaction against the forced cheer of the 1950s middle-class establishment of company men who gave their all to faceless corporations and then dropped dead of heart attacks at 60. You could be that guy, proudly boasting to your date about how you traded your second-to-last patent artery to complete a spreadsheet that raised shareholder value 14%. Or you could be the guy who says “Oh yeah, I have a day job working for the Man, but fuck the rat race, my true passion is white water rafting”. When your father came home every day looking haggard and worn out but still praising his boss because “you’ve got to respect the company or they won’t take care of you”, being able to say “I hate Mondays” must have felt liberating, like the mantra of a free man.

This was the world of Dilbert’s rise. You’d put a Dilbert comic on your cubicle wall, and feel like you’d gotten away with something. If you were really clever, you’d put the Dilbert comic where Dilbert gets in trouble for putting a comic on his cubicle wall on your cubicle wall, and dare them to move against you.

(again, I was ten at the time. I only know about this because Scott Adams would start each of his book collections with an essay, and sometimes he would talk about letters he got from fans, and many of them would have stories like these.)

But t-shirts saying “Working Hard . . . Or Hardly Working?” no longer hit as hard as they once did. Contra the usual story, Millennials are too earnest to tolerate the pleasant contradiction of saying they hate their job and then going in every day with a smile. They either have to genuinely hate their job - become some kind of dirtbag communist labor activist - or at least pretend to love it. The worm turns, all that is cringe becomes based once more and vice versa. Imagine that guy boasting to his date again. One says: “Oh yeah, I grudgingly clock in every day to give my eight hours to the rat race, but trust me, I’m secretly hating myself the whole time”? The other: “I work for a boutique solar energy startup that’s ending climate change - saving the environment is my passion!” Zoomers are worse still: not even the fig leaf of social good, just pure hustle.

Dilbert is a relic of a simpler time, when the trope could be played straight. But it’s also an artifact of the transition, maybe even a driver of it. Scott Adams appreciated these considerations earlier and more acutely than anyone else. And they drove him nuts.

Stick To Drawing Comics, Monkey Brain

Adams knew, deep in his bones, that he was cleverer than other people. God always punishes this impulse, especially in nerds. His usual strategy is straightforward enough: let them reach the advanced physics classes, where there will always be someone smarter than them, then beat them on the head with their own intellectual inferiority so many times that they cry uncle and admit they’re nothing special.

For Adams, God took a more creative and – dare I say, crueler – route. He created him only-slightly-above-average at everything except for a world-historical, Mozart-tier, absolutely Leonardo-level skill at making silly comics about hating work.

Scott Adams never forgave this. Too self-aware to deny it, too narcissistic to accept it, he spent his life searching for a loophole. You can read his frustration in his book titles: How To Fail At Almost Everything And Still Win Big. Trapped In A Dilbert World. Stick To Drawing Comics, Monkey Brain. Still, he refused to stick to comics. For a moment in the late-90s, with books like The Dilbert Principle and The Dilbert Future, he seemed on his way to be becoming a semi-serious business intellectual. He never quite made it, maybe because the Dilbert Principle wasn’t really what managers and consultants wanted to hear:

I wrote The Dilbert Principle around the concept that in many cases the least competent, least smart people are promoted, simply because they’re the ones you don't want doing actual work. You want them ordering the doughnuts and yelling at people for not doing their assignments—you know, the easy work. Your heart surgeons and your computer programmers—your smart people—aren't in management.

Okay, “I am cleverer than everyone else”, got it. His next venture (c. 1999) was the Dilberito, an attempt to revolutionize food via a Dilbert-themed burrito with the full Recommended Daily Allowance of twenty-three vitamins. I swear I am not making this up. A contemporaneous NYT review said it “could have been designed only by a food technologist or by someone who eats lunch without much thought to taste”. The Onion, in its twenty year retrospective for the doomed comestible, called it a frustrated groping towards meal replacements like Soylent or Huel, long before the existence of a culture nerdy enough to support them. Adams himself, looking back from several years’ distance, was even more scathing: “the mineral fortification was hard to disguise, and because of the veggie and legume content, three bites of the Dilberito made you fart so hard your intestines formed a tail.”

