Cinemorphosis

Category: philosophy

  • Too Much RAM, Not Enough Transcendence

    Too Much RAM, Not Enough Transcendence

    At sixty-four, time no longer strolls; it sprints, and I feel myself shrinking as it passes. Not dramatically—no tragic collapse—just a steady narrowing. Fewer friends than before. A smaller social orbit. My internal clock drifting farther out of sync with my wife’s and daughter’s, who are younger, livelier, and still tuned to daylight. They love me and make heroic efforts to lure me out of my cave, but by eight o’clock I’m asleep in the back seat, hibernating like a cartoon grizzly bear who misunderstood the invitation.

    Part of the shock is how badly my expectations were mis-set. I grew up marinated in television commercials that catechized me into a childish theology of consumerism: play by the rules, buy the right things, and you’ll be lifted onto a magic carpet of perpetual happiness and glowing health. The American Dream, as advertised, looked frictionless and eternal. Paradise was a purchase away. Then generative AI arrived and supercharged the fantasy. I didn’t just get a magic carpet—I became the magic carpet. Like Superman, I could optimize myself endlessly. If immortality wasn’t on the table, surely a close approximation was.

    And yet here I am. The house is nearly paid off in a premium Southern California neighborhood. My computer has more SSD, RAM, and CPU than I could have imagined as a kid. AI tools respond instantly, obedient and tireless. And still—no glory. No transcendence. Even my healthcare provider got in on the myth, emailing me something grandly titled “Your Personal Action Plan.” I arrived at the doctor’s office expecting revelation. He handed me a cup and asked for a urine sample.

    The gap between the life I was promised by the digital age and the life I’m actually living is soul-crushing in its banality. So I retreat to a bowl of steel-cut oats, drowned in prunes, molasses, and soy milk. It’s not heroic. It’s not optimized. But it’s warm, predictable, and faintly medicinal. “At least I’m eating clean,” I tell myself—clinging to this small, beige consolation as proof that even if the magic carpet never showed up, I can still manage a decent breakfast.

    Like millions before me, I have allowed myself to fall into Optimization Afterlife Fantasy–the belief that continuous self-improvement, technological upgrades, and algorithmic assistance can indefinitely postpone decline and approximate transcendence in a secular age. It replaces older visions of salvation with dashboards, action plans, and personalized systems, promising that with enough data, discipline, and tools, one can out-optimize aging, finitude, and disappointment. The fantasy thrives on the language of efficiency and control, encouraging the illusion that mortality is a solvable design flaw rather than a human condition. When reality intrudes—through fatigue, misalignment, or the body’s quiet refusals—the fantasy collapses, leaving behind not enlightenment but a sharper awareness of limits and the hollow ache of promises made by machines that cannot carry us past time.

  • Pluribus and the Soft Tyranny of Sycophantic Collectivism

    Pluribus and the Soft Tyranny of Sycophantic Collectivism

    Sycophantic Collectivism

    noun

    Sycophantic Collectivism describes a social condition in which belonging is secured not through shared standards, inquiry, or truth-seeking, but through relentless affirmation and emotional compliance. In this system, dissent is not punished overtly; it is smothered under waves of praise, positivity, and enforced enthusiasm. The group does not demand obedience so much as adoration, rewarding members who echo its sentiments and marginalizing those who introduce skepticism, critique, or complexity. Thought becomes unnecessary and even suspect, because agreement is mistaken for virtue and affirmation for morality. Over time, Sycophantic Collectivism erodes critical thinking by replacing judgment with vibes, turning communities into echo chambers where intellectual independence is perceived as hostility and the highest social good is to clap along convincingly.

