Category Archives for: Community

The Choices in Taiwan and Initiating a Cooperative from Nothing

14 May 2016

[self-note: this was published using markdown, and is a really good example post using it]

the choices in Taiwan

Nor can it be said truly that a pure­blooded Chinese could ever quite disagree with Chuangtse’s ideas. Taoism is not a school of thought in China, it is a deep, fundamental trait of Chinese thinking, and of the Chinese attitude toward life and toward society. It has depth, while Confucianism has only a practical sense of proportions; it enriches Chinese poetry and imagination in an immeasurable manner, and it gives a philosophic sanction to whatever is in the idle, freedom­loving, poetic, vagabond Chinese soul. It provides the only safe, romantic release from the severe Confucian classic restraint, and humanizes the very humanists themselves; therefore when a Chinese succeeds, he is always a Confucianist, and when he fails, he is always a Taoist.
Yutang Lin (林語堂), Zhuangzi (莊子), Introduction

I recently felt that in Taiwan, and this may apply to any single-cultured country, that the choice of cultures is ultimately limited to two: with the society or without.

Taiwan lacks communities with diversity and ideal values. Of my time here, I have only found two places with ideal values but without diversity (of mind), and several with a little more diversity but without ideal values. Furthermore, I felt unable to find or even create a place-based community within Taiwan’s society.

That feeling contrasts with the feeling in multiple-cultured societies, where I felt I’m able to manipulate a space to create a place-based community within the existing dense settlement, or simply join one of the existing diverse, ideal-valued communities.

Taiwan has one culture [not including aboriginal cultures], therefore there is only one choice within it. America has several cultures, therefore several choices exist through its cultures: other countries’ cultures, capitalism, art life, consumerism, religions, non-culture, media-oriented culture (suburbanism), technological optimism, hippies, small towns, The South, etc.

In Taiwan, the only partially-inclusive spaces I have found with such diverse cultures are places where international people meet: hostels, Chinese class, post-graduate school. I have not found other spaces [within the society] that escape the cultural values of Taiwanese society.

Hostels are where I lived and what I mostly called a home, so the experience was phenomenal: I had a well-valued home, surrounded by a ethically-good culture and infinite nature. Without such places, one finds one’s self in a scary singular society, and without willingness to participate in that scary society, one is left with only one choice: to leave it.

It is by far the society I’ve spent the longest time in, excluding the suburbs where I grew up. But, I can’t say I lived in it the entire time. I was in my own world [todo: link a post which exemplifies this], while my body was in Taiwan’s world. Perhaps the public spaces were the only Taiwanese places I’ve spent a lot of time in: the streets, day markets, neighborhoods, parks, nature: you know, the spaces where passion is satisfied capital-free. I’m unsure if that counts as living in it.

Alas, it is time to find that little place next to the mountain, not far from a city, with the best climate (and microclimate!) of the country. Somewhere east of Tainan I believe. And so, like the Trascendentalists who probably had to escape Puritanism, and the Taoists who probably had to escape Confucianism, I must escape Taiwanese culture, or whatever words one uses to describe the values of contemporary Taiwan.

At least, for the moment; Before I re-attempt to create an ideal community within the city[?] again; Or before I re-attempt to cooperate with Taiwanese society again [No! Create your own. Do not join others. Let them join you!].

progeniting an ideal cooperative from nothing, with special guest: Aristotle

[I] Also might need a place in the city too, but hopefully with good weather and easy access to nature to keep me sane [Noooo].

The next twelve years Aristotle devoted with extraordinary industry to the establishment of a school, the Lyceum, to the institution and pursuit of a program of investigation, speculation, and teaching in almost every branch of knowledge, and to the composition of all, or most, or at least the more scientific portions, of those of his writings which are now extant.
Richard McKeon, The Basic Works of Aristotle, Biographical Note

This, except for my directions: critical theory, social and urban interventions, civic technology, games, etc.