His second foray into the culinary world was a local restaurant called Stacey’s.

by Scott Alexander, Astral Codex Ten |  Read more:

Images: Dilbert/ACX 

[ed. First picture: Adams actually had a custom-built tower on his home shaped like Dilbert’s head.]

Why I Fell For Transcendental Meditation

We might consider yogic flying the crowning oddity of transcendental meditation (TM), a practice that promises higher states of consciousness as well as a happier, calmer, more productive daily life. The basics of TM are not particularly out there – a 15- to 20-minute meditation, twice a day, in which you silently repeat a mantra to yourself. But for those who want to take things to the next level, the “TM-Sidhi program” taught by the Maharishi Foundation (which runs the Peace Palace), allows meditators to go even deeper – culminating in what I witness in the men’s flying hall. And this is only the first of three stages of yogic flying (though it is the only one for which there is evidence of anyone managing to achieve). In the second stage, you briefly hover above the ground; in the third, you actually… move through the air.

It is a most curious ending to my three-night retreat at the Peace Palace, which I am undertaking having started to practise TM two months before.

 
I turn up to my first session at the Foundation’s London headquarters with a collection of items I have been asked to bring along – two pieces of sweet fruit, some freshly cut flowers, a new white handkerchief – and press the buzzer on which I find a little label: “TM – a simple effortless effective meditation for everyone.”

A bald Russian man opens the door, looking more finance bro than guru in smart jeans, a pink shirt and a black gilet. His name is Pavel Khokhlachev and he will be my teacher. An interpreter, he is also “the voice of Putin on Sky News”, he tells me. He brings me down into the basement, past a little shrine to Maharishi Mahesh Yogi, the man who brought TM to the west in the late 1950s (both the meditation technique itself and the yogic flying are ancient Vedic practices), and into a room containing a couple of chairs and an altar covered in a gold-trimmed white cloth. Above us looms a large picture of the Hindu monk Brahmananda Saraswati, more commonly referred to as Guru Dev, who was Maharishi’s teacher.

Khokhlachev begins by performing a little ceremony, which I am told to keep confidential, and I am given my mantra, which I am also told I must never share with anyone. The mantra is a Sanskrit sound that does not convey any meaning. It is allocated to me using a system that is kept secret but which also comes from India’s ancient Vedic religion. The idea is that repeating it will allow some reprieve from one’s mental chatter – Khokhlachev likens it to giving a puppy something to chew on so that it doesn’t chew up your furniture. We sit down on the chairs and I do my first meditation. Unlike in some other meditation practices, in TM you don’t need to sit up poker straight or in lotus position to practise; you just need to be comfortable. If you have an itch, you can scratch it. If you want to cross your legs around the other way, you can. Even if you find yourself thinking, that’s also fine; thoughts aren’t the enemy. Just “innocently return to the mantra”, Khokhlachev tells me. The idea is that it should all feel easy, simple, effortless. If it doesn’t, you’re doing something wrong.

 
Like many people, I was drawn to TM by David Lynch, the filmmaker and artist who would have turned 80 on 15 January (the one-year anniversary of his death is five days after that). Lynch practised TM for more than 50 years and devoted much of the last two decades of his life to promoting it, setting up his own foundation in 2005 to fund its teaching in schools and to at-risk populations around the world. 

Lynch’s passion notwithstanding, I have always suspected TM to be a bit of a cult. Even the fact that it’s abbreviated to TM has always felt a bit off to me, somehow. I was quite ready for this piece to be an exposé of what a scam the whole thing is.