    ***

    Vince Gilligan’s Pluribus masquerades as a romantasy while quietly operating as a savage allegory about the hive mind and its slow, sugar-coated assault on human judgment. One of the hive mind’s chief liabilities is groupthink—the kind that doesn’t arrive with jackboots and barked orders, but with smiles, affirmations, and a warm sense of belonging. As Maris Krizman observes in “The Importance of Critical Thinking in a Zombiefied World,” the show’s central figure, Carol Sturka, is one of only thirteen people immune to an alien virus that fuses humanity into a single, communal consciousness. Yet long before the Virus Brain Hijack, Carol was already surrounded by zombies. Her affliction in the Before World was fandom. She is a successful romantasy novelist whose readers worship her and long to inhabit her fictional universe—a universe Carol privately despises as “mindless crap.” Worse, she despises herself for producing it. She knows she is a hack, propping up her novels with clichés and purple prose, and the fact that her fans adore her anyway only deepens her contempt. What kind of people, she wonders, gather in a fan club to exalt writing so undeserving of reverence? Their gushy, overcooked enthusiasm is not a compliment—it is an indictment. This, Krizman suggests, is the true subject of Pluribus: the danger of surrendering judgment for comfort, of trading independent thought for the convenience of the collective. In its modern form, this surrender manifests as Sycophantic Collectivism—a velvet-gloved groupthink sustained not by force, but by relentless positivity, affirmation, and applause that smothers dissent and dissolves individuality.

    It is no accident that Gilligan makes Carol a romantasy writer. As Krizman notes, romantasy is the fastest-growing literary genre in the world, defined by its cookie-cutter plots, recycled tropes, and emotional predictability. The genre has already been caught flirting with AI-assisted authorship, further blurring the line between creativity and content manufacturing. Romantasy, in this light, is less about literature than about community—fans bonding with fans inside a shared fantasy ecosystem where enthusiasm substitutes for evaluation. In that world, art is optional; happiness is mandatory. Critical thinking is an inconvenience. What matters is belonging, affirmation, and the steady hum of mutual validation.

    When the alien virus finally arrives, it is as if the entire world becomes an extension of Carol’s fan base—an endless sea of “perky positivity” and suffocating devotion. The collective Others adore her, flatter her, and invite her to merge with them, offering the ultimate prize: never having to think alone again. Carol refuses. Her resistance saves her mind but condemns her to isolation. She becomes a misfit in a world that rewards surrender with comfort and punishes independence with loneliness. Pluribus leaves us with an uncomfortable truth: the hive mind does not conquer us by force. It seduces us. And the price of belonging, once paid, is steep—your soul bartered away, your brain softened into pablum, your capacity for judgment quietly, permanently dulled.

  • A College Instructor’s Biggest Challenge Is Closing the Abstraction Resistance Gap

    A College Instructor’s Biggest Challenge Is Closing the Abstraction Resistance Gap

    Abstraction Resistance Gap
    noun

    There is a widening cultural mismatch between the need for abstract intellectual capacities—critical thinking, judgment, conceptual flexibility—and a population trained to expect concrete, instant, screen-mediated results. The abstraction resistance gap opens when societies raised on prompts and outputs lose the ability to value thought that cannot be immediately displayed, optimized, or monetized. Ideas that require time, silence, and struggle arrive speaking a language the audience no longer understands. Teaching fails not because the ideas are wrong, but because they require translation into a cognitive dialect that has gone extinct.

    If you are a college writing instructor facing students who spent four years of high school outsourcing their homework to AI, you are standing on the front lines of this gap. Your task is not merely to assign essays. It is to supply a framework for critical thinking, a vocabulary for understanding that framework, and—hardest of all—a reason to choose it over frictionless delegation. You are asking students to resist the gravitational pull of machines and to decline the comfortable role of Non Player Character.

    Your enemy is not ignorance. It is time. No one becomes a critical thinker overnight. It takes years of sustained reading and what Cal Newport calls deep work: long stretches of attention without dopamine rewards. When you pause long enough to consider the difficulty of this task—and the odds stacked against it—it can drain the optimism from even the most committed instructor. You are not teaching a skill. You are trying to resurrect a way of thinking in a culture that has already moved on.

  • The Doomed Defiance of the Promethean Delusion

    The Doomed Defiance of the Promethean Delusion

    Promethean Delusion
    noun

    The Promethean impulse—named for the mythic thief who stole fire from the gods—now animates the fantasy that technological optimization can transform humans into frictionless, quasi-divine beings without cost or consequence. In this delusion, machines are no longer tools that extend human capacity; they are ladders to transcendence. Power is mistaken for wisdom. Speed for meaning. Anything that resists optimization is treated as a design flaw waiting to be patched.