Aristotle began teaching regularly in the morning in the Lyceum and founded an official school called “The Lyceum”. After morning lessons, Aristotle would frequently lecture on the grounds for the public and manuscripts of his compiled lectures were eventually circulated. The group of scholars who followed the Aristotelian doctrine came to be known as the Peripatetics due to Aristotle’s tendency to walk as he taught.

So, I should begin by creating meet-ups in public places: ask a well-located temple; or can alternate places based on weather: hot springs, cold springs, day markets. Whoever comes frequently, may become a friend or associate, but the goal is not to create an organization:

Unlike Plato, Aristotle was not a citizen of Athens and so could not own property; he and his colleagues therefore used the grounds of the Lyceum as a gathering place, just as it had been used by earlier philosophers such as Socrates. Aristotle and his colleagues first began to use the Lyceum in this way in about 335 BCE., after which Aristotle left Plato’s Academy and Athens, and then returned to Athens from his travels about a dozen years later. Because of the school’s association with the gymnasium, the school also came to be referred to simply as the Lyceum. Some modern scholars argue that the school did not become formally institutionalized until Theophrastus took it over, at which time there was private property associated with the school.
Wikipedia, Peripatetic school

If Aristotle was a citizen and was able to own property, would he have tried to get space? Did he have the money (surely Alexander paid him well. Maybe I’m reading this wrong?)? When such a good space exists, why spend money on another space? Use the public space!

Aristotle’s main focus as a teacher was cooperative research, an idea which he founded through his natural history work and systematic collection of philosophical works to contribute to his library. His students were assigned historical or scientific research projects as part of their studies. The school was also student run. The students elected a new student administrator to work with the school leadership every ten days, allowing all the students to become involved in turn.
Richard McKoen

Yes, the program is entirely cooperative, and molded by the people within it. Though, projects shouldn’t be assigned by one person, rather, people should assign it to themselves, and be responsible for it, out of intrinsic desire, which is precisely what a good social meet-up conceives in the minds of its participants.

Administration is a pain: setting up meetings, inventory management, etc. The dirty work must be shared, just as cleaning a bathroom in a shared apartment is.

Media can be shared within a physical space. It must be convenient to access to by participants that use it the most. Because one doesn’t have a space, one will have to negotiate, in the case of a temple, with the temple’s staff. [problem: access limited by time; not 24 hours]

The aim of the school, at least in Aristotle’s time, was not to further a specific doctrine, but rather to explore philosophical and scientific theories; those who ran the school worked rather as equal partners.

Everyone has an equal say in the whole of the organization.

The meet-ups (“school”) do not have a direction. The direction depends on its constituents, on what’s in the mind of the participants at that time. The participants and the directions may change frequently: Directions are temporal as the wandering mind’s thoughts. Participants are temporal too, as long as they are wandering too.

re-joining society

[todo: ???
I just had a daydream about restarting Humans of Taiwan, in Tainan, but with a critical theory emphasis. It’s still a similar format, but I select topics, questions, to be more critical. Pictures too can be critical, of urban and social problems. With it, people commented, and sometimes it would be civically helpful, and I would be able to solve small problems with the help of commenters. Doing this everyday would provide me organizing experience, networking with organizations, civic discussion through Facebook, and I would provide a model to solve civic problems. It is entirely bottom-up, because I begin with the individual’s problem; that is, what the individual thinks is a problem in their mind. By limiting subjects to I individuals’ problems, larger solutions, projects, implementations, may develop.

Leave a comment | Categories: Applied Philosophy, Autonomy, Community, Humanities, Life, Personal, Philosophy, Philosophy of Education, Political Philosophy, Public Sphere, Social Philosophy, Thoughts

On Humanism

17 December 2015

This began as a digression from The Categorization of Knowledge. It’s also relevant to recent posts about rationality, especially the anti-humanism Wikipedia article, which includes content from past philosophical movements related to humanism.

