I’ve thought a lot over the past few years about the relationship between privacy and justice, selfhood and community. Tried to summarize some of that in here. ssense.com/en-us/editoria…
I’ve wondered from the beginning of the pandemic how to derive solidarity from an ethical demand for isolation. I think a similar problem has dogged tech-lash debates about social media. A mismatch between our desires (and needs) and the ethos of digital privacy.
When it comes to online, we clearly want what makes us sick. But the healthier practices often seem to sublimate rather than alleviate our symptoms, a new way of experiencing our sickness.
Like Carole White in Todd Haynes’s SAFE, we find ourselves embracing cures that exacerbate our real predicament (loneliness, estrangement, fear of contamination by the other). ssense.com/en-us/editoria…
Anyway, I didn’t get to talk about it much in the essay (and it’s difficult to do), but I see some of the same thing in the way some of us, especially people of means, are dealing with the pandemic — where obsessive fear of infection can be both prudent and neurotic.
A pandemic whose worst effects were the consequence of segregation and inequality, a society that disdains weakness and fragility, cannot be solved by rich folks in the suburbs becoming more fearful of other people, more self-satisfied in their solipsism.
The cure isn’t worse than the disease, but it is exacerbating the conditions that gave it rise. The only term or ethic that feels capable of escaping this trap, to me, is “care.” Care for others, embracing our vulnerability and theirs.
(Whereas “safety,” like “privacy,” feels totally inadequate. Neither were really available to most of us before or since, and often, the preservation of both — for the wealthy and ensconced — has come at our expense.)
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Whatever else it is, labor-saving AI is a technical means of “de-skilling” new territories of production. Whether it (presently) “works” for creative endeavors is secondary to — or maybe made irrelevant by — the fact that its implementation is desirable to capital...
AI is desirable to capital because it promises to obsolete yet another class of specialized craftspeople — who, like other craft workers, have been advantaged in the wage struggle by dint of their perceived indispensability.
we have not become more respectful of others, we've become more afraid of them! but we don't want to say that.
a lot of these ethical flare-ups that purport to be about respecting others' unknown life experiences, vulnerabilities, and statuses have an unspoken premise: that there's no way you could possibly find out anything about them, by I don't know, like, talking to them!
i guess ppl who pushed the gay lover theory of the Pelosi attack (e.g. conservative pundits, Don Jr, the CEO of twitter) will now say the SF police are lying, bc the only remotely honorable alternative would be to feel intense shame and apologize profusely justice.gov/opa/press-rele…
you'll say I shouldn't assume these people have normal brains / real emotions / the concept of honor, but if I had done something like this, and then found out how wrong I was 24 hours later, I would die of shame. I'd be unable to function. that would be it for me
.@DineshDSouza yesterday: “My conclusion? this guy, the assailant, is either a sexual partner or a male prostitute, and this is a sexual rendezvous that went sideways.”
“‘What do you do in this school?’ a teenage student asked her. ‘I’m a social work intern,’ she told him. ‘Oh,’ he said, comprehending. ‘You snatch babies.’” newrepublic.com/article/167627…
in “PMC” terms: Social workers are a disciplinary arm of capital, obviously, but their profession is made out to be something else, something about justice, which is both an authorizing myth AND the terms on which social workers themselves come to resist their assigned role.