    Limits become intolerable. Slowness is framed as inefficiency. Mortality is treated as a bug. Kairos—the lived, sacred time through which meaning actually forms—is dismissed as waste, an obstacle to throughput. What emerges is not liberation but derangement: expanding capability paired with a shrinking sense of what a human life is for.

    So what does it mean to be human? The answer depends on which story you choose to inhabit. The Promethean tech evangelist sees the human being as an unfinished machine—upgradeable, indefinitely extendable, and perhaps immortal if the right knobs are turned. All problems reduce to engineering: tighten this screw, loosen that one, eliminate friction, repeat.

    The Christian story is harsher and more honest. It begins with brokenness, not optimization—with mortal creatures who cannot save themselves and who long for reconciliation with their Maker. To reject this account is to rebel, to attempt demigodhood by force of will and code. As John Moriarty observed, “The story of Christianity is the story of humanity’s rebellion against God.” The dream of becoming frictionless and divine is not progress; it is a doomed defiance. It does not end in transcendence but in collapse—moral, spiritual, and eventually civilizational.

  • Kairos vs. Chronos: The Battle for Human Time

    Kairos vs. Chronos: The Battle for Human Time

    Kairos names a rare kind of time—the moment when life thickens and becomes meaningful. It is the time of attention and presence, when learning actually happens, when a sentence suddenly makes sense, when an idea lands with the force of revelation. Kairos is not counted; it is entered. You don’t measure it. You feel it. It is the time of epiphany, imagination, and inward transformation.

    Chronos, by contrast, is time broken into units and put to work. It is the time of clocks, calendars, deadlines, and dashboards. Chronos asks how long something took, how efficiently it was completed, and whether it can be done faster next time. It governs offices, classrooms, and productivity apps. Chronos is indispensable—but it is also merciless.

    Kairos belongs to myth, enchantment, and meaning. Chronos belongs to business, logistics, and quarterly reports. We need both. But when life tilts too far toward chronos, we find ourselves strapped to the Hamster Wheel of Optimization, mistaking motion for progress. The cost is steep. We don’t just lose kairos—the sacred time of depth and presence. We lose vitality, interiority, and eventually our sense of being fully alive.

    This tension animates the work of Paul Kingsnorth, particularly in Against the Machine: On the Unmaking of Humanity. Kingsnorth’s project is not nostalgia but boundary-setting. He argues that preserving our humanity requires limits—lines we refuse to cross. The dream of using machines to become demigods is not liberation; it is derangement. The fantasy of the uberhuman, endlessly optimized and frictionless, is a story told by technologists whose ambition for profit and control is vast, but whose understanding of human nature is alarmingly thin.

    Machines can extend our reach. They cannot supply meaning. That still requires kairos—time that cannot be optimized without being destroyed.

  • Flashback to Tony Banks’ “Afterglow”

    Flashback to Tony Banks’ “Afterglow”

    The podcast conversation between Andrew Sullivan and George Packer left me with a kind of Boomer melancholia: the sense that the world is shifting beneath our feet while we stand rooted in place. The young don’t believe in our institutions, our democracy, or our economic promises. We no longer share a common reality; instead, we inhabit digital bunkers curated by conspiracy brokers who can elevate grifters to national power. Boomers—myself included—feel sidelined, stunned, and a little ghostlike as a new world rises and shrugs us off. I carry that heaviness alongside the throb of my torn rotator cuff, which still jerks me awake at two in the morning. My shoulder and my generation feel similarly compromised: stiff, unreliable, and unable to perform the way they once did.

    These thoughts ambushed me this afternoon as I walked into my bedroom to grab my things before picking up my daughters from high school. Out of nowhere, a song from my teens surfaced—Genesis’s “Afterglow,” written by Tony Banks. It appears on A Trick of the Tail, but the definitive version is Phil Collins’s live performance on Seconds Out, where the ache in his voice makes the song feel like a confession. The narrator wakes from a spiritual coma to realize the world he trusted is gone and he’s broken along with it. In that ruin, he yearns to surrender himself to something higher—love, purpose, the purifying clarity of devotion. It reminded me of Nick Cave’s conversation on Josh Szeps’s Uncomfortable Conversations, where Cave describes his own devotional temperament and his hunger for transformation. “Afterglow” feels like the soundtrack to that kind of awakening.