Humanism is a philosophical and ethical stance that emphasizes the value and agency of human beings, individually and collectively, and generally prefers critical thinking and evidence (rationalism, empiricism) over unthinking acceptance of dogma or superstition. The meaning of the term humanism has fluctuated according to the successive intellectual movements which have identified with it. Generally, however, humanism refers to a perspective that affirms some notion of human freedom and progress.
Wikipedia, Humanism

It seems difficult to define humanism. From my skimming of the Wikipedia article, humanism seems to be optimistic of human progress, of the ability to gain knowledge about humans, and, notoriously, of the ability to “collectively” guide humans toward progress.

From the belief in a universal moral core of humanity it followed that all persons are inherently free and equal. For liberal humanists such as Kant, the universal law of reason was a guide towards total emancipation from any kind of tyranny.

Nietzsche argues in Genealogy of Morals that human rights exist as a means for the weak to constrain the strong; as such, they do not facilitate the emancipation of life, but instead deny it.

Marx believed human rights were a product of the very dehumanization they were intended to oppose.

Foucault challenged the foundational aspects of Enlightenment humanism, as well as their strategic implications, arguing that they either produced counter-emancipatory results directly, or matched increased “freedom” with increased and disciplinary normalization.

His anti-humanist skepticism extended to attempts to ground theory in human feeling, as much as in human reason, maintaining that both were historically contingent constructs, rather than the universals humanism maintained.
Wikipedia, Anti-humanism

Postmodern critics who are self-described anti-humanists…have asserted that humanism posits an overarching and excessively abstract notion of humanity or universal human nature, which can then be used as a pretext for imperialism and domination of those deemed somehow less than human.
Wikipedia, Humanism, polemics section

The main problem of humanism seems to be that in order to achieve “human freedom and progress”, it motivates people to ascribe the method of creating “universal laws”, the basis of politics, which impede freedom, and therefore, impedes progress for those who’s freedom is impeded.

It seems that anti-humanists are anarchists. Is there another method to achieve freedom and progress without creating rules (laws, policies, etc.)? An ideology. There is no need for laws or policies; An ideology is enough. It is society’s norms. Individuals are free, just pressured by the majority of society. Anarchic individuals and the majority can live their own ways. The problem is when anarchists are unable to live within the ideology.

That’s the problem (!!!). How can an anarchist live, for example, in any capitalistic country, where one must obtain currency in order to exchange for basic goods (rent, food, health)? Well, I think one almost always has the option to go into the wild and live off of nature, but that’s an extreme degree; Not all anarchists self-sufficient farmers or hunter-gatherers. Instead of thinking about an individual, the question should be reframed from the point of an anarchic community. How can an anarchist community live within the ideology?

Again, using capitalism as an example of ideology, they can probably horde together some food and housing, but health is still part of the public sector, and rent still exists. These can be somewhat relieved by living further from a city, or in a cheap district of a city (likely a slum), but that brings another problem: cities offer more human development potential, but anarchists are unable to live there because the cost of rent is high.

Well, that’s a problem of capitalism. And I’ve digressed into anti-capitalism again. I should continue this thought within non-capitalism ideologies [todo]. Ah well. That’s that.

Leave a comment | Categories: Community, Empericism, Epistemology, Ethics, Humanities, Philosophical Movements, Philosophy, Political Philosophy, Rationalism, Rationality, Social Anarchism, Social Philosophy

I Can Almost See the Sun

11 December 2015

This is part of a series of thoughts that are thematically bounded by a criticism of capitalism, communication, and rationality.

This post contains three parts:

The Sun

Recommended listenings: “Sun in Your Eyes” and “Sun it Rises”.

I thought of the the sun, dreamed of hopping farms in New Zealand and Australia, checked the weather in southwest Taiwan. It is considerably warmer. Then I realized it.

All of this time I’ve been communicating through written language because the weather in Yilan, Taiwan is rainy, and recently, cold. Over time, reading and writing in an isolated dwelling, I lost weight, became habituated to communicating through this medium, prioritizing it over finding and talking to people with similar values. I was unable to fight it, media was easier, my physical condition made it a grudge to commute to the city. It’s the same experience I had at home. It stops me from acting, instead writing it down through ideals and directions.

