Notes

this must be the funniest thing i’ve ever typed

“The Invention of the Modern Self”:

The history of modern selfhood […] centers on the inescapable and ultimately unresolvable tension between a desire for uniqueness, accompanied by a belief in the power of self-transformation, and the recognition of how deeply we are shaped by our biology and social origins.

[T]he modern self, at least in its European and North American varieties, [is] a kind of paradox. On the one hand, in the 18th century, as the mental grip of religion weakened, “the idea spread that ordinary people had the potential for autonomy and were capable of exerting their liberty, whether in the choice of spouse, occupation, religious beliefs, or governing bodies.” But at the very same time, “individuals came to be viewed as creatures shaped by social conditioning…. Original sin lost its hold, but seeping into its place [came] the idea that our identities are formed by class, race, ethnicity, sexuality, age, profession, and marital status.”

“The existential struggle between being a ‘we’ and an ‘us’”:

In extending the existential and phenomenological importance of ‘the Look’ to collective (rather than individual) experience, Sartre draws a distinction between the ‘we-subject’ (le nous-sujet) and the ‘we-object’ (le nous-objet). Since nous in French is used for the first-person plural, in English we could translate Sartre (as his American translator Hazel Barnes did) as drawing a distinction between the ‘we’ and the ‘us’. Sartre himself was wary of deriving theoretical insights from mere grammatical categories, especially when many languages do not even use or differentiate between a first-person plural pronoun. But, as the philosopher Sarah Pawlett-Jackson argues in The Phenomenology of the Second-Person Plural (2025), pronouns came into use precisely in order to capture a particular form of lived experience, a particular phenomenological standpoint.

In order to experience the world from a ‘we-perspective’, certain basic criteria need to be met. First of all, there must be a plurality of subjects who are undergoing the experience. If I am the only person enjoying the sunset, my enjoyment is felt by me as an individual subject, rather than by we as a plural subject. Secondly, the subjects must be unified in some sense. If a stranger sitting near me is enjoying the same sunset, it would be presumptuous to say that we experienced it together unless our enjoyment has been communicated to one another. We haven’t created the necessary unity.

[W]hereas a we-experience can take place between a dyad, an us-experience is necessarily triadic in its structure. A felt sense of ‘us-ness’ can arise only in relation to an external Third element.

With us-experiences, one can speak of a plural or collective double-consciousness. The members of the ‘we’ are no longer singularly conscious of a shared object of experience, but are doubly conscious of themselves as an object of experience. In this sense, an us-experience arises because of a collective relation to an external Third.

Henrik Karlsson:

I notice two kinds of happiness in the diary: a soft joy, which makes me ease up and feel more like myself, and a hard one that again and again leads me into shame.

The soft one is private—I struggle to share it with others—whereas the one that drives me into misery is social.

[The hard one is a] happiness I have to share. I want to force it upon people. I’m ashamed but I can’t stop myself: the excitement, it seems, comes from being seen as the sort of person that this or that person desires.

It was a strange mix of relief and discomfort to meet a person who loved me in the Erich Fromm sense (“I want the loved person to grow and unfold for his own sake, and in his own ways, and not for the purpose of serving me.”) A relief because it was like decompression to let go of all of the fear and insecurity that made me shape myself for approval, and to feel my own sense of curiosity and value unfold. But discomfort because it put me on a collision course with the life I had been living and many of the people I interacted with. When I understood my values, I had to confront the pain of looking stupid and having people get angry at me when they disagreed with my decisions; I had to let go of the safety of social status and the coping mechanisms I had relied on.

The Witness on the newcomer injunctions in Hong Kong:

高等法院在 2019 至 2020 年間，先後應機場管理局、港鐵、律政司及警務處申請，批出共 6 項臨時禁制令，分別針對阻礙機場及港鐵站運作、阻礙或破壞紀律部隊宿舍、「起底」及滋擾警務人員及家人、在網上發布煽動暴力言論，以及於 2020 年底應律政司申請，頒令禁止「起底」及滋擾司法人員及家人。

翻查資料，當時高院原訟庭頒發此 6 項臨時禁制令，均是應原告方單方面申請（ex parte application）批准。被告一方多數列為「非法及故意作出申索書中…所禁止的任何行為的人」 （persons unlawfully and wilfully conducting themselves in the acts prohibited… of the indorsement of claim），沒有確切身分。

上述 6 項禁令頒發時，均屬臨時禁制令（interim injunction），並於獲頒臨時禁制令同年，獲法院批准延長「至正式審訊或另作命令（until trial or further order）」。

坐了夺命（literally）小巴，但是遇上一个只开 80 出头的佛系司机，太子到落马洲开了 35 分钟，命保住了。

“The growing problem with China’s unreliable numbers”:

Rather than one single number, statisticians usually produce three. The expenditure approach to GDP — which many countries consider the best way to capture activity in a modern economy — measures consumption, investment and net exports.