    But not everyone hungers for that kind of epiphany. I’m not sure my heroes Larry David, George Carlin, or Fran Lebowitz would ever have an Afterglow Moment, and I don’t think they should be judged for it. Some people thrive without chasing transcendence. I know that I, like Nick Cave, feel broken in a broken world and remain open to whatever cleansing revelation might come. But I don’t mistake that for a universal template. If I ever had an Afterglow Moment and found myself at dinner with Fran Lebowitz, I’d keep the whole thing to myself. There’s no reason to evangelize the converted—or the happily unconcerned.

  • Skyboxes for the Last Man

    Skyboxes for the Last Man

    There’s a primitive hunger in us to feel supersized—elevated, exalted, briefly spared from our mortal smallness. We chase that sensation in crowds: at concerts, festivals, theme parks, and megachurches, all promising communion without requiring introspection. The catch is the port-o-potty, that plastic temple of human despair, which can sour the entire pilgrim’s progress. People want collective rapture without the stench of the collective. Enter the “premium experience”—fast passes, VIP wristbands, and, at sports stadiums, full-blown oligarch cosplay. That’s John Seabrook’s target in “How the Sports Stadium Went Luxe,” an essay that quietly fillets America’s economic feudalism, vanity, and reliance on sugar-spun spectacle in place of anything resembling meaning.

    The roots of this gilded circus stretch back to the 1966 Houston Astrodome: AstroTurf, orange-suited groundskeepers in space helmets, and a scoreboard colossal enough to make Orwell’s telescreen look provincial. Roger Angell attended a game there and sensed rot beneath the novelty. As Seabrook notes, Angell was already wary of skyboxes—those proto-citadels of privilege that foretold today’s “arms race” among stadium owners hell-bent on turning a public ritual into a private entitlement. Half a century later, Angell’s suspicion reads like prophecy. The luxury fever he glimpsed has metastasized into a full-blown industry. As Seabrook puts it, “An entire economy of luxury fan experiences in sports and entertainment has grown out of the sad soft caves Angell spelunked in Houston, and I wanted to have one of those experiences, too.”

    To understand the psychology of elevated fandom, Seabrook consults Lance Evans, the architect behind SoFi Stadium—Inglewood’s cathedral of curated transcendence. There, patrons select from a menu of “premium experiences,” each priced to “align with their place in the world.” That genteel phrasing hides a darker truth: class isn’t simply an economic tier; it’s a personality trait. Your place in the world becomes a performance, and the show requires props—preferably props that remind you of the people beneath you. These pleasures are petty, but they endure. In the age of performative living, they flourish. As Seabrook notes, SoFi bristles with more than two hundred sixty speakers and fifty-six 5G antennas because it’s not enough to enjoy your rarefied moment; your followers must witness your transcendence in real time. Nietzsche’s Last Man hovers here like an unwanted mascot: a society drained of belief, numbing itself with spectacle and status.

    Seabrook also channels Robert Putnam’s Bowling Alone, the great chronicle of our national loneliness. Stadiums, he argues, act as “secular megachurches”—sites where the spiritually unmoored gather to celebrate, lament, and play dress-up. I thought of his words when I dropped my wife and daughters at Camp Flog Gnaw, watching teens in eye-catching costumes that looked equal parts ritual attire and thirst-trap armor.

    But this communal longing is now fully monetized. Every inch of the stadium belongs to capitalism’s mining operation. “Stadiums may be the most rigorously monetized spaces on earth,” Seabrook writes—and he understates the point. Once the Cowboys unveiled their high-end palace in 2009, the modern luxury-experience arms race took off. The model is simple: fewer fans, more premium fans. After all, more than 95 percent of football viewers remain home with their televisions. The 5 percent who attend spend half the game staring at their phones anyway, toggling through fantasy scores. The real revenue doesn’t come from seats; it comes from broadcasting rights and the ultra-wealthy patrons willing to pay for the illusion of insider status. With twenty-four million millionaires and nearly a thousand billionaires available as clientele, teams happily offer “ultimate fan experiences”—exclusive flights on replica team jets, photo ops with executives and legends, and other Gatsby-themed hallucinations of proximity to greatness.