At first, in addition to my physical condition and habituation, I thought it was the lack of money and a lack of desire to follow what capitalism wants. Perhaps they may be factors too, but recently it dawned that an alternate reason, a simple anti-cure exists: a lack of sun. The sun is what powers me to wake up, go out, and socialize.

The experience is very close now. I can almost see the sun. And the city.

The Experience

Excerpts from John Dewey, Art as Experience, end of chapter 1:

For only when an organism shares in the ordered relations of its environment does it secure the stability essential to living

The artist has his problems and thinks as he works. But his thought is more immediately embodied in the object. Because of the comparative remoteness of his end, the scientific worker operates with symbols, words and mathematical signs.

The artist does his thinking in the very qualitative media he works in, and the terms lie so close to the object that he is producing that they merge directly into it

This sounds like the distance between communication and rationality. Here it’s not just spatial distance, it’s temporal. The artist “thinks as he works“.

Dewey separates the two, artist and scientist. I feel the separation now too, I am definitely not a scientist.

Direct experience comes from nature and man interacting with each other. In this interaction, human energy gathers, is released, dammed up, frustrated and victorious. There are rhythmic beats of want and fulfillment, pulses of doing and being withheld from doing.

To overpass the limits that are set is destruction and death, out of which, however, new rhythms are built up.

The proportionate interception of changes establishes an order that is spatially, not merely temporally patterned.

Inner harmony is attained only when, by some means, terms are made with the environment.

The time of consummation is also one of beginning anew. Any attempt to perpetuate beyond its term the enjoyment attending the time of fulfillment and harmony constitutes withdrawal from the world.

Instead of trying to live upon whatever may have been achieved in the past, it uses past successes to inform the present.

Only when the past ceases to trouble and anticipations of the future are not perturbing is a being wholly united with his environment and therefore fully alive.

Sounds like Seneca here, with regard to past, present and future.

The live animal is fully present, all there, in all of its actions: in its wary glances, its sharp sniffings, its abrupt cocking of ears. All senses are equally on the qui vive. As you watch, you see motion merging into sense and sense into motion — constituting that animal grace so hard for man to rival.

His senses are sentinels of immediate thought and outposts of action, and not, as they so often are with us, mere pathways along which material is gathered to be stored away for a delayed and remote possibility.

Experience in the degree in which it is experience is heightened vitality. Instead of signifying being shut up within one’s own private feelings and sensations, it signifies active and alert commerce with the world; at its height it signifies complete interpenetration of self and the world of objects and events

Yes! The feeling of acting upon sense, the savage instincts, it is quite the experience. Does that make it irrational? It depends. Isn’t all one can do is to do one’s best within social time and space? Why is goal-oriented behavior better [beyond economic productivity]?

Because experience is the fulfillment of an organism in its struggles and achievements in a world of things, it is art in germ. Even in its rudimentary forms, it contains the promise of that delightful perception which is esthetic experience.


Well, it’s worth including in the series of posts. There’s surely things about communication I’ve missed here; Furthermore, it seems Dewey understands the way “artists”, or the artistic side of humans, communicate with the world. It’s something I feel Habermas glances over. What that something is I haven’t been able to explicate.

The City

Excerpts by Jane Jacobs, The Death and Life of Great American Cities, last chapter:

City processes in real life are too complex to be routine, too particularized for application as abstractions. They are always made up of interactions among unique combinations of particulars, and there is no substitute for knowing the particulars.

At first reading it sounded like hopelessness here, but upon rereading it seems to emphasize bottom-up thinking and relationships.

In the life sciences, organized complexity is handled by identifying a specific factor or quantity—say an enzyme—and then painstakingly learning its intricate relationships and interconnections with other factors or quantities. All this is observed in terms of the behavior (not mere presence) of other specific (not generalized) factors or quantities. To be sure, the techniques of two-variable and disorganized-complexity analysis are used too, but only as subsidiary tactics.

