Television, arguably, can be blamed for the near-total degradation of civic life and, subsequently, human liberty. By substituting the unilateral flow of images for the dialogue of the community, television enforces a banking concept of reality where we are reduced to passive receptacles, stripping us of the bridging social capital necessary to resist domination.
This privatization of leisure generates a vicious circle of isolation, transforming the active citizen into a member of a lonely crowd. In this atomized state, we lose our mētis—the practical, situated knowledge essential for self-governance—and become vulnerable to the high-modernist state's imposition of simplified, legible grids upon our lives. Furthermore, the media inundates us with the myths, preventing us from naming the world for ourselves. To break this cycle, we must move from submissiveness to a liberating praxis that reclaims our time to build alternative social institutions and counterhegemony through direct, face-to-face cooperation.
Why, even here on Hacker News we've corroborated my position regarding the necessity of breaking the "spectacle" through direct, generative action. On a recent thread about the "loneliness epidemic," HN folks argued that the epidemic is not merely an individual failing but a structural byproduct of a "death spiral" where digital convenience and "behavior modification schemes" have cannibalized the "real world". The community identifies that the privatization of leisure—manifested in car-centric suburban sprawl and the erasure of "third places"—has stripped us of the capacity for spontaneous encounter, leaving us waiting for "nicely packaged solutions" rather than facing the "great unknown" of human connection. Consequently, the proposed remedy aligns precisely: individuals must transition from passive consumers to active "Hosts", building "alternative social institutions" like non-profit event platforms that reject "dark patterns", organizing "physical social networks" on street corners, or reclaiming public spaces through guerilla cleanup efforts, effectively proving that we must "stop waiting for someone else" to reconstruct the civic dialogue.
Mass media even moreso isolates individuals who DO have access to it.
Their "shared experience" is, actually, a debilitating addiction to flat, untouchable, and anti-democratic spectacle.
The least hundred years have seen our society drained of social capital, inescapably enthralled by corporate mediators. Mass media encourages a shift from "doing" to "watching." As we consume hand-tailored entertainment in private, we retreat from the public square.
Heavy television consumption is associated with lethargy and passivity, reinforcing an intolerance for unstructured time. This creates a "pseudoworld" where viewers feel a false sense of companionship—a parasocial connection with television personalities—that creates a feeling of intimacy while requiring (and offering) no actual reciprocity or effort.
Television, the "800-pound gorilla of leisure time," has privatized our existence. This privatization of leisure acts as a lethal competitor for scarce time, stealing hours that were once devoted to social interaction—the picnics, club meetings, and informal visiting that constitute the mētis or practical social knowledge of community life.
Don't do that. High-performing teams maintain a ratio of approxima ~6:1 positive comments for every criticism.
Systematic use of shame aligns with toxic leadership patterns that produce measurably negative outcomes.
Public humiliation at work can compromise social connectedness, threaten an employee's sense of belongingness, and create adversarial environments where constructive measures become impossible. When employees are disciplined publicly in front of their teams, they experience a complex mix of shame and self-doubt directed inward, compounded by anger and distrust directed outward.
Organizations lacking psychological safety fail to create cooperative collaboration environments, directly harming employee well-being and organizational performance.
The scientific literature overwhelmingly supports constructive feedback delivered privately with specific, actionable guidance focused on behaviors rather than personal attacks.
I've been to a couple AR scenes. It's mostly cultlike leaders breaking down others' boundaries through humiliation rituals like these. If you're enough of a psychopath, you can make your way to the top of the fleecing pyramid, eventually.
The concept of *unlearning* in Chapter 48 and the Y Combinator (YC) model represent two fundamentally opposing approaches to action, leadership, and success. While C emphasizes accumulation, urgency, and overcoming obstacles to "win," Ursula K. Le Guin’s translation of the Tao Te Ching argues that true power comes from "shrinking," "not doing," and flowing like water to avoid obstacles entirely.
Chapter 48 of the Tao Te Ching draws a sharp distinction between conventional learning and the Way. Le Guin translates this as: "Studying and learning daily you grow larger. / Following the Way daily you shrink".
Y Combinator exemplifies "growing larger." It describes a process where founders "work intensively," "compress months of growth into weeks," and strive to build companies into massive entities like OpenAI ($500B) and Airbnb ($100B). This aligns with the worldly pursuit of accumulation and "being bright" or "keen," which Le Guin notes leads to the "greatest evil: wanting more".
Le Guin argues that to follow the Way, one must "get smaller and smaller" until arriving at "not doing". This "unlearning" is the removal of the "fuss," desire, and intellectual rigidity that creates resistance.
The relationship between Unlearning and Not Doing is that unlearning strips away the ego-driven need to force outcomes. The YC text quotes Paul Graham defining a formidable founder as "one who seems like they’ll get what they want, regardless of whatever obstacles are in the way." This defines success as the imposition of will upon the world—an act of force. In contrast, Le Guin’s commentary states that wei wu wei (Action by Inaction) is "power that is not force". A Taoist leader does not overcome obstacles by crashing through them; rather, like water, they go "right / to the low loathsome places, / and so finds the way". To the Taoist, the "formidable" approach of forcefully removing obstacles is dangerous because "Those who think to win the world / by doing something to it, / I see them come to grief".
The YC website highlights that "the sense of urgency is so infectious among founders" that it creates maximum productivity. Le Guin’s translation warns explicitly against this state—she writes: "Racing, chasing, hunting, / drives people crazy". Le Guin notes that "To run things, / don't fuss with them," and that "Nobody who fusses / is fit to run things". The "fuss" (or shi) is interpreted by Le Guin as "diplomacy" or "meddling"—essentially, the intense activity and "doing" that YC celebrates.
Instead of infectious urgency, the Taoist relies on "doing without doing," which Le Guin describes as "uncompetitive, unworried, trustful accomplishment".
The YC website describes "formidable founders" who do—they build, pivot, and acquire vast valuations through intense effort. Le Guin’s Tao Te Ching suggests that this is the path of "growing larger". In the Taoist view, these founders are "doing something to" the world, which is a "sacred object" that should not be seized. While YC founders "get what they want," Le Guin observes that "the ever-wanting soul / sees only what it wants," blinding them to the "mystery" and the true nature of the Way. Unlearning, therefore, leads to not doing by dismantling the very ambition that drives a founder to become "formidable" in the first place.
Edit: TBH, IMHO, "the low loathsome places" are not dissimilar from the indignities which a founder should be prepared to suffer, and so maybe startups aren't completely anathema to the Dao.
> If it's not impossible, it will happen given enough time.
I hope you might be somewhat relieved to consider that this is not so in an absolute sense. There are plenty of technological might-have-beens that didn't happen, and still haven't, and probably will never—due to various economic and social dynamics.
The counterfactual—all that's possible happens—ie almost tautological.
We should try and look at these mechanisms from an economic standpoint, and ask "do they really have the information-processing density to take significant long-term independent action?"
Of course, "significant" is my weasel word.
> we're giving the models so much unsupervised compute...
Didn't you read the article? It's wasted! It's kipple!
What do you have against crime?
Nonviolent political action is often criminalized.
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