The production approach instead tries to capture companies’ output minus their inputs. The income approach estimates what individuals and businesses earn and pay in tax. In theory, the three different approaches should equal each other.

Until 1993, China went a fourth way. Its material product scheme, the offspring of an approach pioneered in the Soviet Union, counted commodities and goods produced across state-run factories.

Eager to understand its own growth as it reopened to global trade, and under pressure to improve its data, Beijing drew on international guidance. Canada’s national statistical agency launched a partnership with the NBS in the 1990s.

All other large economies publish quarterly breakdowns of the expenditure approach to GDP, including investment, consumption and net exports. They also publish subcomponents of those broad categories, which can provide useful insights into what is driving the headline figures. […]

China does not publish this data. Emerging Advisors, a consultancy, says that across 40 emerging economies it tracks, only four others do not publish such quarterly data, and they are countries with economies based on hydrocarbons. “We can’t stress enough how abnormal this is for an economy of any significant size,” noted economist Jonathan Anderson in a report this year.

Instead, China publishes quarterly data based on the production approach, which is harder to analyse. The expenditure GDP data is only published in nominal terms for the whole year.

Indeed, its contribution to annual growth has remained positive throughout the property slowdown and implying some significant source of new investment.

Logan Wright, who leads the China research team at Rhodium, argues that the NBS has not “as far as we know” explained this “offset”.

What counts as an “architecture” in discussions on Linux architecture support:

For example, Linux supports the User Mode Linux “architecture”, which lets the kernel run as an unprivileged process inside an existing kernel for testing purposes. By most normal definitions, User Mode Linux isn’t really a CPU architecture, even if the code for it lives alongside the kernel’s other architecture support code. On the other hand, the kernel considers all PowerPC CPUs to be one architecture, regardless of whether they’re running in big-endian or little-endian mode; most distributions count those as two architectures because software compiled for different endiannesses must be packaged separately. Even without architecture-wide incompatibilities like that, several architectures also offer different “levels” or optional extensions that make describing a piece of software’s requirements a bit difficult. RISC-V has, at the time of writing, 48 different standards adding a larger number of extensions.

“The Ozempic Era Should Change How We Think About Self-Control”:

Someone who is overweight may have just as much willpower as a thinner person but need to deploy this willpower against stronger desires for food. In effect, thinner individuals might be getting credit for winning a battle that they never had to fight.

We can get clearer about the effects of GLP-1 drugs on self-control by drawing on a distinction between two different ways of acting moderately, which traces back to Aristotle. The first kind of moderate action lines up with how most people think of self-control: effortfully resisting doing something that you believe you shouldn’t do. The ancient Greek word for this form of moderation is enkrateia, which is usually translated into English as ‘continence’ (despite its contemporary associations with bladder control).

As we’ve seen, Ozempic does not seem to make those who take it more continent; it doesn’t help them resist strong temptations to eat more than they think they should. Rather, taking GLP-1 drugs brings people closer to the other form of moderation: sophrosyne, which is usually translated as ‘temperance’. While the continent person experiences many tempting desires and successfully resists them, the temperate person doesn’t face temptations in the first place.

[B]eing a highly self-controlled person seems mainly to involve using proactive strategies to avoid and manage temptations, rather than being good at directly and effortfully resisting them through sheer willpower.

Frankly, I still don’t feel totally comfortable with the idea of Ozempic for both the lack of evidence of its long-term side effects and, more importantly, the feeling that it risks eroding agency. Is the anesthesia of the appetite true “temperance,” or just a mimicry of the virtue?

noir^3

now i’m really having difficulty dealing with good weather

“Review: Leah Libresco Sargeant’s ‘Dignity of Dependence’”:

Sexism has two pillars: the insistence that female biology is moral destiny, and the insistence that female moral destiny is inferior.

What is at stake is nothing less than affording women access to the tumult of total humanity. To propose that a woman’s biology consigns her to a single corner of the moral universe is to force her to undergo a violent truncation — a shrinkage of the sort that always attends the indignity of specialization.

Nothing innovative here, but the phrase the tumult of total humanity is so majestic that I can’t help gazing at it.

“An Ant Is Drowning: Here’s How to Decide if You Should Save It”:

Queries like ‘Do individual ants deserve moral concern?’ risk conflating the scientific question of whether ants are sentient, the ethical question of whether only sentient beings deserve moral concern, and the practical question of whether a policy of caring for ants in a particular way is achievable or sustainable.

Scientifically, we can assess how likely particular beings are to possess capacities like sentience, by evaluating the available evidence. Ethically, we can assess how likely these capacities are to matter morally, by evaluating the available arguments. Practically, we can then put it all together to assess how likely these beings are to matter – and how to factor this into the way we live our lives.