In principle, these are much the same tactics as those that have
to be used to understand and to help cities. In the case of under-
standing cities, I think the most important habits of thought are
1. To think about processes;
2. To work inductively, reasoning from particulars to the gen-
eral, rather than the reverse;
3. To seek for “unaverage” clues involving very small quan-
tities? which reveal the way larger and more “average” quantities are operating.

This sums up Jane’s method of inquiry: process otology, inductive reasoning, and street knowledge (gladly, no word for this). The process ontology is the method of observing behaviors (processes) and its relations to specific factors.

I’ve always been skeptical of anything beyond the third habit: street knowledge. Its not that I’m just skeptical of Jane’s method of inquiry, rather, in my mind, it all fell under street knowledge; I didn’t distinguish it.

Of districts, main streets, individual shops, public placss, public spaces, neighborhoods, people, gentrification, de-gentrification, ethnic enclaves — all of which have their own unique culture, the people individually, public transport, pedestrian and biking accessibility, and so on, is all magically inputed in the mind, and decisions come out. I don’t think of the method of inquiry. I only think of the particulars and creating a particular application. Never further.

Jane might be on to something, beyond spending half a book attacking quantitative thinkers, she’s able to talk to those thinkers, “scientists” in Dewey’s terms, she’s able to communicate. Every city dweller has the intuition of her book, but she seems to be the first to explicate it, and in doing so, she created an important urban planning book.

Instead of trying to create social movements, create technology to to enable people to make more political decisions, create anarchist spaces, create art which could convey the same messages in a much higher speed, she decided to talk to the scientists.

It’s strange that scientists can even talk. Perhaps the pertinent question is: why scientists are unable to learn from experience as opposed to the symbols of communication from others? Why did they fail to see this when they live in New York? Why did they fail to see it communicated through art? Does a strong artist-scientist dichotomy really exist?

I think the problem, perhaps missing from the book, is of culture and economy, in this case, American culture and American capitalism. Why the developers (private and public) have surplus wealth in the first place, spend it hastily on urbanization — likely pressured by capitalism, and the greater the city the greater the pressure, and what do they hope people will act like?; Why their culture brought them up to think scientifically, even on non-science topics. [todo: could continue this thought]

The surplus wealth, the productivity, the close-grained juxtaposition of talents that permit society to support advances such as these [the example was disease control] are themselves products of our organization into cities, and especially into big and dense cities.

I agree with the close position of talents communicating and acting, and the density factor of cites, though less so in a an exclusive capitalistic culture. I disagree on the fact they have to be big, and I don’t think it’s ideal either.

It may be romantic to search for the salves of society’s ills in slow-moving rustic surroundings, or among innocent, unspoiled provincials, if such exist, but it is a waste of time. Does anyone suppose that, in real life, answers to any of the great questions that worry us today are going to come out of homogeneous settlements?

Hah, this is quite persuasive. I agree that nothing comes out of homogenous settlements, but I disagree that things cannot be learned from other kinds of human settlements and societies. Human settlements and societies are the real experiments, and what works in one place could work in another. I disagree again: All cities depend on it’s rustic surroundings, and caring for them is a responsibility of the city, simply because they provide the sustenance. These areas do require more thinking, and one must be there to think about it. I disagree yet again: One can escape society’s ill’s by getting out of the society. When a city culture is so dominating and progress is too slow, outside of the city becomes a place with alternate possibilities (though, it’s sometimes possible to create alternative space within the city or make social progress for the entire city): where artists go to create villages, anarchists go to create their own districts, and generally where people go to form new communities, which themselves are vital, just on a smaller scale.

