i spend a lot of time thinking about time—how we conceptualize it, how we experience it, how it expands and contracts beneath different lenses. focus is about the ability to direct attention for a duration of time. boredom is about the discomfort that comes from a perceived slowness of time. having less mental space might be the outcome of consuming all this content, but wanting less time is the more explicit reason we do it.

Definitely the mate is the most fundamental intellectual aim, I was wandering from the beginning if that was a mate hahah. How is it that you are drinking mate? I’m guessing you are not from Argentina since you speak and write in english and for english-speaking students… Also, I really like this series about the zettelkasten, you explain things clearly and with great humor. I like videos like this one where you show the actual process.

In 1971, Eno co-formed the glam and art rock band Roxy Music. He had a chance meeting with saxophonist Andy Mackay at a train station, which led to him joining the band. Eno later said: "If I'd walked ten yards further on the platform, or missed that train, or been in the next carriage, I probably would have been an art teacher now".[24]

Whilst at school, Eno used a tape recorder as a musical instrument[17]

I think that there’s also the kind of what Brian Eno called scenius, that there are times like Xerox PARC in the 1970s or Florence during the Renaissance when there are just a number of people in contact with each other, and their ideas spark each other. And again, it’s a matter of building on what has been done before.

By the early 1970s, Barthes’ long-standing use of index cards wasrevealed through reproduction of sample cards in Roland Barthes byRoland Barthes (see Barthes, 1977b: 75). These reproductions,Hollier (2005: 43) argues, have little to do with their content andare included primarily for reality-effect value, as evidence of anexpanding taste for historical documents

The book was reviewed in all major magazines and newspapers, sparking what historian Ronald Kline has termed a “cybernetics craze,” becoming “a staple of science fiction and a fad among artists, musicians, and intellectuals in the 1950s and 1960s.”

Intellectual historians have never really abandoned the GreatMan theory of history. They often write as if all important ideas in agiven age can be traced back to one or other extraordinary individual– whether Plato, Confucius, Adam Smith or Karl Marx – rather thanseeing such authors’ writings as particularly brilliant interventions indebates that were already going on in taverns or dinner parties orpublic gardens (or, for that matter, lecture rooms), but whichotherwise might never have been written down

Princeton professor Robert P. George, a specialist in moral and political philosophy and the theory of conscience, uses the example of slavery to demonstrate that every serious moral dilemma reveals two categories of people: the majority, who go along with the popular zeitgeist no matter how atrocious it is; and the minority, who risk their very existence to fight it.

We were all about authenticity, but we were also brilliant fabulists. We were the first generation to really be born into the internet. Everybody had sixteen fake accounts on every website. It used to be so easy to lie — all you had to do was log onto the Neoboards and post a message that said “hi im hilary duff” and voila, you were Hilary Duff, at least for the next three hours. I had a sock account that was supposedly my French friend Lucie. I would have two-way “conversations” with myself that I just ran through Google Translate, and nobody ever busted me. We were kids; we were catfishing before catfishing was a thing. Nobody knew how to investigate anything.

But this was before Facebook. It was before we all started merging our online and offline lives. The internet hadn’t gone corporate; websites were ephemeral things. Your friendships on a site existed only within the space of that site; if you lost one, you lost the other.

slow readers down,