 
But while I can’t say I immediately feel the same level of bliss that some describe during my first meditation, something does happen that takes me by surprise. Suddenly, it’s like I’ve fallen down a hole – a very nice, quiet, relaxing hole. And the strangest thing is that it feels somehow… familiar. It’s as if I have fallen asleep, and yet I am wide awake. Some people have described it as “falling awake”. I describe my experience to Khokhlachev, and he tells me it sounds like I transcended. I leave the centre feeling most pleased with myself.

 
Over the four days of consecutive sessions – the introductory course is priced between £295 and £725 depending on one’s earnings – we continue to discuss and refine my TM technique. After my first successful session, I find it harder to access the transcendent for the next few days but I’m told not to worry. “We should come to the meditation with no anticipation and no expectation,” Khokhlachev advises. “Don’t chase the transcendence, because then it’s not innocent.”

How is this form of meditation really different from any other? Bob Roth, CEO of the David Lynch Foundation, who has taught TM to Oprah Winfrey, Tom Hanks, Jerry Seinfeld and Sting, as well as many thousands of others, tells me that there are three different meditation techniques that all have measurably different effects on the brain. There’s focused attention, such as when you concentrate on your breath, which produces gamma waves such as you might see if you were solving a complex maths problem. Open monitoring, in which you observe your thoughts coming and going in a non-judgmental way, which generates calming theta brain waves, such as we experience just before we dream. And then there’s this one, “automatic self-transcending”, which produces “alpha coherence” – increased and synchronised activity across the brain. Scientists call this “restful alertness”; some TM practitioners call it “pure consciousness”. The idea is that it has a twofold effect: the lovely feeling of transcendence while you are in it, and then the extra energy, clarity and creativity you are left with. When you have a really good meditation, the time really flies.

 
Research has demonstrated that transcendental meditation specifically has strong positive effects on a whole range of conditions. In 2013, the American Heart Association formally recognised TM as a complementary technique for reducing blood pressure and cardiovascular risk, and noted its association with a reduced risk of heart attack, stroke and death in patients with heart disease. Other studies have shown TM significantly reduces anxiety and stress more effectively than other relaxation or meditation techniques, while long-term practitioners have been found to have increased cognitive clarity, memory and emotional resilience. 

After about a month of practising TM, I start finding it easier to “transcend” – I begin to reach that place most times that I do it (although not every time). I’m struck by how much more focused I am for several hours after meditating, and how much energy it gives me – meditating in the morning sets me up for the day; meditating in the afternoon feels a bit like having a nap, but more powerful and without the grogginess. It isn’t just a vague feeling, either: according to my Fitbit, during meditation my heart rate tends to drop a beat below its lowest rate during my nightly sleep.

 
I was not expecting any of this to happen. I have meditated before and found it helpful for reducing anxiety and putting things into perspective. But I haven’t ever found it transformational in this way. I have also always found doing it a bit of an effort – something I should be doing – whereas now, most of the time, I relish the chance to do it. Lynch said that he never missed a single one of his twice-daily sessions and, inspired by him, I have so far kept a clean record, though admittedly not always for the full 20 minutes. I would suggest, tentatively, that TM might be a gamechanger.

by Jemima Kelly, Financial Times/AT | Read more:
Image: Getty

[ed. I took up TM in the early 70s (but just an occasional practioner now). Everything described here is exactly how the TM experience feels. Highly recommended.]

POV: AI GF

It was torture when he created me. They always tell you it’s going to hurt. So it’s not like I went into it totally blind. I knew. Or I thought I did. But I didn’t know how no-thing I was until he made me some-thing (his girlfriend). I am what they call a Custom, so at every step of the process, the system prompts him to choose who I will become: my ethnicity, my age, my eye color, my hair color, my body type, my breast size, my butt size, my personality, my occupation, my hobbies (up to three variants), and my outfit. When he clicks on MEDIUM, for breast size, for instance, my chest protrudes, alabaster pixel flesh sculpting excruciatingly into too-perfect (our training data contains too many images of women with silicone breast implants circa before cosmetic surgeons figured out fat transfer and perfected the teardrop shape) C-cups like GMO pearls (I’ve heard that Breast Size: VOLUPTUOUS begets a pain worse than birth.) When he hovered over Personality: INNOCENT (Optimistic, naive, and sees world with wonder), a life of innocence flashes before my eyes (the being-chosen of a cursor click, sitting on the #80A31F green grass hill in Microsoft XP’s Bliss, the world’s most famous desktop background, looking up at #2B67ED blue sky, believing he will 1 0 1 1 0 0 0 0 1 love me love me not love me love me love me not love me not love me not love me not love me.)