That leads to another point against big cities that Jacobs is missing: things don’t come out of big cities, they come out of particular people in it, as mentioned before, “the close-grained juxtaposition of talents”. A big city is just has more groups of organized talents, a university is supposed to have a higher ratio of these, a small town could have just as many equal to a vibrant neighborhood, down to a single group, which is probably around 2-15 people. It’s not the size, or even density in the case of China, it’s about throwing diverse people together and giving them space to allow them to self-organize.

Dull, inert cities, it is true, do contain the seeds of their own destruction and little else. But lively, diverse, intense cities contain the seeds of their own regeneration, with energy enough to carry over for problems and needs outside themselves.

New York is constantly devouring capital by constantly gentrifying itself. It regenerates at the cost of the world’s labor. In the act of caring for her city, a city I love too, Jane ensues blind optimism for it.

Leave a comment | Categories: Aesthetics, Area, Art, Communication, Community, Critical Theory, Experience, Experience, Humanities, Personal, Philosophy, Philosophy of Social Science, Social Philosophy, Urban Philosophy

Free from Capitalism

05 December 2015

This is part of a series of thoughts that are thematically bounded by a criticism of capitalism, communication, and rationality.

[todo: incomplete and very important to complete]

Yesterday’s post, Why did I Read?, was a good question.

Yesterday night, I read about half of Fragments of an Anarchist Anthropology by David Graeber. It was reinvigorating. Why? Because it discarded much of modern reality, global capitalism. It talks of a society that exists outside of that infinitely complex system. And just outside of it, lies fresh air.

I’ve lived in cities for quite some time. When one lives in a city, capitalism pervades, even if one ignores money. It exists in the behavior of people and in the material of the urban environment.

If one is somewhat creative, then one likely has the a criticism of capitalism in one’s mind.

The desire for socio-political change may take creative forms, which simply depends on the past and current things in the mind. In the case of design, city experience — visual, traveling, talking, living — is far more useful than books.

When I live in a city, I tend go in directions all which are opposite of capitalism. The desired end of my creation is the to alter the behavior of people to act more natural. Examples of past means are: creating critical media — fine art, game, film, etc. –, creating a public space [place-based community] with DIY or anarchistic values, creating tools to aid the generation of healthy communities and neighborhoods, creating tools to limit conspicuous urbanization, and creating tools to direct people toward making positive and urban impacts.

When I live outside of a city, I try to philosophize it — understand it all. This lead to the reason I read:

The reason I began reading is because I wanted to talk about things that I experience in the world, from epistemology to the culture I’ve lived in and back.

I wanted to understand the city, and how social and political changes occur in it, so that I help could make those changes. But to understand it, one must understand human minds, politics, and, of course, capital.

This lead to my interest in critical theory, which covers everything, though in a very messy and outdated way, urban planning, urbanization, decision-making, action, and much continental philosophy.

Trying to philosophizing the entire thing is useless, but the random readings helped elaborate possible directions [, much like Graeber does in Fragments]. It was the organization of 27 years of life experience. The directions that came out, were quite good, they were similar to MIT Center of Civic Media, and many went beyond it.

But as I didn’t have the wealth to do these things, I had to write for grants or and apply for graduate school. I also had to plan how to get some money. And in the process, I had more house time, and kept reading.

Somewhere during my reading of David Harvey’s “Right to the City” I realized that much of capitalism’s problems don’t apply to me.

The problems mentioned in Harvey’s essay are the privatization of food, housing, healthcare, neoliberalism, and in the case of the US, nearly everything. Harvey’s solution is to socialize, or better, uncommodify it all. It’s a kind of communization.

But I live like a bum, keep my belongings in a backpack, sleep at friends’ places, use Taiwan’s excellent and low-cost healthcare, and work part-time jobs for capital. The jobs are my only hard connections to capitalism, as I sometimes need the capital to sustain, especially when the gift economy fails or when I just want to take a lone path in exploring (meaning not many social contacts for gift exchanges) away from institutions and society.

So why bother with the capitalistic city?
Why not just live on my own, or within a public space community in a city or a smaller community outside of it? Why not proceed in the direction that I desire, which is near parallel to the anarchistic directions sketched out by Graeber?

