Human Meme
In the book I describe what I call the Substitution Test. Three questions. What human good was this technology supposed to serve? What did it actually deliver instead? And who profited from the substitution? Those three questions govern every chapter. They are applied to the typewriter and the word processor. To the chalkboard and the learning management system. To the handwritten letter and the social media post. To the stethoscope and the electronic health record. And in every case, the answer reveals the same structural pattern: a genuine human need is identified, a technology is developed...
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For twenty-eight episodes of this podcast, four cat heads floated through the universe looking for their bodies. Captain Whiskerfluff, gray-furred and philosophically inconvenient. Lieutenant Mittens, ginger, who told jokes the way the rest of us breathe. Cookie Kitty, calico, whose opinions about soup could be heard across three star systems. And Skeedootle, who was not a cat at all but a puppy, floppy-eared and enormous-eyed, adopted into a crew of felines because nobody could justify leaving a creature alone in the dark. They lived here. On this podcast. In this voice. In the space between...
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Aristotle said we become brave by doing brave things. The prairie understood this twenty-four centuries later when it built institutions that made brave things ordinary. Now, why does any of this belong on a podcast about consciousness and the human condition? Because what I am describing is not merely a sociological phenomenon. It is a crisis of awareness. We dismantled these technologies across two generations, between roughly 1960 and 2020, and we did it one reasonable decision at a time, and at no point did anyone stand up and say: we are removing the infrastructure that produces citizens....
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People sometimes ask writers how long a book takes. The honest answer is always unsatisfying because the honest answer is: the whole time. Everything I have read, studied, failed at, observed, and lived through is in these stories somewhere. My training in dramatic literature at Columbia is in the structure. My years studying medicine are in the neurological precision of "The Limerick Ward" and the physics of "The Atomic Man." My time studying law is in the procedural architecture of "The Man Who Knew Too Much." My decades of teaching are in the conviction that a story should leave you knowing...
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I was ten years old the first time I understood what art does. Not what it says it does. Not what we teach that it does. What it actually does. The production was Hello, Dolly! at a community playhouse in a town where amateur theatre was both social ritual and minor act of civic pride. I was a child in the ensemble, old enough to have memorized my blocking and young enough to believe that what we were doing mattered in some way I could not yet name. The show went fine. The audience clapped politely. Nobody stood. Then the orchestra played the curtain call. An experienced actor standing next to...
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Today we celebrate the completion of a project seven years in the making. The third volume of the ASL Linguistics for Practitioners series, Beyond the Hands: Non-Manual Grammar, Discourse Structure, and Sentence Types in American Sign Language, co-authored with Janna Sweenie, is now available. This episode explores what the book is, why it matters, and what it reveals about language, embodiment, and the nature of human communication. Let me begin with a claim that may seem strange if your experience with language has been limited to speaking and listening: The face is grammar. Not expression....
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You have a number. Not your phone number. Not your social security number, though that one matters more than most of us like to think about. I mean another number, one that follows you through databases you will never see, aggregated from purchases you barely remember making, from the length of time you hovered over a photograph before scrolling past, from the route you took to work last Tuesday and whether you lingered outside that coffee shop or walked directly to the train. This number has a name in China. They call it a Social Credit Score. But the American version has no single name...
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Let me start with a confession. Classifiers are hard. Not hard in the way vocabulary is hard, where you simply need more exposure, more repetition, more time. Classifiers are hard because they require signers to think spatially while signing temporally, to track multiple referents while producing new content, to select among productive options while maintaining discourse coherence. That mouthful of a sentence appears in the opening of Depicting Space, and I want to unpack it for you, because hidden inside that description is something important about human cognition. When you speak English,...
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For Civility Certified, I worked with three sources. The first is Martin Luther's 95 Theses from 1517. Luther posted his propositions to the church door at Wittenberg, demanding that the institution admit what it was doing - selling salvation, monetizing grace, creating a credential system for the afterlife. The structure of numbered propositions, posted to the institutional door, demanding accountability - that form echoes throughout this novella. There is a character who writes theses. The institution does not welcome them. The second source is Jefferson Davis's address to the Confederate...
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Have you ever dreamed something true? Not metaphorically true. Not symbolically true. Actually true. You dreamed your phone would ring, and it rang. You dreamed someone was sick before anyone told you. You dreamed a door opening that hadn't opened yet. Most of us have had this experience at least once. We wake up unsettled, the dream still clinging, and then something happens that makes us pause. Makes us wonder. We shake it off. We tell ourselves it was coincidence, pattern-matching, the brain's talent for finding connections where none exist. We go on with our day. But what if you couldn't...
info_outlineAristotle said we become brave by doing brave things. The prairie understood this twenty-four centuries later when it built institutions that made brave things ordinary.
Now, why does any of this belong on a podcast about consciousness and the human condition? Because what I am describing is not merely a sociological phenomenon. It is a crisis of awareness. We dismantled these technologies across two generations, between roughly 1960 and 2020, and we did it one reasonable decision at a time, and at no point did anyone stand up and say: we are removing the infrastructure that produces citizens. Nobody said it because nobody saw it. The forgetting was built into the process. Each individual replacement seemed logical. In aggregate, they amounted to an act of civilizational self-erasure.
This is what makes the prairie such a powerful diagnostic instrument. In a city, civic life can sustain itself through sheer proximity. People bump into each other and institutions emerge from the friction. On the prairie, where the nearest neighbor might be a mile away and the nearest town twenty, every act of community is deliberate. The barn does not raise itself. The letter does not write itself. When deliberate acts cease, the absence is immediate and total. You do not fade from civic life on the prairie. You disappear from it. And because the land is flat and the light is honest, the disappearance is visible in a way that urban decline never is. You can count the closed schools. You can drive the abandoned roads. You can stand in the silence where a town used to be and understand, in your body rather than your mind, what it means when the infrastructure of mutual obligation collapses.