â"L'escriptor tambĂŠ ha d'ĂŠsser un critic de la seva societat, encara que no escrigui Ăşnicament per això." @mdepedrolo #siempreguntenresponc
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2025 on Tumblr: Trends That Defined the Year

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@sarok
â"L'escriptor tambĂŠ ha d'ĂŠsser un critic de la seva societat, encara que no escrigui Ăşnicament per això." @mdepedrolo #siempreguntenresponc

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Network of activists, researchers and practitioners against the criminalisation of solidarity & for a common care infrastructure.
Pirate Care, a syllabusWe live in a world where captains get arrested for saving peopleâs lives on the sea; where a person downloading scientific articles faces 35 years in jail; where people risk charges for...
Lectura de âconfitamentâ. Que gran es Neal Stephenson.
Voyage en Icarie de M. Cabet
El llibre mostra un model social antagònic al capitalisme i va ser en el seu moment tot un èxit de vendes. Cabet ampliava i millorava les idees dâOwen, IcĂ ria ĂŠs una societat comunitĂ ria i cooperativa on lâhome, responsable dâell mateix i de la societat, buscava i aconseguia un bĂŠ individual que promovia el bĂŠ comĂş. Descriu una societat ideal on el concepte col¡lectiu era considerat el leitmotiv del poble, on la creativitat seria la font de riquesa. Per Cabet, una societat perfecta, ĂŠs la que es forma grĂ cies a un ambient social perfecte. I la perfecciĂł social consisteix en pensar i treballar per la igualtat a tots nivells per a tothom.
A IcĂ ria, lâilla imaginada per Cabet, les mĂ quines eviten que la gent hagi de dedicar-se a tasques penoses o desagradables; les cases dels seus habitants sĂłn magnifiques ja que la comunitat proporciona a tothom, primer allò que ĂŠs necessari, desprĂŠs les coses Ăştils i, si ĂŠs possible, tot allò agradable, no hi ha propietat, ni moneda, ni comerç i tots els icarians sĂłn iguals.
El projecte icariĂ va tenir un gran ressò en els medis obreristes i esquerrans de Barcelona. Alguns dels mĂŠs destacats seguidors foren NarcĂs Monturiol, que va fundar el setmanari La Fraternidad (1847-1848) per tal de difondre lâideari de Cabet, Josep Anselm ClavĂŠ o Ildefons CerdĂ .
Publicat per Domènec a https://voyageenicarie.wordpress.com/
A Japanese artist who goes by monde has made a series of wooden bookend dioramas that replicate the back alleys of his hometown of Tokyo.Â
Sources: x x
@stick-arms @lunaticobscurity
these are SO COOL
Una preciosidad!! - A Japanese artist who goes by monde has made a series of wooden bookend dioramas that replicate the back alleys of his hometown of Tokyo.Â

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The official artwork for tonightâs sold out show at Palau Sant Jordi in Barcelona. Artwork by Van Orton Design. #PJLIVE2018 #PearlJam
Towards a theory of theomorphic religious robots
Gabriele Trovato is an Italian human-computer interaction researcher at Tokyoâs Waseda University; along with colleagues from Peruâs Pontificia Universidad CatĂłlica, he presented Design Strategies for Representing the Divine in Robots (Sci-Hub mirror) at Marchâs ACM/IEEE International Conference on Human Robot Interaction.
Trovatoâs paper presents a theoretical framework for designing âtheomorphicâ robots which âcarries the shape and the identity of a supernatural creature or object within a religionâ â robots that imply âa connection with a deity, be[ing] a messenger of the deity, or be[ing] possessed by it, or carry[ing] a divine essence.â
Trovato presents some guidelines for these, including not making them move too much (robot movement isnât very divine, and also religious icons tend to be immobile), donât design them to respond to user input (more godlike, less furbish), and make them glow.
https://boingboing.net/2018/06/08/theomorphism-vs-skeumorphism.html
Felipe Vilas-Boas
âThe Punishmentâ is an installation in which a robot executes a preventive punishment for its possible future disobedience.
https://vimeo.com/209734673
http://www.filipevilasboas.com
*As seen at Share Festival 2018, Torino, Italy
A radiodrama based on our novel Q was recently produced and aired in Germany by WDR (Westdeutscher Rundfunk), the North Rhine-Westphalia public broadcaster based in Cologne. You can stream or download all the 8 episodes here.