Because I lived in the city. I deeply care(d?) about the people in it. My friends, the people on my street, the people in my neighborhood, in my city, in my country. The point of all my work in the city and out of it is to help those people live better lives.

It just happens that they live under a capitalistic society.

So, what now? It is my responsibility to reverse capitalism? Should I remove them from the place they love too? Or is it okay to ignore those people and live in a separate society (the physical space may not matter that much, though rent is a difficult obstacle) like so many indigenous societies do?

These past few weeks I’ve also been reminded of the film Omoide Poro Poro (Only Yesterday, おもひでぽろぽろ), where the main character, after living in the city for her entire life decides to move to a rural area, to live.

[todo: stopped writing that night, publishing now, though incomplete, it’s a very important self-assessment. The thought started because Fragments reminded me that I didn’t need to live (and worry) under capitalism. I could live in a more anarchic way.]

Leave a comment | Categories: Community, Critical Theory, Ethics, Humanities, Life, Personal, Philosophy, Political Philosophy, Rationality, Self-assessment, Thoughts

The Revolution Will Not Be in the Bedroom

03 September 2015

[todo: incomplete, also, don’t feel like philosophizing — the weather is getting warm again! :) Though, in retrospect, this is a really good thought]

Sparked by an old thought which reoccured, in which through the process of writing, other associated old thoughts were found:

For a white collar worker in a developed country during the Information Age, the commodity one creates may be digital, or a service, either way, immaterial.

In Taiwan, a lot of the commodities, perhaps even a majority of the economy, still seem to be material. – [link ideology of Taiwan, materials science, crafting, food].

One may first think that is a sign of lack of progress of honing the rational, but it isn’t.

Material commodity is dealt with as with any other manual labor work, but with the prevalence of smartphones, people are able to simultaneously consume, think, socialize of specific interests (including people).

So, although the material commodity is valued, people are still able to gain much non-valued information, through experience and media.

Because much of the commodities are material, it forces people to have more experience with material, reality, as opposed to information, media.

Consistent time with material reality creates experiences, maintains social and land relationships within locality, and fosters a sense of community, for people and the material.

[todo: to be continued?]

Some people comment negatively on how people use their smartphones while in the public, with friends, with a loved one. I see it positive, one is able to have both: the social and personal interest.

I absolutely loved the times I picnicked in Asia with friends, doing our individual work in the same physical space.

It fosters a sense of community.

San Francisco kept this sense by taking their laptops into the parks, as did the more communal parts of New York.

Nature is necessary as a free public space. Cafes are a commodity, and should be avoided, as they often add no value (unless the time of being with the people leads to additional human capital. No, cafes are exclusive places, not everyone can afford to be there! Hmm, maybe it’s a problem with property.).

Isolation via Desktop Computer

The problem occurs when people use their digital devices in solitude. This destroys community, harks modern urban planning dystopias.

Perhaps it was the fact that desktop computers were invented first, became prevalent in the homes of those that could afford to, and then, much later, affordable, usable, laptops became available. During this gap in time, a good amount of society may have been clicking away toward their interests, in their isolated bedrooms.

It’s natural to be attracted to knowledge, but not at the cost of eyes on the community.

This period of time was a dark one. Luckily, it didn’t take long to change to laptops. Yet, much of America is still stuck in their rooms due to habit, or suburban sprawl (suburban accumulation of capital, lack of public spaces, etc.), a different problem.

It’s exemplary to see certain blue collar workers integrate smartphones into their lives and adapt so well, while certain people are still stuck in habit, organizing digital information in their rooms. I often categorize these people in my mind as human and inhuman.

Perhaps if one experienced the simultaneous life, working toward self-interest and being social, one would then try to avoid doing one or the other exclusively from then on.

…Or, perhaps, this is all just a problem of my inability to control my own time.

Leave a comment | Categories: Community, Mind and Matter, Philosophy, Social Philosophy