    This fetish for elevation isn’t confined to stadiums. Seabrook argues we now inhabit a full “Age of the Premium Experience”: luxury shopping, chauffeured rides, curated airport lounges, tiered airplane cabins, hotels engineered for flawless self-regard. The stadium is simply the loudest expression of a 24/7 lifestyle meant to insulate the affluent from the ambient dread of being ordinary.

    But the heart of Seabrook’s essay is not abundance—it’s spiritual malnutrition. These luxury patrons, wealthy as they are, drift through life with the soul-flat affect of Nietzsche’s Last Man. They mistake gaudy comforts for transcendence. They mistake proximity for identity. They mistake curated envy for connection. They are, in Seabrook’s telling, extravagantly fleeced and blissfully unaware, convinced that sitting near the machinery of professional sports confers meaning by osmosis. They pay a fortune for the privilege of being expertly duped.

  • A Slow-Motion Collapse: Reading The Emergency

    A Slow-Motion Collapse: Reading The Emergency

    George Packer’s The Emergency has been marketed as a dystopian novel. I tried to resist reading it, but after hearing Packer discuss it with Andrew Sullivan—especially the idea that democracies die not from foreign invasion but from self-inflicted wounds—I felt compelled to give it a go. The book declares its thesis on page one: The Emergency is a fading empire that decays slowly at first and then all at once. The world people once recognized disintegrates into something unthinkable. A population that once shared a common reality through the Evening Verity now lives in fractured, dopamine-soaked silos dominated by tribal influencers. The country divides into two warring classes: the educated Burghers in the cities and their resentful counterparts, the Yeomen in the hinterlands.

    In the opening chapter, this polarization erupts into “street fighting,” looting, the disappearance of law enforcement, and the flight of the ruling elite from the capital. Dr. Rustin delivers this bleak news to his family over dinner. His daughter Selva’s first concern is whether the unrest will interrupt her academic trajectory. She has worked relentlessly to climb to the top of her class, and the thought of a civil conflict jeopardizing her college prospects strikes her as the height of unfairness. In a single scene, Packer exposes the insularity of the laptop class—how they can read about national collapse yet continue to focus unblinkingly on résumé-building.

    Rustin shares his daughter’s blind spot. He believes his rationality and status shield him from whatever chaos brews outside their comfortable home, so he heads to the Imperial College Hospital as if nothing has changed. But when he arrives, he finds a skeleton staff, no leadership, and a pack of teenage looters closing in on the building, shouting about reclaiming a city stolen from them by Burghers. Their anger echoes the real-world contempt for Boomers—our generation’s hoarding of wealth, property, and opportunity, and the young’s belief that the American Dream was stolen and the ladder kicked away. The looters are led by Iver, a young man who once sat beside Selva in school. Rustin learns Iver is desperate to get medicine for his mother, who can no longer access care in the collapsing system. The gang consists of young men who failed in school and have no future—Hoffer’s True Believers in the flesh, clinging to nihilism because it’s the only story left to them.

    Their attempted looting is half-hearted; they’re too exhausted to fully ransack the hospital. Rustin placates them by promising free medical care for Iver’s mother. The moment marks a turning point for him. He once believed Burghers and Yeomen could coexist if they simply treated each other with decency, a kind of soft humanism. But Chapter One hints that civility may be dead—that the Burghers have grown complacent, valuing comfort more than democracy, drifting toward Nietzsche’s Last Man: a class so lulled by ease that it failed to maintain the institutions holding the nation together.

    It’s a bruising first chapter. As Andrew Sullivan noted, the novel “hits too close to home.” The subject matter is painful, but its resonance is undeniable. Though I haven’t been a diligent novel reader for over a decade, this one has enough voltage to keep me turning pages.

