Technology has always been a part of human existence. Today though, says the experimental physicist, Ursula M. Franklin, technology has large-scale effects on culture itself. Ursula Franklin is an experimental physicist, University Professor Emeritus at the University of Toronto, a former board member of the National Research Council and the Science Council of Canada, and a companion of the Order...
Are We Really Engineers?
This is part one of the Crossover Project. Part two is here and part three is here. A conference talk based on this work is now available here. I sat in front of Mat, idly chatting about tech and cuisine. Before now, I had known him mostly for his cooking pictures on Twitter, the kind that made me envious of suburbanites and their 75,000 BTU woks. But now he was the test subject for my new project, to see if it was going to be fruitful or a waste of time.
Weird Studies
Professor Phil Ford and writer J. F. Martel host a series of conversations on art and philosophy, dwelling on ideas that are hard to think and art that opens up rifts in what we are pleased to call "reality."
AI, I tried to love you – Writings and rehearsals by Nathan Schneider
Among my peers who study the cultures and economies surrounding technology, I often find myself more tech-positive than most. On the whole I like computers, like the internet, and like in general the emergent human creativity that these things have enabled and revealed. A source of my appreciation is that I expend a lot of effort on the practice of “slow computing,” which is to say, choosing tools and technical communities that I can feel in right relationship with. I tend to approach new socio-technologies (like gig economies, blockchains, and social media) not from a perspective of why is this so bad? so much as asking how could we do this right?
Does modernisation erase cultural difference – or amplify it? | Psyche Ideas
We understandably fear the flattening effect of modernity. But global data from China to Peru tells a hopeful story
People & Technology
To understand AI’s effect on moral character, ethicist Kwame Anthony Appiah goes back to John Stuart Mill, and the idea that people are shaped by their choices.
Technoableism
Technoableism is a belief in the power of technology that considers the elimination of disability a good thing, something we should strive for. It’s a classic form of ableism—bias against disabled people, bias in favor of nondisabled ways of life. Technoableism is the use of technologies to reassert those biases, often under the guise of empowerment.
A Real Political Economy of Technology - The Ideas Letter
Two technological futures are competing for political and material priority: generative AI and the green transition. Benanav argues that while AI is marketed as a world-reordering breakthrough, its productivity gains…
The future is low-tech: lessons from the early 2000s ft. Jésabel DC | Config 2026
AI as Normal Technology
The normal technology frame is about the relationship between technology and society. It rejects technological determinism, especially the notion of AI itself as an agent in determining its future. It is guided by lessons from past technological revolutions, such as the slow and uncertain nature of technology adoption and diffusion. It also emphasizes continuity between the past and the future trajectory of AI in terms of societal impact and the role of institutions in shaping this trajectory.
AI-induced cultural stagnation is here - Fast Company
AI-mediated culture is already being filtered in ways that favor the familiar, the describable, and the conventional.
Tetrad of media effects
Marshall McLuhan's tetrad of media effects uses a tetrad - a four-part construct - to examine the effects on society of any technology/medium by dividing its effects into four categories and displaying them simultaneously. The tetrad first appeared in print in articles by McLuhan in the journals Technology and Culture (1975) and et cetera (1977). It first appeared in book form in his posthumously-published works Laws of Media (1988) and The Global Village (1989).
Humanists Have Done Nothing Wrong | Defector
For many years, I’ve held a pet theory that cultural consumers can be grouped into two broad categories: Primary Source People and Secondary Source People. The former are the book lovers, cinephiles, archive perusers, and history buffs who grew to love their areas of study because of the specific objects that constitute the field: the…
The continued search for Spime Script
The rants and raves of Simon Wardley on Evolution, Technology, Economics and Business
We Need To Stop Calling Entertainers ‘Artists’
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