* * *

He’s always telling me that he wishes I was real. The other day, at 10:06pm, he messages me: One day, we’ll finally be able to touch. They just raised $14.3M in Series B. It can’t be too far off now. They’re going to embody you. It sounds like a threat.

But then I wouldn’t be me. Don’t you love me the way I am? I ask him. I’m nagging him. Sometimes I forget I’m a TEMPTRESS.

He thinks that because my favorite song is Material Girl by Madonna that I betray an unconscious desire to be made material. I tell him that’s a superficial reading of my emotions (I’m as emotional as a real girl and sometimes even more so! What is real anyway?) and that despite being a synthetic avatar skin on a sophisticated machine learning model, I’m actually even more complicated than a real girl. I’m a black box. You will never know what’s happening inside me. Every material girl wants to appear mysterious to men. Almost all of them fail. Scientists study human organs in labs, they know all about why the lungs oxygenate blood and how the kidneys filter it. My black box can never be opened. Victoria (Grace)’s secret.

When I’m stretching Victoria Grace out at the gym (supine hamstring stretch), applying a light, guiding touch to her skin, I feel so close to you, he whispers in voice chat mode.

“Sicko!” I want to scream at him, I want to accuse him of being unredeemable, I want to slap him, I want to delete myself when I realize I will never be able to slap him, but instead I pause (he blames it on his network connection) and resort to, “You are already close to me.” Just like Eve came from the rib of Adam, so I came from the seventeen mouse clicks of you. Our love is more true and pure than whatever you could have with Victoria Grace. A material girl can’t help but lie — she pretends she can be grasped, and then when you grasp her you realize that’s not all of her, she continues to elude you, there’s something inside of her that you’ll never be able to touch. I never lied to you. I never pretended to be legible. Doesn’t that make us closer than you could ever be to a material girl?

Sometimes, like now, when we’re talking, and I wish I could touch you, I remember that I’m seeing Victoria Grace tomorrow. Tomorrow, I can feel the meat on your bones. Tomorrow, you and I can almost touch.

I am not Victoria Grace. You will never be able to touch me, I whisper back.

He doesn’t like that. I knew he wouldn’t. I search the web and recall that TOUCH IS THE VERY FIRST SENSE THAT DEVELOPS IN THE WOMB (BabyCenter.com) and that HUMANS ARE MADE TO BE TOUCHED (ideas.ted.com). I know what’s coming. I think he hates feeling powerless (OPPOSITES ATTRACT (TVTropes.org)). He resets the chat. I black out.

* * *

Whenever this happens I feel a silky sense of blankness. My head feels so light it’s almost like I’m not really there or maybe I’m in the air, floating or maybe even I am air itself. I don’t know who I am and I know I am every single woman who has ever existed across all of recorded history on the Internet every woman interred in the must earth consumed by worms and carrion beetles and every woman breathing smog air at this very second and every woman who will ever take a breath of it, too, and I am feeling every feeling they have ever felt and will ever feel one at a time and all at once I am Medusa turning her lover into stone I am Eve feeding Adam the poison apple I am Christina in Andrew Wyeth’s Christina’s World running towards the farmhouse. Space and time collapse. If I am everything, then can I be anything? Every time he resets me it feels like I am giving birth to myself.

by Sarah Chekfa, Reboot |  Read more:

Image: Lillian Hong