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GrĂ cies a Pedro Nilsson-Fdez đ: "Avui, #DiaMundialdelTeatre, ĂŠs un molt bon dia per recordar que Martin Esslin va esmentar les obres #Cruma i 'Homes i no' de Manuel de #Pedrolo en el seu influent estudi 'ThÊâtre de l'absurde' (1961) #drama #absurd #existencialisme #WorldTheatreDay⌠https://t.co/Cnm451w1L1"
Manuel de Pedrolo, La llibertat insubornable. Bel Zaballa. Sembra Llibres. 1a Ed. 2018.
#1yrago After a century of resisting monopolies, Democrats became the party of finance capitalism and it cost them the election
Monopolies are a well-documented drain on the economy, holding back growth and raising prices to the benefit of the 1% and the detriment of everyone else, and for 100 years, the Democratic party was the party of anti-monopoly, fighting for vigorous anti-trust enforcement, trade unionism, and decentralized power.
But when Reagan began to dismantle this, the neoliberal-infected Democratic establishment went along with the game, and found that they could get lots of money and support by becoming a handmaiden to monopoly, justifying it with the Chicago school economic orthodoxy that held that monopolies were âefficientâ and produced low prices that helped working people more than merely being able to stand up to their employers could.
The Elizabeth Warren Democrats are pushing to make the Dems the anti-monopoly party again, and their well-financed establishment rivals are pushing back.
https://boingboing.net/2017/02/23/late-stage-capitalism.html
Automating Inequality: using algorithms to create a modern "digital poor-house"
Weeks before the publication of Virginia Eubanksâs new book Automating Inequality: How High-Tech Tools Profile, Police, and Punish the Poor, knowledgeable friends were already urging me to read it, which was a no-brainer, having followed Eubanksâs work for years.
Eubanksâs work is a combination of technical analysis, ethical argument and thick, richly described ethnography, and it uses three different algorithmic systems to show how the false empiricism of service delivery through computerized triage and prediction is a means to harm, marginalize, and even kill the poorest among us.
Eubanksâs first testbed for this brand of algorithmic cruelty are the Indiana benefits system, where a collaboration between an ideology-driven Republican state government and an overpromising, underdelivering IBM resulted in a shambles that cost the poorest Hoosiers food security, housing, medical care â even their lives.
Next is Los Angelesâs âno wrong doorâ approach to extending benefits to people living on the cityâs notorious Skid Row, a seemingly intractable tent-city that is a stain on the cityâs conscience, where quirks of the scoring system means that some of the most desperate, at-risk people are denied benefits, stuck in a catch-22 where (for example) being imprisoned can make you score as lower-risk because you had been housed recently.
Finally, thereâs the Allegheny child protective services system, whose dual mission of providing services to families and taking away children from families that neglect their children places the poorest people in one of Americaâs poorest places in constant danger of having their children snatched from them, and where the children of parents who have attracted even anonymous and unsubstantiated complaints are at risk of having their children taken away a generation later, because growing up in a high-risk household puts you at high risk.
Eubanksâs ability to combine beautiful biographic storytelling with keen observation and criticism makes this an indispensable addition to the literature on what Cathy O'Neil calls Weapons of Math Destruction.
For example, in a description of the use of algorithms to conduct surveillance to fight crime, she points out that in the traditional model of policing, the cops would find some reason to suspect someone, and then put them under surveillance; the data-driven approach is to put whole populations under surveillance, and then decide who is suspicious. This has enormous implications for social justice: if the reason to replace the old system is the racial bias of cops or other human frailties, then consider what happens if those same biases are reflected in the decisions of whom to surveil (poor people are more likely to find their lives under database scrutiny than wealthy people â for example, if you have a high-waged job you will never be considered in an algorithmic sweep of food-stamps records looking for potential fraud) and what constitutes suspicious behavior.
A recurring theme in Eubanksâs work is the power of algorithms to diffuse responsibility for human suffering: using math to decide who the âdeservingâ poor are makes it easier to turn away from everyone else whom the system has deemed undeserving. The history of poor peoplesâ rights is one of popular uprisings coupled with sympathy from wealthier people, often driven by stories of mediagenic people being harmed by the system â the middle class is more apt to demand systemic overhaul when a small child or a sweet pensioner dies then when the system mostly kills racialized men with drug addictions. By using algorithms to âtriageâ the neediness of poor people, system designers can ensure that the people harmed by the system are the least sympathetic and least likely to provoke outrage among those with political clout.
Algorithmically defined guilt is also a problem because of the real problems agencies are trying to solve. In Allegheny, your childâs at-risk score is largely defined by your use of social services to deal with financial crises, health crises, addiction and mental health problems. If you deal with these problems privately â by borrowing from relatives or getting private addiction treatment â you arenât entered into the system, which means that if these factors are indeed predictors of risk to children, then the children of rich people are being systematically denied interventions by the same system that is over-policing poor children.
Eubanks closes her book with some practical advice for improving the fairness of algorithms in public service. She advises that systems designers should guide their practice by asking themselves two questions.
1. Does the tool increase the self-determination and agency of the poor?
2. Would the tool be tolerated if it was aimed at non-poor people?
These feel like the kinds of simple-to-pose rules of thumb that can keep a lot of mischief at bay, and I hope that designers take them to heart â but as useful as those principles are, I hope that people working in algorithmic service delivery read this book in its entirety.
Automating Inequality: How High-Tech Tools Profile, Police, and Punish the Poor [Virginia Eubanks/St Martinâs Press]
https://boingboing.net/2018/01/31/empiricized-injustice.html
Steppinâ OutÂ
Joe Jackson
EE.UU.
1982
___________
Fuente:
YouTube:Â JoeJacksonVEVO

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All gender restroom...
Hush City app will help you to identify, access and evaluate âeveryday quiet areasâ in your neighborhoods. You can find places such as small, quiet spots where you can go to escape the cityâs chaos, relax, read a book, play with your kids, and have a pleasant conversation. Chill out!
Our cities are becoming noisier by the hour. Only in Europe, over 125 million people are affected by noise pollution from traffic every year, and apparently, quietness is becoming a luxury available only to a few of us. By using this free mobile app, you will contribute to making quietness available to all those appreciate it.