  • How a Tetanus Shot Turned Me Into Hamlet

    How a Tetanus Shot Turned Me Into Hamlet

    Chronic injuries make cowards of us all. The moment something snaps, pinches, or throbs, we become amateur radiologists, WebMD addicts, and midnight correspondents to our favorite AI oracle. Two days ago, I was diagnosed with left rotator cuff syndrome and left biceps tendinopathy. The ultrasound is five weeks away, a kind of orthopedic oracle reading, to determine whether the gods demand surgery. I followed the physical therapist’s rehab routine like a monk honoring scripture, only to feel soreness not just in the injured shoulder, but the good one as well. Suddenly, I was a man with two defective meat hooks, staring down the possibility of losing the ability to open a jar or button a shirt. Too little rehab, my shoulder would ossify into frozen stone; too much rehab, the tendons would “retract,” that satanic verb whispered in dark orthopedic circles—also leading to surgery. The tightrope was killing me. I imagined myself as a doomed invalid, a useless patriarch who had to ask his teenage daughters to help him put on socks.

    This morning I drove to the Honda dealership, handed over the keys, and walked home for my “workout,” earbuds piping KCRW’s Left, Right & Center into my ears. As I trudged past the familiar storefronts on Hawthorne Boulevard and spotted that the Chinese restaurant had been replaced by an IHOP, a revelation struck: the soreness in my right shoulder wasn’t from rehab. It was from the tetanus shot I’d gotten the same day as my diagnosis. The universe wasn’t collapsing—just my sense of proportion. In an instant I went from doomed cripple to idiot hypochondriac, humbled by the absurdity of my own catastrophizing.

    To add insult to ego, I’d been treating this like a heroic ordeal. At Thanksgiving, my brother-in-law mentioned his own rotator cuff—65% torn, surgery, sling, brutal rehab—and he endured it without turning it into a Greek tragedy. Meanwhile, I recorded a video describing my plight and dozens of fellow sufferers flooded the comments with horror stories of two-year recoveries, cortisone injections, and pain that made sleep a myth. So now I’m trying to regain perspective, to tighten my armor and “gird up thy loins like a man,” as the biblical thunderbolt commands.

    Easier said than done.

  • The Rotator Cuff, the Honda Dealership, and the Human Soul

    The Rotator Cuff, the Honda Dealership, and the Human Soul

    Life has a way of mocking our plans. You stride in with a neat blueprint, and the universe responds by flinging marbles under your feet. My shoulder rehab, for instance, was supposed to be a disciplined, daily ritual: the holy grail of recovering from a torn rotator cuff. Instead, after one enthusiastic session, both shoulders flared with the kind of throbbing soreness reserved for muscles resurrected from the dead (though after walking home from Honda, it occurred to me that my right shoulder soreness is probably the result of a tetanus shot). So much for the doctor’s handouts of broomstick rotations and wall flexions. Today, the new fitness plan is modest: drop off the Honda for service, walk two miles home, and declare that my workout. Tomorrow: to be determined by the whims of my tendons and sore muscles.

    Teaching is no different. I’ve written my entire Spring 2026 curriculum, but then I read about humanities professor Alan Jacobs—our pedagogical monk—who has ditched computers entirely. Students handwrite every assignment in composition books; they read photocopied essays with wide margins, scribbling annotations in ink. According to Jacobs, with screens removed and the “LLM demons” exorcised, students rediscover themselves as human beings. They think again. They care again. I can see the appeal. They’re no longer NPCs feeding essays into the AI maw.

    But then I remembered who I am. I’m not a parchment-and-fountain-pen professor any more than I’m a pure vegan. I am a creature of convenience, pragmatism, and modern constraints. My students live in a world of laptops, apps, and algorithms; teaching them only quills and notebooks would be like handing a medieval knight a lightsaber and insisting he fight with a broomstick. I will honor authenticity another way—through the power of my prompts, the relevance of my themes, and the personal narratives that force students to confront their own thoughts rather than outsource them. My job is to balance the human soul with the tools of the age, not to bury myself—and my students—in nostalgia cosplay.