“The Hidden Costs of Masking for Women With ADHD and Autism”:

The harder someone works to appear ‘normal’, the more their difference disappears from view – and the less the world learns to make room for it. In hiding to belong, they only deepen the loneliness that made them hide in the first place.

In a perfect world, of course, I would lean toward unmasking. And I know many of you who are neurodivergent – and just as tired of pretending – would agree. It would be a relief to move through the world as our full selves, without apology. But the truth is, that kind of openness comes with risk. We still live among people who judge and criticise, who prefer – often unconsciously – those who resemble themselves.

“Women Undergoing IVF” (translations mine):

What makes it even more difficult is that your entire life schedule becomes tied to it. You can’t plan what you’ll do next because it entirely depends on your hormone levels—something beyond your control. All aspects of your daily life—work, socializing, rest—must unconditionally give way to the treatment.

When we say these women have subjectivity, it doesn’t mean their decisions are completely free and unconstrained. On the contrary, what I observed is a form of subjectivity arising under structural pressure, or, a situational, struggling subjectivity. Throughout the long IVF process, they learn, make decisions, and communicate with doctors. This process itself is a profound practice of subjectivity. They internalize external expectations, such as those from family or society, and eventually articulate them as “my own decision.” Behind the statement “I want a child to complete my life,” there may be concerns for marital stability, anxiety about age, or imaginations of a “normal” family life. It is subjectivity operating in complex situations to translate external pressure into internal needs.

I want to portray the resilience, contradictions, and genuine realities of women navigating the intersections of technology, the body, family, and social structures. This fluid and situational subjectivity is the most authentic insight I’ve gained from my research.

“The Goon Squad”:

But I can’t get entirely behind the few-bad-apples theory. Nor can I so neatly separate the gooners as a whole from the rest of us. Think about it for a second: What are these gooners actually doing? Wasting hours each day consuming short-form video content. Chasing intensities of sensation across platforms. Parasocially fixating on microcelebrities who want their money. Broadcasting their love for those microcelebrities in public forums. Conducting bizarre self-experiments because someone on the internet told them to. In general, abjuring connective, other-directed pleasures for the comfort of staring at screens alone. Does any of this sound familiar? Do you maybe know some folks who get up to stuff like this? It’s true that gooners are masturbating while they engage in these behaviors. You could say that only makes them more honest.

at least i was shown the first rung of the ladder

“The Art of the Impersonal Essay”:

By the mid-nineties, the mind you were encouraged to develop, at King’s, was basically unchanged from the one students were expected to form in the mid-fifteen-hundreds. (The college was founded by Henry VI in 1441.) A discursive, objective, ironical, philosophical, elegant, rational mind. I was none of those things. I was expressive, messy, chaotic, and increasingly infuriated. A lot of my fury was directed at the university itself. The more I heard about the prior lives of my fellow-students, the more enraged I became.

I understood all three men to be “personal essayists” in the sense that they cared passionately about their subjects, but they themselves were rarely figures in any particular piece; their energies were directed elsewhere. And I followed their example, channelling my furies into coolly expressed explication, description, analysis.

That tone, for better or worse, has stayed with me. I was trained to write like this, and I write like this. I just can’t bleed out onto the page as some people do, or use all caps or italics to express emotion, even when I know it’s what’s expected and that many people not only prefer it but see it as a sign of authenticity. The essay-writing habits of my school days have never left me. I find I still don’t want people to relate to what I’m saying in an essay, or even be moved by the way I say it. (With fiction, I feel the opposite.) I just want to think out loud about the things that matter most to me.

Full disclosure: these strands are drawn, essentially, from four big isms. Feminism, existentialism, socialism, and humanism. Only the first is still fashionable, and the last has been so debased, misused, and weaponized over the centuries as to be almost unspeakable in polite company. Still, these were the ideas that formed me as a teenager, and they linger on in the way I think and write. No matter what the topic in the rectangle may be, they lie in wait, nudging me, correcting me, reminding me of what it is I really think. What I actually believe.

Wong, Sampson. Urban Strollology: Learning From Hong Kong [城市散步學：以香港作為起點]. Breakthrough, 2023.

捕捉和收集城市環境中所有美麗、有趣、啟發思考與聯想的空間與細節，就是我的 Pokémon GO 了。

「看出所以然」的意思，連向的就是所謂的「學術關懷」和「地方關懷」。

[社會學家理查‧桑內特（Richard Sennett）的《棲居》（Building and Dwelling: Ethics for the City）]中指出城市必然由兩種事物構成，一種是實體被建造的環境和各種觸摸得到的東西（樓宇），一種是人物生活時無盡的活動與實踐（棲居），兩者互為因果，如何互動影響，千絲萬縷，某程度上城市研究就是拆解它們之間的關係。這本書的知識觀點是，散步與觀看是「棲居」的一部分。我們若有意識地散步與觀看，將有可能進一步改變實體的城市空間。退一萬步而言，當我們持續有意識地散步與觀看，也立刻改變了實踐者本來的「城市生活」，因為頻頻散步的人，不再只功能性地使用城市環境。

Craig Mod:

For me, a walk is a way to force practice on a number of crafts manifesting in GOOD WORK (“the reward of good work is more work”).

