Substrate

Substrate

A living collection of notes, ideas, and reflections from Doug Belshaw.

notes

An inner architecture

This is why Aristotle thought that you can't judge whether a man was "happy" until after he's dead. And sometimes until long after he's died, because it would depend on the actions of, say, his offspring (which would reflect the way he helped raise them).

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Living an NPC life

A few years ago, it was fashionable among the youth, including my son, to refer to people as "NPCs" or "Non-Player Characters". As Wikipedia explains:

A non-player character (NPC) is a character in a game that is not controlled by a player. The term originated in traditional tabletop role-playing games where it applies to characters controlled by the gamemaster, or referee, rather than by another player. In video games, this term usually means a computer-controlled character that has a predetermined set of behaviors that potentially will impact gameplay.

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The will for free time requires its organization against constant valorization, which is to say, alienation

In “Fragment on Machines,” Marx made the case that with investment in automated technology, which he called fixed capital, capitalism is able to reduce necessary labor time and increase both surplus labor and value. Marx then speaks of the possibility of sublating surplus labor to free time, which he understood as “both idle time and time for higher activity.” This speculation, in which the type of labor corresponding to a capitalist mode of production disappears, is predicated on new technological developments. Within the concept of free time, Marx envisions a communist emancipation of the subject, since free time “[transforms] its possessor into a different subject, [who] then enters into the direct production process as this different subject.” This idea resonates with Marx and Engels’s famous lines in The German Ideology in which they state that within a communist society, it is “possible for me to do one thing today and another tomorrow, to hunt in the morning, fish in the afternoon, rear cattle in the evening, criticize after dinner, just as I have a mind, without ever becoming hunter, fisherman, herdsman or critic.” With this utopian image in mind, however, we should not, as Marx himself emphasized, confuse “free time” with “play” in the sense of Charles Fourier. Instead, free time needs to be understood as productive, as for allowing individual interests and desires to be developed while contributing to societal and scientific progress at large. The will for free time requires its organization against constant valorization, which is to say, alienation. One hundred and sixty years after the Grundrisse was written, Marx’s question of how to effectively sublate surplus labor has yet to be fully resolved. Yet in the recent past, there have been three main responses, which can be summarized as follows:

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