“Behind the Scenes on How Windows 95 Application Compatibility Patched Broken Programs”:

On very rare occasions, the problem is too deeply embedded in the program, and the only reasonable option is to patch it. Out of safety, the Windows 95 team got written permission from the vendor whenever they needed to patch a program. The consultation included detailed information on what the problem was and how it was going to be patched. In exchange, the team requested information from the vendor on what versions of their product are affected (and if they could send those versions for analysis), as well as a promise to fix the problem in their next version, because the next version won’t have the benefit of the patch.

“Work, After Work: Notes From an Unemployed New Grad Watching the Job Market Break”:

The industrial nations of the twentieth century were built around the idea that work was the organising principle of life. Catholic social teaching talked about the dignity of labour. Socialist movements sang about the worker as a hero. Protestant infused capitalism turned productivity into a route to salvation. Even the centrist stripe of postwar politics treated a job as the main vehicle through which adults were meant to find status, income and a place in the world. This hung around through the neoliberal years, even as manufacturing shrank and services expanded. You can hear it every time someone from any mainstream party talks about “hard working families”.

The result is that a lot of our institutions still act as if giving everyone a job is the primary goal, long after the underlying economic logic has started to drift.

There is a strange symmetry here. On one side you have firms quietly routing labour through screens and robots, and repeating that jobs will be fine on aggregate. On the other you have unions and politicians insisting that jobs must be preserved, even when that means attaching people to tasks that are technically obsolete. Neither camp really articulates what it would mean for work itself to shrink as a central organising story. They just fight over where the remaining jobs will be and who will do them.

“In What Sense Is Life Suffering?”:

[M]ental valence works like temperature.

[S]cientifically (according to the Buddhists) there’s only one kind of emotion: suffering. Apparent neutral is a fact about human perception with no objective significance. If you start at “very bad” and take away suffering, at some point your perception switches from “less suffering” to “more joyful”, but you’ve just been taking away suffering the whole time. The real “zero suffering” isn’t neutral / blah / just okay. It’s nirvana, which feels more blissful than we can possibly imagine.

“Plato and the Poets”:

Simplifying his more complex argument, Plato offers at least two main criticisms of poetry. Wrongful poets err by producing a third-order imitation, an image of an image of fundamental reality. They re-enact the actions of mortal souls and states that are themselves re-enactments of the ideal forms of city and soul. Plato, in contrast, provides a second-order imitation, an image at only one remove from the ideal polis and ideal soul. The problem is not poetic images, but the distance from fundamental reality of the images of images that wrongful poets offer. In addition, wrongful poets try to obscure how vacant their subject matter is by the rhythmic seduction of poetic meter. Plato, in contrast, will here speak exclusively in prose (or as Aristotle noted, something between poetry and prose).

“We Used to Read Things in This Country”:

But as interest in historical materialism surged after the global financial crisis of 2008, the left rediscovered the financial press as they searched for the rational kernel within the mystical shell. At first, the Financial Times was the center of attention. As Amber A’Lee Frost wrote in the Columbia Journalism Review, the FT “covers the world as it is—a global battle not of ideas or values, but of economic and political interests.”

[F]or most of human history, culture was exclusively oral. Knowledge was transmitted by speech, and what could be transmitted was what could be remembered. Oral culture was “aggregative rather than analytic”—full of redundancy, traditionalist in disposition, and embedded in the “human lifeworld,” rather than allowing abstract thought. Therefore, it was conservative and traditional, against innovation and any departure from the long-established norms of agricultural life. Repetition, cliché, and formulas are essential, as in Homer with his repeated phrases such as “swift ships” and “wine-dark sea.” With writing comes precision, analytical rigor, deliberate word choices, analytic remove from life, and abstract thought.

Then, with the emergence of electronic media, Ong sees society regressing/advancing into a “secondary orality,” which brings back many qualities of the first orality (note the supposedly permanent basis of writing)

Looking at social media, Weisenthal sees the return of oral values to dominance in the public square, like loud one-upmanship. Rather than the ideal of reasoned debate, social media sets the stage for constant jousting, rewarding those who can be viral and have memes ready in their memory, as today’s Homeric formula shifts both our political and neurological landscapes.

I do not hold that “the history of all hitherto existing society is the history of class struggles” for various tedious factual and periodizing reasons, but I would argue that the history of all hitherto literacy is the history of class struggle.